• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.185-196
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• 2014

This study aimed to exam the mediating effects of relational factors between family deficiency and community spirit in adolescence. Relation factors were composed of some factors, parents relation, peer relation, teacher relation, neighbor relation. Using samples from Korean Youth Panel Study(KYPS) 2012, authors analyzed 4,362, 6th grader and 9th grader, with a hierarchical regression to answer research questions proposed by the study. Results showed that the level of community spirit vary with significant in gender, age, health, family deficiency. Among control factors, girls, grade, recognition of health, earning affected the community spirit. In the relationship between family deficiency and community spirit in adolescence was proven to be influential. In conclusion, the researcher's hypothesized research model between relational factors and community spirit was proved to be true. Therefore this study suggested that adolescents in family deficiency were needed to be boosted a many relational factors. Finally, it remarked the limits of the study and the suggestions for the further research direction.

• Journal of Convergence for Information Technology
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• v.12 no.4
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• pp.133-142
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• 2022

The purpose of this study was to verify the moderating effect of the challenging spirit on the relationship between fun factors and re-participation intentions of participants in traditional play. The subjects of this study were 164 participants in the traditional play Hanmadang contest held in Jeju Special Self-Governing Province in 2021. They measured fun factors, challenging spirit, and re-particitation intention to participate. In order to analyze the collected measurement paper, the analysis was performed using SPSS18.0, PROCESS Macro(V.2.13), Interaction program. The major results were as follows. First, the interaction between promote health and challenge spirit was found to have a significant effect on re-particitation intention at high and medium levels. Second, it was found that the interaction between the foster of social and the challenge spirit did not have a significant effect on the re-particitation intention. Third, the interaction between sense of achievement and the challenge spirit was found to have a significant effect on the re-particitation intention at the high and medium levels.

• Journal of People, Plants, and Environment
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• v.24 no.4
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• pp.341-353
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• 2021

Background and objective: As the agricultural industry becomes a more convergent industry, it is believed that the demand for human resources by companies will change. Therefore, a survey was conducted to investigate the human resources required by agriculture companies. Methods: In the survey on 77 agriculture companies, 98.7% of respondents answered that new employees with a college degree needed additional training to adapt to practical affairs. Results: The first priority of education was "community spirit" (22.1%) and the second priority was "convergence capability" (15.6%). The most important educational goal desired by agricultural companies was "cultivating human resources with community spirit and ethical judgment", followed by "cultivating human resources with serious communication and problem-solving skills", and "cultivating human resources with scientific thinking and unique creative imagination." Sub-competencies that companies want agricultural colleges to strengthen were "community spirit" 4.32(SD=0.96), "desirable values" 4.30 (SD = 1.05), "sympathy" 4.28 (SD = 0.95), "convergence capability" 4.16 (SD = 0.88), "creativity" 4.11 (SD = 0.83), "civic spirit" 4.10 (SD = 0.91), and "rational/critical thinking" 3.94 (SD = 1.04). There was a significant difference in sub-competencies that require reinforcement depending on the number of full-time employees. "Creativity" was most necessary in companies with less than 3 employees (4.39), and 4~7 employees (4.33), and "aesthetics"" in companies with less than 3 employees (3.94), and 4-7 employees (3.61) "Civic spirit" was most necessary in companies with 31 employees or more (4.33). Conclusion: The most important educational goal desired by companies was "cultivating human resources with community spirit and ethical judgment".

• Korean Journal of Heritage: History & Science
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• v.37
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• pp.243-266
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• 2004

