• Journal of Korean Academy of Nursing
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• v.21 no.3
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• pp.418-435
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• 1991

The purposes of this study were to find out the effects of hospice care for the quality of life of the terminally - ill patients and to analyze the relationship between the effect of hospice care and the general characteristics of subjects. The subjects of the study were 32 terminally - ill patients hospitalized in the two general hospitals in Seoul, which have the hospice care unit. The data were collected using the questionnaire with interviews. They were done from Sept.28, 1989 to March 20, 1991. The tools used for the research were 17-item questionnaire regarding general characteristics, 42-item questionnaire about the quality of life (11- item for physical, 16 for psychosocial, and 15 for spiritual). The questionnaires were to measure the duality of life by means of the measure instruments of Betty R. Farewell(1989), Stein Kaasa(1988), Palm Pamela(1987), and Hwa-sook Choi(1987). 42 items were used after pre-test. In accordance with each purpose in this study, frequency and percentage were used on the general characteristics of subjects. ANOVA, t-test, and Pearson correlation were employed to evaluate the general characteristics of subjects and different level of quality of life before-and-after hospice care. The results of the study may be summarized as follws : 1. The effects of hospice care. Main Hypothesis : “The quality of life of the terminally - ill patients will be different from before-and-after hospice care” was supported(t＝6.82, df＝31, p＝ .000). Sub Hypothesis 1 : “The quality of life of the terminally - ill patients in the physical aspects will be different from before - and -after hospice care” was not supported(t＝0.07, df＝31, p＝ .946). Sub Hypothesis 2 : “The quality of life of the terminally - ill patients in the psychosocial aspects will be different from before-and-after hospice care” was supported (t＝4.69, df＝31, p＝ .000). Sub Hypothesis 3 : “The quality of life of the terminally - ill patients in the spiritual aspects will be different from before-and-after hospice care” was supported(t＝6.64, df＝31, p＝ .000). 2. Relationship between the general characteristics of subjects and the effects of hospice care. (1) The more the number of family, the higher the quality of life in the psychosocial aspects. (2) The higher the age of the patient, the lower the quality of life in the psychosocial aspects. (3) The high educational level of patients enjoy the high quality of life in general. (4) The high religious level of petients enjoy the higy Quality of life in the spiritual aspects. As a results of analysis above : 1. The most effective aspects of the hospice care to the terminally- ill patients was spiritual aspects. The next effective aspects was psychosocial area. 2. The least effective aspcets of the hospice care to the terminally- ill patients was physical aspects. Further study is needed to improve the quality of life in the physical aspects.

• Journal of Korean Academy of Nursing
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• v.24 no.3
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• pp.413-431
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• 1994

The purpose of this study was to build a substantive theory about the experience of the family whose child has died of cancer The qualitative re-search method used was grounded theory. The interviewees were 17 mothers who had cared for a child who had died of cancer Traditionally in Korea, mothers are the care givers in the family and are considered sensitive to the family's thoughts, feelings. The data were collected through in-depth interviews by the investigator over a period of nine months. The data were analyzed simultaniously by a constant comparative method in which new data are continuously coded into categories and properties according to Strauss and Corbin's methodology. The 16 concepts which were found as a result of analyzing the grounded data were, -left over time, the empty place, meaninglessness, inner sadness, situational sadness, heartache, physical pain, guilt, resentment, regret, support / stigmatization, finding meaning in the death, changing attitudes about life and living, changing attitudes about health, changing religious practice and changing family relations. Five categories emerged from the analysis. They were emptiness, consisting of left over time, the empty place and meaninglessness ; sadness, consisting of inner sadness and situational sadness ; pain, consisting of heartache and physical pain ; bitterness, consisting of guilt, resentment, regret, sup-port / stigmatization and finding meaning in the death : and transition, consisiting of changing attitudes about life and living, changing attitudes about health, changing religious practice and changing family relations. These categories were synthesized into the core concept, -the process of filling the empty space. The core phenomenon was emptiness. Emptiness varied with the passing of time, was perceived differently according to support / stigmatization and finding meaning in the death, was followed by sad-ness, pain, and bitterness, and finally resulted in changes in attitudes about life and living and about health, and in changes in religious practice and family relations. The process of filling the empty space proceeded by ① accepting realty, ② searching for the reason for the child's death, ③ controlling the bitter feelings, ④ reconstructing the relationships ameng death, illness and health and ⑤ filling the emptiness by resolving causes of child's death, adopting, having another child or with work. Six hypotheses were derived from the analysis. ① The longer the bereavement, the mere the empty space becomes filled. ② The longer the hospitalization, the more sup-port the family needs. ③ The more the sadness, pain and bitterness are expressed, the mere positive changes emerge. ④ Family support faciliates the process of filling the empty space. ⑤ Higher family cohesiveness faciliates the process of filling the empty space. ⑥ The greater the variety of reasons attributed to the child's death, the greater the variety of patterns of change. Four propositions related to emptiness and bitter-ness were developed. ① When the sense of emptiness is great and bitterness is manifested by severe feelings of guilt and resentment, the longer the process of fill-ing the empty space. ② When the sense of emptiness is great and the family is highly motivated to get rid of the bitterness, the shorter the process of filling the empty space. ③ When the sense of emptiness is less and bitter-ness is manifested by severe feelings of guilt and resentment, the process of filling the empty space is delayed. ④ When the sense of emptiness is less and the family is highly motivated to get rid of the bitterness, the process of filling the empty space goes on to completion. Through this substantive theory, nurses under-stand the importance of emptiness and bitterness in helping the family that has lost a child through cancer fill the empty space. Further research to build substantive theories to explain other losses may con-tribute to a formal theory of how family health is restored after human tragedies are experienced.

