• Journal of Home Health Care Nursing
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• v.16 no.1
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• pp.40-48
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• 2009

Although the general concept of suffering care includes palliative care for the terminally ill that is designed to alleviate pain, it is much more holistic and encompasses emotional, spiritual and other life dimensions. Human suffering is multi-dimensional including spiritual and religious aspects, which diverge from the concept of pain understood in the context of materialistic medical approach. In this caring perspective, the body, mind and spirit are integrated so that objectivity and subjectivity can merge. The extended awareness with inner source or energy, and positive thinking about the personally-relevant God can be meaningful the dying person, family members and the caring team. Despite the importance of an inclusive understanding of human suffering, actual nursing practice still does not fully embrace the full understanding of human suffering. A more fundamental meaning of human suffering from the nursing perspective may fruitfully adopt a more inclusive view of human suffering.

• Journal of Families and Better Life
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• v.17 no.3
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• pp.145-158
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• 1999

By researching the situation of family ethics and practice that is being conducted in Christical family of Korea we will see what Korean church can do for the Korean family and forming family ethics of Korea. For this purpose survey was conducted from 9th to 21 st of September(1998) 670 people(male and female who are Christian) who have one or more child from 10 churches of Seuol area and 8 churches of Kyunggi province ; frequency percentage mean t-test f-test {{{{ CHI ^2 }} }}-test Scheffe's multiple range test factor analysis. The major findings of this study are as follows; The practicing of christian's family ehics for testees was also cery good. Especially it was prominent in wedding family ethics for testees was also very good. Especially it was prominent in wedding ethics and in education of ethics to children. Among the socio-demographic variables religious background of family and education are prominent variables for the practicing of christian's family ethics.

• Journal of Hospice and Palliative Care
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• v.24 no.4
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• pp.199-203
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• 2021

This paper provides practical suggestions for how palliative care clinicians can address the expressions of spiritual struggle voiced by patients and their loved ones. In addition to practical tips for listening and responding, ethical guidance and opportunities for self-reflection related to spiritual care are briefly discussed. Principles to guide practice when the clinician is listening and responding to a patient expressing spiritual struggle include being non-directive, honoring (vs. judging) the patient's spiritual or religious experience, keeping the conversation patient-centered, focusing on the core theme of what the patient is expressing presently, using the patient's terminology and framing, and responding "heart to heart" or "head to head" to align with the patient. Ultimately, the goal of a healing response from a spiritual care generalist is to allow the patient to "hear" or "see" themselves, to gain self-awareness. To converse with patients about spirituality in an ethical manner, the clinician must first assess the patient's spiritual needs and preferences and then honor these.

• SUVANNABHUMI
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• v.14 no.2
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• pp.207-231
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• 2022

From being understood as a dwelling, the concept of home is extended to denote belongingness and a sense of attachment in which spiritual, ethnic, religious and historical identities shape a sense of self. Hence, home with its expanded definitions is considered as a cross-cutting and fundamental theme in works by Võ Phiến, one of the diaspora's towering minds who devoted his life to capturing the rich details of Vietnamese culture, its villages and locals. This article pays attention to the cultural space created through Võ Phiến's tuỳ bút written when he lived in Saigon and California. Many representations of home were argued as evidence of subtle influences of the historical and social context on the way Võ Phiến perceived and built his own homeland. By observing disruption and continuity through the expressions of the home in Võ Phiến's writing, we shed light on how Võ Phiến managed to create an indigenous cultural space towards social interactions of Western ideology in South Vietnam from 1964 to 1975.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.22 no.6
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• pp.237-250
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• 2021

