• Korean Institute of Interior Design Journal
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• v.18 no.4
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• pp.88-96
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• 2009

Contemporary hotels adopt distinctive designs in order to symbolize themes of various spaces they consist of. This phenomenon shows that the importance of spiritual values reflected through themes of spaces is emphasized as much as those of basic functions and structures of hotels. Above all, a variety of expression methods pervading throughout spaces of guest rooms consist of thematic spaces, visualization of emotions, as well as mixture of artistic genres, ones that are originated from unconsciousness of symbolic theory of C.G. Jung and widely perceived as variations of archetype. Meanings of symbolic expressions derived from the analysis of various hotels can be defined by attributes of local cultures as well as propensities of mythicism, which feature local pride enlightened by natural environments, the spirit of the times, historical events and other transcendental and fantastic topics. These symbolic expressions are metaphysical forms that are made unconsciously and such symbols are far beyond mere historical and cultural signs which require us profound and mature methods to approach. It is pleasing to know that we are living in the modern society in which progresses are being made to better understand minds and metal states of human beings. Given such a circumstantial advantage, researches on meanings of symbolic expressions should not be limited to only those of hotel designs, but also those of religious architectures and museums in which spiritual values are emphasized throughout designs of the spaces they consist of.

• The Journal of Asian Finance, Economics and Business
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• v.8 no.7
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• pp.313-322
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• 2021

This study aims to analyze the influence of religiosity, spiritual leadership, and work-life balance and its impact on innovative behavior through the mediating effect of employee engagement on the state-owned sharia bank of Central Java Province. The total sample of this study is 226 respondents taken from state-owned sharia bank in 6 Regencies/Cities in the former Karisedenan of Central Java. Samples are taken using a cross-sectional approach. The sampling technique is using the division of regions based on clusters (cities) and is carried out using a purposive sampling method. The results indicate that the indirect influence of all independent variables on innovative behavior through the mediating effect of employee engagement is found to be significant. This study views employee engagement from the perspective of religiosity-based social exchange theory so that religious values in the interaction relationship can be fairly applied and respected by the employees of the state-owned sharia bank. Managers can socialize the importance of spirit behavior to employees so that it can be their everyday attitude and becomes their guide for work. Leaders can become role models in straightening intentions while working as well as conditioning the conscience to always think positively at work by strengthening work engagement in sharia banking institutions.

• Korean Institute of Interior Design Journal
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• no.38
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• pp.91-99
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• 2003

In the philosophical sense, aZen teacher would probably say there is no answer to the Question. Whatnis Zen\ulcorner Zen is an approach to life, a way of being , rather then a philisophy or set doctrine. Modern living people quest for peace and tranquility has led designers and decorators to look to East to the natural harmony and blance of Asian home and to the simpicity of their art and design. Zen style interiors are simplicity and serenity. These imply the paring down of a cluttered environment and concentration on creating harmony. balance, touch, and texture. By achieving these things you can create a place where the spiritual or inner needs can be addressed and where you can indulge in calming or stimulating the senses with light, space, and free flow of energy In Zen interior we approach 'Homoㆍaesthetcus' by feeling and' Homoㆍreligious' by mind. "Less is more", this phrase has made the pared down environment an interior form.

• Journal of Hospice and Palliative Care
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• v.3 no.1
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• pp.39-48
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• 2000

Purpose : The purpose of the study is to disclose the spiritual needs of hospice patients. Method : The questionaire survey was carried out on 49 hospice patients and 40 caregivers who were in the 9 hospice institutions from lune to August in 1999. Results : In the patients, mean scores of the spiritual needs were significantly higher in the group with stomach cancer, college education, christians, $8{\sim}14$ days of hospice care and the group thinking that religion was important, and in the caregivers in the group of religions besides christianity and lives under $3{\sim}5$ years of medical treatment. In the total average of the spiritual needs, the patients's average was significantly lower than the caregiver's. Among the different categories, the patient's needs were highest in the area of meaning of life and the hope, the caregiver's needs in the love and the concern. However, both groups were low in the religion area. In the items of the love and the concern, the patient was highly responding to the 'wanting someone to give warm concern in conversation' and the caregiver was highly responding to the 'giving a warm response to questions on the sad and hard time'. And also, the patient was lowly responding to the 'wanting more concerns to him than other patients', and the caregiver was low responding to the 'patients wanting warm response in conversation'. In the categories of religious area both group were highly responding to the 'wanting to be helped to relax out of all'. And they gave lowest response to the 'wanting to introduce a book to know God'. In the area of meaning of life and hope, the both groups gave highest response to the 'wanting to be guided to have the hope' and lowest to the 'wanting to have opportunity to reconcile the person with bad relationship'. Conclusion : Summing up the above results, personal in-depth conversation is necessary to understand more deeply the spiritual needs of hospice patient. Moreover the hospice team needs to have more systematic approach to find out the spiritual needs of hospice patients.

