• The Critical Review of Religion and Culture
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• no.32
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• pp.257-287
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• 2017

It seems to be quite an ambitious endeavor to trace back the translation history of Catholic Vulgate Bible from Latin language to Asian languages since 16th century. I try to bring out the translation(translative) procedure of Latin Bible to the Chinese Version, which is eventually come up (and the latter)to the Korean Version. It has been supported and funded by the National Research Foundation of Korea. This task has a three-year plan. For the first step(operation), I examined and searched the European situation of the Vulgate Bible in the Catholic Church, i.e. the ritual use of Vulgate Bible in the Mass and the religious retreat. The liturgical texts, to begin with, were analysed to disclose how the Vulgate Bible was reflected in them. The Lectionary and the Evangeliary were the typical ones. The structure or the formation system of the Lectionaries for Mass was based on the liturgical year cycle. From this point, the Vulgate Bible was rooted in the religious life of European Catholics after the Council of Trent which had proclaimed the Vulgate to be authentic source of the Revelation, therefore, to be respected as the only authoritative Bible. How did the Catholic Church use the Vulgate Bible out of the context and the boundary (sphere) of liturgy? The Meditation guide books for the purpose of instructing the religious retreat was published and (diffused) circulated among the priests, the religious persons and even the laymen. In those books also were included (found) the citation, the interpretation and the commentaries of the Vulgate Bible. The most of the devotees in Europe read the biblical phrases out of the meditation guide books. There are still remained the unsolved problems of how to understand (for understanding) the actual aspect of the Vulgate Bible in the European Catholic Church. All the Biblical verses were translated into French and included in the meditation guide books published in France. What did the Holy See think the French translation of the Vulgate Bible? Unfortunately, there were not found the Vatican Decrees about the European translation of the Vulgate Bible. The relationship between the Vulgate Bible and the Meditation guide (Those) will be much important for the study of Chinese translation of it. The search for the Decrees and the researches on it and the European and the non-European translations of the Vulgate Bible will be a continuous task for me as well as the other researchers on these subjects in the future.

• Korean Journal of Heritage: History & Science
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• v.47 no.3
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• pp.188-207
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• 2014

Taking the concept of 'Invention of Tradition' by Hobsbawm, this paper examines the change of perspectives on the past and the attitudes toward connecting the past and the contemporary in the 19th century restoration of religious buildings in England. The Anglican society in the early 19th century argued that the catholic theology and rituals should be revived in their practice, which has formed the Oxford Movement. Such aspiration has stimulated to the society to execute its religious practice in a proper space, which has resulted in the Cambridge Camden Society in the middle of the century. Their publications on church buildings and arrangement had much affected to the restoration of many churches to rip off the previous Georgian furnitures and features of the fabric into Gothic, the style of middle age. The perspective on the past for anti-restoration movement in the late 19th century has moved into the one to respect all historical layers of previous spirit imprinted in the church buildings. Inspired by Ruskin and formulated by Morris, SPAB's Manifesto has reflected that the spirit of the first builder can not be reproduced or copied by the contemporaries, and therefore a daily maintenance is the best practice to extend the life of spirit rather than restoration. In addition the material remains is no longer belong to the religious entity but should be regarded as national heritage. By examining the change of perspectives on the past between the early and middle of 19th century and the late 19th century, this paper has argued that the various factors such as social, economic, political, art and commercial factors should be examined together in the understanding of conservation history.

• The Journal of Korean Philosophical History
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• no.42
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• pp.295-330
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• 2014

This article is to investigate into the philosophical background and the applicability of the humanities programmes effectively to practice them, not to educate the religious doctrines, based on the traditional-cultural resources in the education center affiliated with the religious institution. These humanities programmes can be understood on the lifelong education associated with a person. In the light of common curriculum practising in the existing education center, contents of those programmes are reviewed with classifying the humanities programmes into 3 parts, that is, eastern classical language education, eastern classical education, and eastern traditional prognosticating arts branching off from the eastern philosophy. Eastern classical language education indicates the classical Chinese characters and literatures in the context of our historical tradition. Eastern classical education implies the education which can acquire classical literatures in a modern way, as a accumulation of knowledges having been in charge of a person's lifelong education, and as a entity responsible for making a person to bring to maturity of his character by comprehending the life of human being and the world in pre-modern, Finally, the eastern philosophy is chosen for the reason that have the very interesting contents which can report facts that recover the integral relationship between nature and human being lacking in contemporaries, and instead of rejecting to interpret human being excessively in terms of materialism, is a significant one endowed with the mission which should develop his potentials through the his lifelong. Especially, eastern traditional prognosticating arts are selected that people has considered with them so kindly, and are the knowledges forming the cores of national culture. It may be a very important that attempts to develop the humanities programmes practising in the education center affiliated with the religious institution are not only the demands of the times in our days, but also a new teaching way replacing with old fashioned teachings.