This study analyzed 'how the elderly's sexual relations and marital intimacy affect the elderly's life satisfaction'. Interviews and visits were conducted for 11 days targeting 309 elderly people aged 65 years or older. As a result of the analysis, 51% were male, 49% were female, and 84.7% were in their 60s and 70s. Approximately 60.1% of them were religious, of which 24.7% were protestants. In the region, 42.9% lived in rural and fishing villages. The percentage of those who answered that their health status was above average was 87.6%. Regarding the frequency of sexual life, 41.4% of the respondents said they had sex once or twice a month. Males had a higher frequency of sexual life than females. A lower age, higher education, living in small and medium-sized cities, better health status, and higher income level were associated with a higher frequency of sexual life. The factors that showed a significant difference in sex life satisfaction were gender, region, and health status. Those with religion as Protestantism, residing in a small or medium-sized city or over, with better health and higher income levels were found to have higher life satisfaction. The satisfaction with sex life had a positive correlation with emotional intimacy (p<.01) and life satisfaction (p<.01). Based on the above results, the sexual life satisfaction of the elderly has a positive effect on life satisfaction, and emotional intimacy between spouses had a positive influence on life satisfaction.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.5 no.2
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• pp.237-256
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• 1998

Death and dying of human being is a comprehensive system, and death orientation, the subjective meaning related to every component of the death system is developed throughout life. This study was designed and carried out to identify, describe and classify the orientations of Korean adult towards the death system. In an attempt to measure the subjective meaning of death and dying, unstructured Q-methodology was used. The 65 Q-statements developed by Kim(1994), used by Kim(1994) and Park(1996) were adopted as Q-population and 39 Q-statements were selected by the three researchers for Q-items for this study. Thirty-three P-samples were sampled from P-population of literate Korean men and women, 35 and 55 years of age, lived in urban Korea for the last 10 years. Sortings of the 39 Q-items according to the level of personal agreement, and a forced normal distribution into the 9 levels were carried out by the P-samples. The Z-scores of the Q-sort data were computed, and the principal components factor analysis by PC-QUANL Program were carried out. The demographic, socio-cultural and health-related attributes of the P-samples were descriptively analysed. Eight types of death orientation were identified ; Type I ; 'naturalist'. Six P-samples. Death is a natural phenomena, to be accepted as it is and to follow its natural course. Prefer to be informed of all facts and possibilities concernig the course of dying and death to occur to self. Type II ; 'life-after-life negator'. Three P-samples. Time and process of death is the destiny of each person. Death means 'darkness' and 'end to every thing, the absolute end'. Yet, wish physical integrity at the dying and after death. Type III ; 'life-after-life believer'. Six P-samples. Men are travellers passing by this life bound to the life-after-life. Priority concerns are on the activities to prepare self for the eternal life ahead. Disregard premature and sudden death. Type IV ; 'here-now believer' Five P-samples. Positive regard to the cremation of the body and donation of the organs on death. Regard religious and customary post-motem rituals meaningless. Negate life-after life. Type V; 'believer of rituals'. Five P-samples. Death being accepted as a part of, a natural end to, and destiny of human life. Concerned to ensure a dignified end to personal life and dignified post-mortem rituals. Type VI ; 'Realist'(derived from Type I). Two P-samples. Life and death as universal reality. The abrupt death at golden age at the peak of happiness is favored to avoid inevitable physical and mental distress of self and the family. Agreed to the cremation of the body. Disregard rituals. Type VII : 'Fatalist' (derived from Type II). Five P-samples. Not favored, yet, all man are destined to death, the inevitable end of all living beings. To ensure dignified end by personal consummation, information on one's dying and imminent death are to be shared. Type VIII ; 'reality avoider'(derived from Type III). One P-sample. Negative to longevity, artificial prolongation of, meaningless and distressful life. Highly positive to postmortem organ donation.

• Journal of Digital Convergence
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• v.12 no.12
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• pp.561-570
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• 2014

In this study, people with disabilities experience difficulties in their daily lives evaluate. To this end, eight people with disabilities in Seoul material by conducting consensual qualitative in-depth interviews (CQR) method of analysis. The findings in the three categories and therefore the region 14 to 48 depending on the frequency analysis. Psychology in everyday life of people with disabilities, lack of self-confidence and emotional experience difficulties, health problems, concerns, marriage (remarriage), and the opposite sex, family relationship difficulties, loneliness, worry about aging issues, respectively. Social and economic difficulties experienced difficulties in the relationship, livelihood issues, childbirth and parenting issues, work-life difficulties, trouble appeared when going out. Process to deal with these experiences of meeting the religious institutions, community system used, was used with the help of the people around. By the results of this study, people with disabilities in everyday life so that you can overcome difficulties that practical help and social services to the community through the ongoing support system was required to suggestions.