• Journal of Hospice and Palliative Care
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• v.6 no.1
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• pp.58-64
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• 2003

Cancer is a life crisis which inflicts major psychological and physical trauma upon the victim. Most of the cancer patients suffer from major depression, profound frustration, and impaired social adjustment. Therefore suicidal ideation and suicidal attempt are also becoming a serious threat to cancer patients and their families. Hospice is patient-centered, and accepts the inevitability of 'death' while simultaneously being life-affirming. Even though there is no chance of physical cure, there is much scope for psychosocial and spiritual healing. Most of cancer patients who commit suicide suffer hem many mental problems. Hospice specialists must play an important role in evaluating and managing emotional or behavioral problems associated with suicidal ideatior and are also are expected to serve as informed commentators regarding suicide. It is crucial that hospice specialists define their role and develop clinical skills to intervene in suicidal event effectively. A systematic approach to suicidal cancer patients is a essential, and there is need for specific training for all hospice professionals. In this case report, the author introduced knowledge and clinical guidelines for a desirable approach to suicidal cancer patient.

• Cross-Cultural Studies
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• v.47
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• pp.163-190
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• 2017

This paper studies the recent surge in the number of faith-based films in Hollywood, with the aim to explore the context and implications of this new trend. By using the theoretical framework of the study of the Tilich and Van der Leeuw, who have explored the relationship between religion, culture and art, this article discusses the meaning of the spiritual theme in the film. A couple of common points can be found among the faith-based films that have been produced since the 2010s. While these films attempt a universal approach to the fundamental theme of spirituality through popular narratives familiar to the audience, they also stress 'historical truthfulness and credibility' by representing the reality, such as a featuring real person or a true story in the film. The main characters are depicted as "victorious losers" that are distinguished from the typical Hollywood superhero and the films repeatedly show the human being constantly 'asking' questions to God. By analyzing these characteristics, the paper demonstrates that recent Hollywood faith-based films have successfully differentiated themselves from existing religious films while symbolizing the universal beliefs and values beyond the religious message so as to attract more audiences to this field. The paper also suggests that despite the advances in modern science and knowledge, the public will always yearn for a spiritual recovery and salvation through the film medium, serving as a potential source that provides an outlet for spiritual experience.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.33-50
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• 2023

'Fasting of the Mind (心齋, ch. xīn zhāi)' is arguably the most important concept within the practical approach to the spiritual cultivation formulated by the Daoist philosopher, Zhuangzi (莊子). Most scholars have interpreted 'Fasting of the Mind' as an apophatic practice centered around the aim of the 'Dissolution of the Self (喪我, ch. sàng wŎ).' The Korean new religious movement, Daesoon Jinrihoe (大巡眞理會), can be shown to instead consistently utilize cataphatic descriptions of spiritual cultivation based on the 'quieting of the mind (安心, kr. anshim)' and 'quieting of the body (安身, kr. anshin)' with the highest attainable state referred to as the 'Perfected State of Unification with the Dao (道通眞境, kr. Dotong-jingyeong).' While the language used by Zhuangzi and Daesoon Jinrihoe appears quite different on a superficial level, a deeper examination shows that these rhetorical framings are likely negativistic and positivistic descriptions of the same, or at least reasonably similar, phenomena. Zhuangzi, who focused primarily on the body, mind, and internal energy, cautioned practitioners that 'mere listening stops with the ears (聽止於耳, ch. tīng zhǐ yú ěr)' and 'mere recognition stops with the mind (心止於符, ch. xīn zhǐ yú fú).' He therefore encouraged cultivators of the Dao to 'listen with the spirit (聽之以氣 ch. tīng zhī yǐ qì).' The main scripture of Daesoon Jinrihoe states that "The mind is a pivot, gate, and gateway for gods; They, who turn the pivot, open, and close the gate, and go back and forth through the gateway, can be either good or evil (心也者, 鬼神之樞機也, 門戶也,道路也)," and the Supreme God of the Ninth Heaven (九天上帝, kr. Gucheon Sangje) even promises to visit anyone who possesses a 'singularly-focused mind (一心, kr. il-shim).' In both these approaches, there is a sense of what must be kept out of the mind (e.g., external disturbances, strong emotions, malevolent entities) and what the mind should connect with to attain spiritual progress (e.g., spirit, singular focus, the Supreme God). The observations above serve as the main basis for a comparison between the apophatic descriptions of cultivation found in Zhuangzi and their cataphatic counterparts in Daesoon Thought. However, the culmination of this nuanced comparative exploration reveals that while the leanings of Zhuangzi and Daesoon Thought generally hold true, ultimately, both systems of cultivation transcend the categories of apophatic and cataphatic.

