• Journal of Korean Medical classics
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• v.11 no.1
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• pp.516-674
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• 1998

Ancient Indian medicine, Ayulveda that had been developed during the period from 1500B.C. to 1000A.D. was a part of Atharva Veda in Vedas, ancient religious literature. Ayurveda accumulated wisdom of life from time immemorial presents that an individual entity is required to live in harmony with nature or universe according to its constitution. Ayurveda is the medical science that grasps individual constitution through Tridosha, a combination of five primary elements(space, wind, fire, water, and earth), and systemetically explains physiological and pathological phenomena which reveal according to the constitution. In Ayurveda, diseases are classfied by various diagnostic methods, and the state of sound body, mind and spirit is maintained by several unique theraphies and regimens. Ayurveda has (once) been developed in the form of monk medicine since it was transmitted as the buddistic medicine in China and Korea. It has a lot of similarities to the oriental medicine that systematizes the theory of holistic idea on the basis that the human body is a small universe corresponding to nature. The oriental medicine and Ayurveda, two main axes of the oriental medicine arouse western medical schools' interest by their perculiar views of the disease and the system of their medical theories. And they are expected to render services to human health.

• English Language & Literature Teaching
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• no.4
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• pp.285-305
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• 1998

In order to scrutinize what realism really means, this paper is to analyze and compare the major realistic plays of Yun Jo-byeong of Korea with the earlier realistic ones of Bernard Shaw of England. As all the scholars concerned admit, Shaw offered reality in all of his plays: social, political, economic, religious. He was a didact, a preacher who readily acknowledged that the stage was his pulpit. Though he preached socialism, creative evolution. the abolition of prisons, real equality for women, and railed against the insincerity of motives for war, he did so as a jester in some of the finest comedy ever written. Shaw brought serious themes back to the trivialized English stage, creating a body of drama that left him second to none among twentieth century dramatists. Today, evolution and creationism and Shaw's ideas on creative evolution and the Life Force remain timely issues. As for Yun Jo-byeong who has written many realistic plays lately, he is known as a major realist in Korea. But his realistic plays are more symbolic, poetic, and private than Shaw's. As a result, Korean realism has not been so flourished in Korea as in England. Therefore, we Korean playwrights who want to write really realistic plays should try to study Shaw's realism more closely than ever.

• Journal of Korean Academy of Nursing
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• v.42 no.5
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• pp.680-688
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• 2012

Purpose: The purposes of this study were to explore the effects of family cohesion and subjective happiness on death anxiety of Korean elders and to identify other factors contributing to death anxiety. Methods: The participants were 280 elders who lived in P metropolitan city. Data were collected between November 5, 2011 and January 12, 2012 using the Short Portable Mental Status Questionnaire (SPMSQ), Family Cohesion Evaluation Scale, Subjective Happiness Scale, and Fear of Death Scale (FODS). Data were analyzed using the SPSS/WIN 19.0 program. Results: Family cohesion, marital status, religious activity, perceived health status, and subjective happiness were included in the factors affecting death anxiety of Korean elders. These variables explained 50.1% of death anxiety. Conclusion: The results of the study indicate that these variables should be considered in developing nursing intervention programs to decrease death anxiety and increase family cohesion and subjective happiness for life integration in Korean elders.

• Journal of the Korea Fashion and Costume Design Association
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• v.15 no.2
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• pp.91-107
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• 2013

Aesthetic values reflecting the phases of the time are well represented in the clothing styles in paintings. Especially, modern German romantic artists' ideologies on the essence of nature and life are reflected in the figures of paintings. This paper aims at finding out how the sublime beauty of German romantic clothing styles is represented in the paintings of Caspar David Friedrich. The research is summarized as follows. First, the German romanticism led the modern romanticism and was especially enthusiastic about the sublime beauty of arts. Second, the sublime means the exaltation of passionately soaring souls and has the mysterious transcendence that unpleasant feeling is elevated to pleasant feeling inside men who are so feeble compared with vast nature. Third, the male and female clothing styles in his paintings represent the religious, contemplative, paradoxical, transcendental, liberating sublime beauties of the German romanticism. Accordingly, a study on the sublime beauty of the German romantic clothing styles will renew the interpretation and aesthetic values of early modern clothing.

• Journal of the Korea Fashion and Costume Design Association
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• v.5 no.3
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• pp.37-48
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• 2003

'Pattern' is of very unique nature in each and every country around the world, and its aesthetic feeling of 'pattern' has been handed down according to its nationality and cultural development process. That is, 'pattern' is ornament to symbolize each country's aesthetic standard or choice through some shape, reflecting social consciousness or religion philosophy. Mostly based upon literature survey and case study, this survey paper analytically compares oriental botanical pattern with occidental botanical figure, which has been influenced by Buddhism-Confucianism and Christian religion respectively. The results show that some patterns are commonly used in both area, while meaning differently in some cases: lotus (life), pomegranate (wealth and prosperity in orient, resurrection in occident), grape (fecundity in orient, wealth in occident), dangcho (fecundity in orient, victory in occident). And the other patterns look uniquely used either just in orient or only in occident. For instance, oriental area had its own patterns such as peony (meaning wealth and honour), peach (longevity), ume flower (happiness), orchid (fecundity); while occidental area used lily (purity), olive (peace), palm (victory), and so on. Interestingly, the botanical patterns were used as main patterns in orient whereas as minor in occident.