• The Journal of the Korea Contents Association
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• v.18 no.1
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• pp.44-54
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• 2018

The main goal of this study was to investigate the factors influencing the life satisfaction of elderly individuals living alone. We analyzed the data obtained in 2016 through "Survey on Residents'Quality of Life in Gyeonggi Province", performing stepwise multiple regression on 824 cases. The results were as follows: First, age, income, and education had a significant impact on life satisfaction, while sex, marital status, and employment had no influence on life satisfaction. Second, as individual-level factors, self-rated health, exercise, and participation in religious activities and social associations had a significant and positive impact on life satisfaction. Third, the results showed that both helping others in neighborhood and trusting people in the neighborhood, between-person factors, positively influenced their subjective quality of life, but receiving help from the neighborhood did not significantly affect life satisfaction. Fourth, satisfaction with cultural facilities, one of the physical environmental factors, was associated with life satisfaction. These results suggest that multi-level factors influencing life satisfaction should be considered to enhance the quality of life of elderly individuals. In particular, they suggest that when planning measures, it is necessary to consider built-environments for the elderly.

• Journal of the Korea Convergence Society
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• v.6 no.4
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• pp.213-223
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• 2015

Objectives : Seventh-day Adventists is well known to place a strong doctrinal emphasis on healthy life style that do not consume tobacco, alcohol or pork, and many adhere to a lacto-ovo-vegetarian lifestyle. This study aimed to investigate the difference of mortality between Korean Seventh-day Adventists and the general Korean population. Methods : We got 592 mortality data of Adventist cemetery in Seoul city and Kyunggi provincce of Korea, which contains information on causes of death for 2000-2004. Also we used mortality data of the general Korean population in Korea National Statistics Office for 2000-2004. Results : The mean age at death was 70.45 in Korean Adventists, 65.63 in the general Korean population. Higher neoplasm cause of death, such as of stomach, liver and breast, were observed in Korean Adventists than the general population. The death cause of injury, poisoning and external causes, and cerebrovascular disease were higher in the general population than Korean Adventists. The death cause of stomach cancer was lower in Korean Adventists who had above 10 years religious period than general population above age 50 years. In male, the death cause of lung cancer was lower in Korean Adventists than the general population. Conclusions : The results point to the importance of healthy life-style in Korean peoples, and indicate that lifestyle changes in the population might change the causes of death.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.7
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• pp.68-77
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• 2019

The purpose of this study was to determine the relevance and different factors having an impact on sexual assertiveness and sex stereotypes for the attitude among nursing students toward homosexuality. A survey was conducted on 253 nursing students in D city using a self-report questionnaire. The data was collected from April 11 to April 20, 2019 and it was then analyzed by descriptive statistics, t-tests, ANOVA, Pearson's correlations and multiple regression using SPSS 22.0. The average of sexual assertiveness in the nursing students was $4.44{\pm}0.37$, and the average of sex stereotypes was $2.08{\pm}0.58$, and the average of attitude toward homosexuality was $2.75{\pm}0.37$. The attitude toward homosexuality according to the general characteristics differed among religions (F=13.32, p<.000), religious life (F=20.43, p<.000) and method of parenting (F=2.74, p<.044). There was a statistically significant negative correlation between sexual assertiveness and the attitude toward homosexuality (r=-0.13, p=.034). Also, there was a statistically significant positive correlation between sex stereotypes and the attitude toward homosexuality (r=0.24, p<.000). Religion, religious life and sex stereotypes were the influential factors. Models that included the variables explained 23.1% of the variance for the attitude toward homosexuality. Thus, it is necessary to create an interventional strategy related to nursing student' attitude towards homosexuality so as to develop a practical educational program for promoting healthy gender identity.

