• Proceedings of the KAIS Fall Conference
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• 2011.12a
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• pp.189-193
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• 2011

본 연구는 2011년 9월부터 10월까지 부산 경남지역의 병원에 근무하고 있는 간호사 총 153명 간호대학생 총 147 명을 대상으로 설문 조사 수집하였으며, 300 를 배부하여 자료가 불충분한 100 부를 제외하고 최종 200부를 분석하였다. 조사자의 직접방문을 통한 개인별 면담으로 조사하였다. 본 연구에서는 건강한 사람보다는 불건강한 즉 질병에 노출된 가능성이 많은 사람들을 간호대상으로 하는 간호학생과 간호사의 영적 요구도를 파악하고 비교하기위한 목적으로 수행하였다. 따라서 향후 연구에서는 본 연구의 결과를 토대로 간호대학생과 간호사의 영적 요구 도를 파악하고 그것을 바탕으로 간호대상자의 영적간호에 더욱 효율적이고 체계화된 교육프로그램 개발이 필요한 것으로 사료된다.

• The Journal of Korean Society for School & Community Health Education
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• v.21 no.2
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• pp.73-86
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• 2020

Objectives: The purpose of this study was to effects of education program of smoking prevention and cessation through the linkages between subjects on smoking knowledge, grit, health promoting behaviors of college students in some area. Methods: A non-equivalent control group pre-post test design was used. The intervention group received the education program for 6 weeks from October 1 to November 15, 2019. The control group lived only usual daily life. Results: t-test showed that Smoking Knowledge (t=3.78, p<.001) and grit (t=3.75, p<.001) were significant differences between the two groups. In terms of health promotion behaviors, total(t=2.89, p=.002) and physical activity(t=3.20, p=.002), health responsibility(t=3.90, p<.001), spiritual growth(t=1.99, p=.049), interpersonal relations(t=2.61, p=.010) were significant difference between the two groups, in other hands nutrition(t=0.89, p=.372) and stress management(t=1.69, p=.092) were no significant difference between two groups. Conclusions: the education program of smoking prevention and cessation through the linkages between subjects was founded to be an effective education program in improving smoking Knowledge, grit, health promoting behaviors of college students in some area.

• 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 the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Korean Journal of Child Studies
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• v.3
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• pp.115-126
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• 1982

Nobody denies that to detect a view of children agreeable to us is one of our tasks. Studying the Early Buddhist Scriptures, for the purpose of finding and the view of children entered the priesthood of Buddhism rooted deeply in our culture, I can find out the following conclusions. 1. Buddha regards that adults and children are same in that both of them are equally able to attain Nirvana, and he recognizes the differences between adults and children appeared in body and mind in the process of spiritual discipline. 2. He consideres that parent's worldly love is needed to the children priests below the age of 12. 3. He called priests over the age of 12 to 20 children priests, and he said that they have to be under a certain guard in particular, because unlike adults they have a lot of problem in the discipline process. 4. In the view of human being's growth and development, it is assumed that the group of children priests played a part as a group of spiritual discipline for youths. 5. It's regarded that the group of children priests also had function as a group of child welfare of today. 6. In other side, we can see Buddha's strict view of education for children priests, that is, even though they were children they had to discipline themselves thoroughly according to the view of values of Buddhism as far as they are priests who entered the temple. 7. Even if they are children, only minimal living things are permitted to them, and an ascetic life is required to them. In modern sense, how can such views be accepted and used? I think, this is our new task deeply looked into again in the standpoint of education of whole man rooted in religions psychology.