• Journal of the Korean Institute of Landscape Architecture
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• v.49 no.3
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• pp.40-52
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• 2021

Various peoples lived in Changbai Mountain in each era, and the peoples of each period regarded Changbai Mountain as part of their own religious culture. Existing studies on the culture of Changbai Mountain are conducted only based on the events of a specific period, but how the sacredness of Changbai Mountain has changed from time to time, how it is related to the religious culture of the people of each period, and how sacred the areas and spaces have changed. There has been no research to that extent. The purpose of this study is to examine and analyze the meaning of Changbai Mountain's sacredness that has changed from time to time. In order to examine the change of the sanctity of Changbai Mountain through synchronicity, the study focused on the hierophany occurring between the religious culture of the peoples of each period and the space of Changbai Mountain. Specifically, the activities to protect the sacred objects and sacred spaces revealed by the hierophany were considered, and the change of the sanctity of Changbai Mountain was interpreted with the derived results. The summary of the results of this study is as follows. The sacred activities of Changbai Mountain have changed from time to time. During the pre-Qing dynasty, civilians performed incarnation rites, holy god rites, mountain god ceremonies, and willow god rites for livelihood and survival, and the king of the Jin dynasty offered rituals to the Changbai Mountain gods as rituals such as Four Mountains(Yuezhen). During the Qing Dynasty, the emperor built Wangji Temple and sent a government official to make a ritual to the Changbai Mountain god as the best ritual to symbolize the country. In modern times, Bagua Temple was built on the top of Changbai Mountain and sacrifices were made to the Changbai Mountain gods, and the nature of Changbai Mountain. Humans living in Changbai Mountain area were judged through the tricks of the Bagua Mountain. In addition, during this period, civilians performed ritual activities centering on the god Shanshenlaobatou, who personified life and production. In summary, the sacred activities of Changbai Mountain were shamanistic rituals based on animistic ideology in the pre-Qing dynasty, the best imperial rites for honoring the sacred as an imperial sanctuary in the Qing dynasty, and the Taoist ideology of migrants in the modern period. It had been transformed into a ceremonial activity. And the meaning of Changbai Mountain, viewed as a sacred activity, was elevated from the mountain of livelihood in the pre-Qing dynasty to the mountain of the nation in the Qing dynasty, and then changed to the mountain of modern production.

• Korean Journal of Psychosomatic Medicine
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• v.7 no.2
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• pp.226-232
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• 1999

Background : Various type of psychological and stressful events in life have been reported to have much effect in the onset, progress and exacerbation of psychosomatic disorders such as hypertension, bronchial asthma, peptic ulcer, tension headache, alopecia areata, and atopic dermatitis. However, the nature of the association between stress and psychosomatic disorders remains unclear. Objective : The purpose of this study is to determine the relation of stress and the progress of dermatologic disorder. Method : We examined 30 patients with atopic dermatitis and 30 control subjects with tinea pedis and onychomycosis who visited to Dept. of Dermatology, Chung-Ang University Hospital. To evaluate the stress, we used 'Scale of Life Events' and 'Multidemensional Coping Scale'. Result : 1) The score of life events stress in atopic dermatitis group was significantly higher than that of control group. 2) In the result of coping strategies, the atopic dermatitis group was significantly higher than control group at the active forgetting, positive comparison, and emotional pacification, while in control group religious seeking and accomodation tended to be higher with no statistical significance. Conclusion : These findings suggest that psychosocial stress may play a role in life pattern of atopic dermatitis. But further studies are needed to clarity the exact relationship between stress and psychosomatic disorder.