• 기호학연구
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• no.54
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• pp.147-175
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• 2018

This article will examine the interaction between individuals and community in the Late Chosun Dynasty Catholic apostolic narrative and the representational narrative about the life of the apostate. For this purpose, This article will discuss the interaction of individuals and community focusing on the apostasy narrative in Charles Dallet's Histoire de l'Eglise de $Cor{\acute{e}}e$. Based on the interaction of individuals and community. This article will examine the different aspects of life about Jeong, Yak-jeon and Park, Cha-dol described after the apostasy in Kim, Hoon's Heuksan. Especially, This article will discuss the different of social spirituality and individual spirituality in the process of faith formation and the process of forming self-identity after apostolic. Beyond understanding apostasy through the outcome of action, the above discussion will enable a comprehensive approach to the process of forming a self-identity and practicing faith as a Catholic believer in the social community. And also beyond the fragmentary understanding of apostasy as an abandoning faith, it will provide the possibility of broadening the understanding of various religious experiences of individuals as a Catholic believer in the Late Chosun Dynasty.

• The Journal of Korean Philosophical History
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• no.32
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• pp.185-213
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• 2011

This thesis is studing Kim Chi-in's Life and Confucianism-Buddhism-Taoism-Unity of Namhak lind on Jinan in Junbuk. He combined thought of Confucianism-Buddhism-Taoism and drawed up religious doctrine, after spotting internal and external troubles of nation. Kim Chi-in was influenced by Lee Un-gyu's thought of Confucianism-Buddhism-Taoism-Unity. He spoke with emphasis of Tao in doctrine through religious experience. The root of Tao originates in heaven. Although Tao was divided according to Confucianism, Buddhism and Taoism for the human's aspect of thought, it is ultimately the one. In time on explaining the one, he invoked 'eum(陰)', 'yang(陽)', 'che(體)'와 'yong(用)' as concepts of Neo-Confucianism. This ididn't incline to one side of Confucianism, Buddhism and Taoism. While he spoke with emphasis on Confucianism's ethics of 'yang' and 'yong' with Buddhism and Taoism's divine of 'eum' and 'che' as the center, he want to find pivot of thought. He especially seeked Younggamu(詠歌舞) of sing and dancing on training mind and body. This was that he let the people and scholars in retirement demand realization of Tao and aim at real virtue. The study of Kim Chi-in's thought and religion of Confucianism-Buddhism-Taoism-Unity will be an opportunity look around his identity for the traditional native thought and universality.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.1-40
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• 2024

Time can be the fundamental basis of religious doctrine and the foundation for a life of faith. Therefore, understanding a religion's interpretation of time and exploring its perception is accepted as one of the approaches to comprehending its principles. Based on this idea, this article delves into how chronos (measured time) and kairos (experienced time) are manifested in Daesoon Jinrihoe. In Daesoon Jinrihoe, the moment when chronos and kairos intersect is considered a moment of spiritual experience. Ethical codes are accomplished in the midst of the process of defining this time as the Heavenly Dao and adjusting human affairs accordingly. These ethics lead individuals towards a religious life. East Asian traditions also apply this logic, but Daesoon Jinrihoe differs in that it emphasizes reinterpreted ethics. Furthermore, Daesoon Jinrihoe posits that Degree Numbers (度數) are a device that ensures the transition from chronos to kairos. Degree Numbers, which are both a law of the universe's motion and a function of time, were emphasized by the Kang Jeungsan when he advocated for the discarding of old ways and the creation of the new ways. He thereby urged humans to live in accordance with time. Time is also facilitated in the dimension of ritual observances and participation, with examples including prayers, devotional offerings, and holy works (gongbu, 工夫). Those rituals of Daesoon Jinrihoe actively incorporate a unique basis of reason for this style of engagement with time, which is one of the aspects that is held to secure justification.

• The Journal of the Korea Contents Association
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• v.14 no.4
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• pp.189-210
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• 2014

The purpose of this study was to investigate the casual relationship among social activity, leisure activity and subjective quality of life of the rural elderly. For this end, this study analyzed the differences of the factors by the demographic characteristics and the effects of the social activity and leisure activity on subjective quality of life of the rural elderly. The data was collected using structured questionnaires, and total 324 responses were used in the data analysis. According to the results of this study, the social activity, leisure activity and subjective quality of life was shown to the partially differences by the demographic characteristics. The social activity and leisure activity of the rural elderly had a positive effect on the satisfaction and expectation of life as the subjective quality of life. The religious activities and leisure activity had a positive effect on the satisfaction of life, and the leisure activity through hobbies had a positive effect on the expectation of life. The economic activity had a positive effect on the subjective economic satisfaction, expectation of living standard and municipal government. Also, the volunteer activity and pastime had a positive effect on the subjective health satisfaction. Finally, this study was discussed the theoretical and practical implications as well as the solution to the subjective quality of life of the rural elderly.