• Journal of Korean Academy of Nursing
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• v.27 no.4
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• pp.953-960
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• 1997

The purpose of this study was to explore and describe the experience of caregivers with mentally ill children. The sample consists of 4 participants who care for their children with mentally ill. They were asked open-ended questions in order for them to talk about their experiences. With permission of the subjects, the interviews were recorded and transcribed. The methodology utilized was the Colaizzi's phonomenological approach. The interview data was organized by themes into 5 categories anguish, positive emtion, maturation, acceptance of the disease, and seeking information. These 5 themes were further categorized into 4 main groups : emotional impact, spiritual maturation, adapting to the illness, and seeking support needs. The results of this study have clinical and theoretical implications not only for psychiatric nursing in Korea but also for all clinicians working with the families of the mentally ill.

• Journal of Korean Medicine for Obesity Research
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• v.6 no.2
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• pp.1-15
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• 2006

Based on the fact that obesity is a complicated disease, we must treat obesity in a holistic way, but psychological factors are usually neglected in the clinical field. Oriental Medicine is basically holistic and psychosomatic, however, there are very few psychotherapy approaches in Oriental Medical treatment. In this review Oriental Medicine psychotherapy is outlined and a new model for oriental psychotherapy for the treatment of obesity is introduced. This program has a multi dimensional approach that includes behavioral, cognitive and spiritual components. The behavioral component relates to the discipline of diet and exercise. The cognitive aspect focuses on the mind. The third and possibly the most important component deals with one's spirit and awareness of their true self. This program is called "Yangsung" which means "Finding and raising one's true self."

• Korean Institute of Interior Design Journal
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• v.19 no.3
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• pp.77-85
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• 2010

The Therme Vals is a hotel and spa which combines a complete sensory experience designed by Peter Zumthor. This study aims to find emotional design approaches of the Therme Vals through references, observation from site visit, interview and discussion related to this topic. This space was designed for visitors to luxuriate and rediscover the ancient benefits of bathing. The combinations of light and shade, open and enclosed spaces and linear elements make for a highly sensuous and restorative experience. The study observed the emotional design characteristics of the Therme Vals through space approach, aesthetic and experiential sides. For space approach side, emotional experience in gradual process to approach the space was mentioned, for aesthetic side, mystical combination of light, stone and water was observed, for experiential side, 5 senses experience and space programing for adjusting the density of the space were observed. This study found that the spa has the quality of spiritual, soul-touching delight like religious experience. The fascination for the mystic qualities of a world of stone within the mountain, for darkness and light, for light reflections on the water or in the steam saturated air, pleasure in the unique acoustics of the bubbling water in a world of stone, the ritual of bathing-all these notions were explained in Peter Zumthor's construction details. In the result of the interview and discussion, people love the space and praised it highly for the emotional design regardless of space experience, age, sex or ethnicity. Emotional design approaches based on human nature, materiality, and memory of the places is more powerful than other emotional design ideas with technical devices, special themes, digital effects, vivid colors and shapes.