This paper is based on fieldwork conducted from July 6, 2003 to July 24 of 2003 among the Tungusgroups Hezhe, Daur, Oloqun, Owenke, and Mongolian in the areas of Heilongjiang and Inner Mongolia Provinces. Recognizing the need for more in-depth study among these groups, the present research shows that the Tungus people are archeologically, historically, and linguistically different from Korean Han ethnic group and challenges the link between Korean and Tungus groups since the Bronze Age. The comparison between the "House Spirit" belief of the Tungus people and Koreans reveals certain commonalities in the "Maru," "Kitchen," and "Samshin Spirit" practices. There are two possible reasons for such commonalities. Historically, the Korean Han ethnic group and the Tungus people were geographically intimate, and contact or transmission between the two groups occurred naturally. Also, immigration of refugees from the fallen Koguryo and Puyo to the Tungus region added another dimension of cultural contact. In contrast to the common features shared between the two groups, there also exists differences between the two groups House Spirit blief. The Korean Han group's "House Spirit" belief is based on the agricultural practices that separates the inside sacred and outside secular world of the houses, whereas the Tungus ethnic group's "House Spirit" belief is based on mobile herding life style with a less distinction between in and outside of house. Additionally, each Korean "House Spirit" has its own distinctive personality, and each spirit is placed and worshipped according to its function. In the Tungus group, all the "House Spirits" are located and worshipped in "malu," and some of the spirits are non-conventional house spirits. Moreover, Korean "House Spirits" form a kinship structure, placing Songju, the highest spirit, at the center. In the Tungus practice, such structure is not found. The tight cohesive family formation among the house spirits in the Korean "House Spirit" belief is also the most distinctive feature in its comparison with Chinese belief. In China, the highest spirit is Jiang Taigong or Qiwu, and the house spirits do not have kinship relations. Korean's Outhouse Spirit and Chowangshin are related to the Han Chinese's counterpart on certain levels? however, their basic structures are different. It is clear that the correlation of "Malu" "Chowangshin" and "Samshin" between Korea and Tungus indicate important role of Tungus cultural elements within Korea's "House Spirit" belief.

• Korean Journal of Health Education and Promotion
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• v.27 no.5
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• pp.15-25
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• 2010

Objectives: The objectives of this study was to evaluate Wonju Healthy City project and identify its problems, and seeking a way for its improvement based on the Healthy City project philosophy and strategies. Methods: We used the SPIRIT Checklist that was a process evaluation tool and developed by Alliance for Healthy Cities for the study. We analyzed 39 related materials and gathered opinions on the evaluation result with Healthy City Team staffs, related department staffs and the advisory committee. Finally, a joint meeting with AFHC SPIRIT evaluation expert verified the result of the analysis. Results: The evaluation of Wonju Healthy City project confirmed that Wonju city is equipped with the resources, such as mid-term plan, infrastructure, cooperative organizations, and the Healthy City network to enable the consistent implementation of the Healthy City project based on strong political commitment. However, the necessity of additional complementary processes as well as the application of further improvements to assist health promotion strategies was evident. Conclusion: It is required to improve Wonju Healthy City project that activation of health promotion programs based on the political support and cooperation with public health center and Healthy City project departments in city hall.

• (The)Study of the Eastern Classic
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• no.32
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• pp.245-278
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• 2008

The purpose of this paper is to create an inter-religious dialogue between the Western Christian concept of the spirit and Eastern ch'i philosophy within the category of panentheism. The Hebrew term ruah means 'moving air' and 'wind' which derive from the particular experience of the ancient Hebrew people living in the desert. The Greek pnuema also means 'life' and 'wind' which denote the natural power. Both ruah and pneuma consist of the main idea of the spirit exploring the symbol of relationality of the divine in Western tradition. Eastern ch'i philosophy indicates a vital force for keeping the body and soul alive, which is unconscious and spontaneous. Ch'i as a vital force constitutes cosmogony and cosmology with the constant movement of yin and yang. Yin and Yang as representing earth and heaven are dynamic breaths, blending harmoniously to become all existence. The ethical implication of the inter-religious dialogue between the spirit and ch'i would be the integration and interconnection of heaven, earth, and human beings. The dialogue suggests becoming one body with nature and human community through embodying the non-dualistic spirit of life. The inter-relationality means that since all modalities of existence are made of the cosmic life, human beings are part of the divine cosmic process. This is related to degree of spirituality in the entire chain of being: rocks, trees, animals, humans, and goods represent different levels of spirituality based on the varying composition of the spirit and ch'i. All beings that internally embody with the spirit and ch'i are organically inter-connected, and they are integral part of a continuous process of transformation of life towards holistic liberation of human and nature community.