• Journal of dental hygiene science
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• v.17 no.5
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• pp.439-446
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• 2017

The purpose of this study was to investigate the effect of empathic ability and campus life stress on the stress coping behaviors among 395 dental hygiene students. The analysis was performed using PASW Statistics ver. 18.0, and the following conclusions were obtained. The empathic concern factor was the highest in the subscale of empathic ability (3.60). The interpersonal relationship stress was 1.65 and the task-related stress was 2.72. The stress coping behaviors were the highest among the sub-domains, with 3.69 for wishful thinking. The differences of stress coping behaviors according to general characteristics were as follows. The lower the age and grade, the higher the problem-focused coping; when they were religious there was a high pursuit of seeking social support. When they were satisfied with their economic level, wishful thinking was high. There was a low negative correlation between empathic concern and interpersonal relationship stress in campus life (p<0.01). There was a positive correlation between personal distress and task-related stress (p<0.001). The relationship between empathic ability and stress coping behaviors was most associated with personal distress and wishful thinking. Among the sub-domains of stress coping behaviors, factors that have a common impact on personal distress and seeking social support are viewpoint acceptance. Factors supporting emotional focus and wishful thinking were task-related stress. Dental hygiene students are not able to completely eliminate the stress that they are actually under. However, as the research results show, it is necessary to use stress coping techniques to cope effectively with individual tendencies and situations, and to improve the ability to sympathize with another individual.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.509-539
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• 2020

Daesoon Jinrihoe makes use of The Canonical Scripture as the main body to explain their thinking regarding divine beings and humankind as it relates to doctrine, sacredness, religiousness and other such contents. The traditional meaning of divine beings and humankind through the interpretation of The Canonical Scripture, transcends ethics, tradition, sociality, and the ultimate concern of secularity. The analysis from the perspective of The Canonical Scripture can help readers to understand the purpose of Daesoon Jinrihoe's implementation of its policies and their future direction. The local church takes the Bible as its main body and connects God with man as an implantation of divine life and temperament that harmonizes itself with human life and nature. The divine life is constantly reconciled with one's human life to make one a holy person, or a humanistic diviner. This is the rationale of the 'God-Man,' those whose human lives become lives of God-men. This style of living enables divine nature to mingle with human nature as an explicit behavioral act, mode of character development, and lifestyle. Therefore, the expression "the Blending of God and man" is an interpretation of the relationship between God and man which focuses on their sacred connection. Engagement in this extends to the scope of the local church. The different divisions between Daesoon Jinrihoe and the local church appear on the basis of things such as history, culture, language, and religion, but both posit a theology of "Harmonious Union between Divine Beings and Human Beings" and "the Blending of God and man" according to a transcendent interpretation of God and man. Through dialogue, they can discover similarities and differences in this shared notion with both systems of theological thought.

• 한국노년학
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• v.31 no.2
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• pp.407-418
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• 2011

This study aim to examine effects of physical, psychological, social factors on elder's life satisfaction from KLIPS(Korea Labor & Institute Panel Study)'s data. Subjects were 4,032(men 1696, women 2336) aged 65 over. Physical factors include subjective physical health condition and ADL(Activities of daily living). Psychological factors include subjective emotional difficulty and depression(ces-d). Social factors include 7 meetings. Major findings in this study are follows. First, physical, psychological factors were a significant effects on elder's life satisfaction. But, in social factors, religious meeting, friendship meeting, leisure meeting, volunteer meeting were significant factors exclude reunion meeting, political meeting, etcetera meeting. Second, mediations of ADL, subjective emotional difficulties, and social participations were significant factors.