• Korean Journal of Adult Nursing
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• v.24 no.6
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• pp.557-568
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• 2012

Purpose: This was a correlation study to identify the relationship of spiritual well-being, hope on fatigue in cancer patients on chemotherapy. Methods: The subjects completed structured questionnaires: the 'Spiritual Well-being Scale', developed by Paloutzian & Ellison, 'Hope Scale', developed by Kim & Lee and 'Fatigue Scale', developed by Mendoza et al. Data were collected from 120 patientsat two general hospitals and were analyzed using t-test, ANOVA & Sheffe's test, Pearson's correlation coefficients and multiple stepwise regression. Results: Participants with higher fatigue had lower scores for hope (r=-.36, p<.001) and lower scores for spiritual well-being (r=-.23, p=.011). Participants with higher scores for hope had higher scores for spiritual well-being (r=.61, p<.001). The factors seen as contributing to fatigue were hope, financial burden of treatment, period of religious life, living with spouse, and reported pain. These variables explained 32.3% of the variance in fatigue. Hope with 13% was the most influential. Conclusion: The fatigue of the cancer patients on chemotherapy can be reduced if hope is improved, and hope can be improved if the spiritual well-being is improved. Therefore, we suggest developing a nursing intervention program that leads to improve hope and spiritual well-being of the cancer patients on chemotherapy for reducing fatigue.

• Journal of Hospice and Palliative Care
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• v.20 no.4
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• pp.215-220
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• 2017

Spiritual care is at the center of hospice and palliative care. Patients facing serious and life-threatening illness have important needs in regard to faith, hope, and existential concerns. The purpose of this article is to review the key aspects of this care, including the definitions of spirituality, spiritual assessment, and spiritual care interventions. A review of the current literature was conducted to identify content related to spiritual care in hospice and palliative care. A growing body of evidence supports the importance of spiritual care as a key domain of quality palliative care. The literature supports the importance of spiritual assessment as a key aspect of comprehensive patient and family assessment. Spirituality encompasses religious concerns as well as other existential issues. Future research and clinical practice should test models of best support to provide spiritual care.

• Journal of Families and Better Life
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• v.33 no.4
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• pp.67-82
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• 2015

The study examined whether informal and formal social participations may mediate the association between widowhood and depressive symptoms, and whether gender may moderate the mediated associations. The data consisted of men and women 65+ who participated in the $3^{rd}$ wave of the Koran Longitudinal Study of Aging (KLoSA ; N = 4,146). Findings suggest that first, widowed older adults experienced significantly higer levels of depressive symptoms compared to their married counterparts. At the same time, the widowed individuals also reported more frequent contacts with family, friends, and neighbors (informal social participation), which contributed to narrowing the depression gap between widowed and married. Second, gender moderated the mediated association such that the mediating effect of informal social participation was significant only for older widowed women. Further, no mediating effect was found of formal social participation (participation in social, leisure, religious groups) for widowed and married regardless of gender. Previous studies indicated that social participation may be an important mediating factor that attenuates the effect of widowhood on depressive symptoms. Building on existing research, the present study highlighted theoretical rationales for potential gender differences in the way social participation may mediate the widowhood-depression linkage and evaluated statistically whether gender may moderate the mediated association.

• Food Science of Animal Resources
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• v.36 no.2
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• pp.137-144
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• 2016

Livestock is considered as one of the most important segments in agriculture since animal husbandry was practiced for centuries as a backyard system by rural families. Livestock plays as a powerful tool in rural development where meat industry contributes a dominant part. Meat and meat products become a vital component in the diet, which had been one of the main protein sources traditionally as well. The development in the livestock and meat industry of Sri Lanka basically depends upon religious, cultural, and economic factors. There is a growing demand for processed meat products in Sri Lankan urban culture and several large scale processors entered the business during the past few decades. The consumption of meat and meat products shows an upward trend in Sri Lanka during the last decade and is anticipated to increase further in future. The growth potential of the local meat industry is considerably high owing to the improvement of the market and consumer perception. The present status, trends, and future prospects for the Sri Lankan meat industry with respect to production, consumption, processing, marketing, and improvement are discussed in this review.

• Journal of Family Resource Management and Policy Review
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• v.20 no.3
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• pp.45-65
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• 2016

The purpose of this study is to investigate the participation in social activities by full-time housewives with infants and preschool children. The data in this study comes from a 1 percent free sample of the 2010 Population and Housing Census collected by Statistics Korea. The statistical methods for this study were percentage, chi-square test, and logistic regression analysis. The findings are as follows. First, there are differences in participation in social activities according to number of infants, number of preschool children, and number of elementary schoolchildren. Second, there was the difference in participation in social activities between full-time housewives and full-time wives' husbands. Third, factors like full-time housewives' age, educational level, number of preschool children and elementary schoolchildren, number of rooms, and occupancy status affected participation in social activities by full-time housewives. These results show that full-time housewives were under pressure in relation to participation in social activities because of their caregiving labor but participated in religious and educational activities actively.