• Journal of Korean Home Economics Education Association
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• v.25 no.2
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• pp.49-63
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• 2013

This study is conducted to activate the education of leisure activity for the old age so as to improve the qualities of the lives in the prolonged elderly lives. The method is examined to see how the level and types of leisure activities and life satisfaction for elderly. The target of the survey for this study was the 280 male and female elderly living in S city and C city. the statistics used for data analysis were reliability, frequency, percentage, mean standard deviation, t-test, one way ANOVA and correlation. The results of study were as follow; First, the result investigating the degrees of old people's participation in the pattern of leisure activities and life satisfaction showed pastime activities and family centered activities as the most participating leisure activity pattern, self developing activities and religious social service activities as the least participating one. Second, in comprehensive social demographic characteristic of the elderly participating in the leisure activities pattern, it was shown that the higher their level of lives was, the better their family atmosphere was, the healthier they were, they participated more in their leisure activities. Third, when the life satisfaction were reviewed to find what relation there were according to the pattern of leisure activities, it was shown that the more they participated in recreation and social activities, the more they participated in self developing activities, the more they participated in family centered activities, their life satisfaction was higher. and the old people who did the pastime activities showed high life satisfaction too. Considering this result, we need to develop systematic programs suited to our culture. In addition, Home Economics Education has to support the ideas and leisure experts have to be cultivated.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.14 no.3
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• pp.1090-1099
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• 2013

The purpose of this study was to examine difference in life satisfaction by social activity type in baby boomers. Sampling 1,115 baby boomers, gender and region were assigned. A questionnaire survey was carried out from August to October in 2011. As a result of research, first, the typology of social activity in baby boomers includes 3 groups. The passive social-participation type is the cluster to which 36.8% of the baby boomers belong. They do not join income activity or civic-group activity at all. A case of doing religious activity or family activity includes a minority. There are primarily lots of women and posteriori baby boomers. Academic background level or household income is lower compared to other clusters. The life satisfaction level is moderate. Second, the active social-participation type is the cluster to which 33.8% of the baby boomers belong. They are positive in all the social activities including income activity. What there are lots of women and posteriori baby boomers is similar to the passive social-participation type. However, the academic background or the averagely monthly household income is the highest compared to other clusters. Even the life satisfaction level is the highest. Third, the economic activity orientation type is the cluster to which 29.4% of the baby boomers belong. They participate in income activity, but don't participate in civic-group activity, educational activity, and social activity such as spending time alone. Distribution of priori-and-posteriori baby boomers, distribution of academic background, or monthly household income is moderate level of other clusters. However, unlike other clusters, there are many men. The life satisfaction level is the lowest. Based on result of this study are suggested ways to improve in life satisfaction by social activity type in baby boomers.

• Journal of Digital Policy
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• v.2 no.3
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• pp.17-24
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• 2023

This study identified the degree of self-worth and college life adjustment of students in the department of paramedicine, and analyzed whether there was a difference according to the presence or absence of religion and the intimacy of family members. An online survey was conducted on 183 students in department of paramedicine students attending a university, and the subject's gender, religious affiliation, and intimacy with family members were analyzed by frequency and percentage. Self-worth and adjustment to college life according to the presence or absence of religion and intimacy with family members were analyzed by mean, standard deviation, t-test, and ANOVA. As a result, there was a difference in self-worth according to religion status and family closeness. According to intimacy with family members, there was a significant difference in academic adjustment among the sub-factors of college life adjustment. Through the results of this study, it is necessary to consider the existence of religion and intimacy with family members in setting up a counseling strategy tailored to the factors of personal self-worth improvement and college life adjustment. It is proposed to develop a college life adjustment promotion program to improve various self-worth, apply it to department of paramedicine students, and verify its effectiveness.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• Women's Health Nursing
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• v.7 no.2
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• pp.121-130
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• 2001

Although the general concept of suffering care includes palliative care technology for terminally ill person to alleviate his pain, it is much more holistic including emotional, spiritual and other life dimension. This inclusive concept of caring can be possible with the fundamental reflection on the human suffering. Far from the concept of pain understood in the context of materialist medical approach, human suffering has many dimensions including aesthetic, psychological, and religious: its meaning is holistic. With this perspective, the experience of the suffering client must be reconsidered before one starts with an objective side or a subjective side of suffering. Indeed, the actual strategies of suffering care can be different depending on the definition of human suffering accepted by practicians. In this caring perspective, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially for dying person, his family members and the caring team. Despite this impending importance of the inclusive understanding of human suffering, the actual nursing practice still does not reflect this growing understanding of human suffering. This approach, which tried to pursuit the more fundamental meaning of human suffering, can contribute to the development of nursing education and practice which pay attention to the more inclusive view of human suffering.