• Asian Oncology Nursing
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• v.9 no.2
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• pp.136-144
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• 2009

Purpose: This study was to compare the differences in self-care behaviors between the group with fighting spirit and the group with helplessness. Methods: This study utilized a cross-sectional descriptive design. A total of 97 ambulatory cancer patients completed the Mental Adjustment to Cancer (MAC) scale by Watson et al. (1988) and Self Care Behaviors Scale by Oh et al. (1997). The data was analysed using frequency, percentage, t-test, ANOVA, Pearson's correlation and stepwise multiple regression. Results: Fighting spirit group were found to conduct self-care behaviors more compared to the helplessness group (t=3.346, p<.0001). The score of the self-care behaviors in fighting spirit group was 4.42 out of a total score of 7 and that of helplessness group was 3.85. There was a significant difference (p<.0001) in self-care behaviors according to the level of faith and performance status. Fighting spirit ($R^2$=0.120, p<.0001), performance status ($R^2$=0.078, p=.001) were predictive of self-care behaviors. Conclusion: Cancer patients' mental adjustment is correlated with the degree of self-care behaviors. Having fighting spirit is one of the most adaptive techniques that cancer patients could use in adjustment to the life with cancer.

• Journal of Korean Medical classics
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• v.27 no.2
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• pp.97-107
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• 2014

Objectives : This study aims at exposing interaction between socio-cultural influence on medicine, and the strong quest for rational explanation concerning the evil-spirit(鬼邪) related disease, namely Sasu(邪祟), in medical history. Methods : In order to apprehend the change of perception, Chinese medical classics referring directly to Sasu(邪祟), as well as Korean medical classics from Joseon dynasty were reviewed. Results : In Chinese medical texts, discriminating pseudo-sasu(類似邪祟) from evil-spirit related sasu had been one of the main concerns. And Chinese were more inclined to specify treatment plan for pseudo-sasu than handling evil spirits. On the contrary, Korean medical texts show common interests in eliminating evil spirits throughout Joseon dynasty. Conclusions : Since medicine is under the influence of socio-cultural condition, it cannot escape from the epistemology of corresponding society. Evil-spirit related disease therefore could remain within the sphere of medical discussion until very recently. If we observe the disease under the frame of culture, we not only can obtain broader view on dynamic nature of medical conceptions, but also gain better insight to understand medical classics.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.6
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• pp.1483-1490
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• 2005

This study was written in order to help understanding of visible diagnosis of appearance(形). Visible diagnosis of appearance(形) is a very important factor of diagnosis and a first step of visible diagnosis. appearance(形) is closely connection with spirit(神), so is house of spirit(神). If we make a visible diagnosis of appearance(形), we know the prosperousness of energy and the relative seriousness of an illness. Spirit(神) is understood by appearances and movements of patient, and influenced by seasons, lands, human's relationship and the grade of age. By visible diagnosis of appearance(形), we can conclude existence or nonexistence of spirit(神), As comparing spirit(神) with appearance(形), we can decide good or bad prognoses. One man's own appearance(形) is determined by the five human type(五形人). There are very various points of changing form. As divided into principal groups, there are three main groups, that is, sky(天), earth(地) and man(人). The age and sex belong 治 the factor of sky(天), a direction and configuration of the ground(地形) belong to the factor of earth(地), the five human type(五形人) and white fatness(肥白) and black emaciation(黑瘦) belong to the factor of man(人).

• Journal of Sasang Constitutional Medicine
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• v.13 no.2
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• pp.156-164
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• 2001

This study started from the curiasty that Sasang Constitution spirit of Lee ]e-ma has something to do with MBTI based on classification of character of C.G. Jung. This reports made from the information of 368 people who got the Sasang Constitution therapy and showed the good result in health in my hospital and they take part in self-report from of MBTI which are made as statistics and research in relationship between Sasang Constitution spitrit of Lee ]e-ma and classification of character of C.G. Jung This is the statistical result of the research. There is not exactly statistical result which support Sasang Constitution spirit of Lee Je-ma relate to the classification of character of C.G. Jung. The identification of statement of Sasang Constitution spirit with partispart is average 41 which is low while the identification of classification of character with partispart is average 76 which is high. In this reseult, It is hard to get general agreement that the statement of Sasang Constitution of spirit relate to the classification of character because of the difference of identification. so more studies are needed in this part.