• Journal of Christian Education in Korea
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• v.64
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• pp.369-407
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• 2020

This article studies the spiritual formation of modern Christian women in the cases of Hwang Ester and Eo Yoon-Hee. I take McGrath's definition of Christian spirituality as my starting point, namely, "Christian spirituality concerns the queset for a fulfilled and authentic Christian existence, involving the bringing together of the fundamental ideas of Christianity and the whole experience of living on the basis of and within the scope of the Christian faith." I center the terms of Christian existence and whole experience of living from McGrath's text, and understand Christian existence to relate to being a disciple and whole experience of living to relate to being a citizen. This study looks at the life history of Hwang Ester and Eo Yun-Hee, and looked at the spirituality of these women with the focus on discipleship and citizenship. Thus, I find that, for modern Christian women, becoming a disciple is inseparable from becoming a citizen. Also, I can see that, in modern women's spirituality, being a true disciple leads to becoming a right citizen.

• Journal of Christian Education in Korea
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• v.62
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• pp.75-99
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• 2020

What means the Waldorf school based on integrative imagination to our educational reality in our days? This is the key question in this article. This article seeks to the fundamental meaning of the Waldrof school to know our educational problems. For this purpose this article explore understanding on the theosophy of Rudolf Steiner in the insufficient research until now. The theosophy of Rudolf Steiner in this article is investigated with the understanding of Triune God, human, and educational arts. The understanding of triune God is identified as the critiques to the view point of materialism, the meaning of logos in the scripture of John, the Christ as the foundation of all creatures. The understanding of human being is distinguished as the nature of body, soul, and spirit in the theosophy. Especially the nature of spirit is to see the invisible in the visible things through the eyes of mind that means esoteric spirituality not unrealistic spirituality of monasticism but integrative spirituality of overcoming the dualism between spirit and material. The educational characteristics for the integrative spirituality and imagination is called as the educational arts by Rudolf Steiner. The educational arts includes contents of the soul life, the education of freedom with individuality, and integrative education. The educational arts intends to the wholistic education with harmonious interaction of intellect, feeling, and willing to equip the individual human being in the spirit. And the educational arts educates with the harmony of story, play, art, and integrative curriculum of subject contents. The educational arts is to intend for reformation in christian education including church school and alternative school, etc. The Waldorf school needs to emphasizing the christian spirituality in the educational arts.

• Proceedings of The Korean Society of Health Promotion Conference
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• 1999.07a
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• pp.93-105
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• 1999

In recent decades, there has been an increasing tendency to emphasis the importance of preventative as opposed to the curative dimension of health care. More recently, the necessity of advocating for health promotion has been recognised. The concept health within the context of health promotion encompasses a comprehensive view of health or well-being that includes physical, psychological, social and spiritual aspects.(omitted)

• Journal of Hospice and Palliative Care
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• v.18 no.4
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• pp.294-305
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• 2015

Purpose: The purpose of this study is to provide baseline data for the development of an educational program for hospice care for college students. Methods: A survey was conducted at three universities in B city with 143 students from September 5, 2014 through September 26, 2014. The data were analyzed by the SPSS 18 program. This study was approved by IRB. Results: The college students' spiritual well-being was at a medium level. Their attitudes to death were neutral, and perception of hospice care was at a medium level. Most of the participants (93.0%) had no training in hospice care. The participants' awareness of the purpose of hospice care was at a relatively high level. Their awareness of the need for hospice care was at a moderate level. The participants' spiritual well-being and their attitudes to death showed a weak but positive correlation (r=0.179, P=0.030). The relationship between their spiritual well-being and awareness of hospice care were positively correlated (r=0.203, P=0.015). Conclusion: The participants' perception of hospice care was low. Most of them had no experience of hospice care education. Also, the higher the spiritual stability was, the higher the participants' perception of the purpose and the necessity of hospice care was. And their perception of the hospice care varied depending on their family relationship, satisfaction with school life, and cognition of hospice care. Therefore, we need consider these variables to develop a hospice education program to enhance college students' attitudes to death and their perception of hospice care.

• Journal of Christian Education in Korea
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• v.62
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• pp.313-334
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• 2020

As an element of education, the educational space cannot be separated from the purpose of education. The place of education is not only the passage to deliver actual curriculum, but also the purpose itself that can be accomplished through educational content. That is because the purpose of education cannot be achieved only with instructors, students, curriculum, and methods, but requires a change in the perception of the educational space that represents the goal and the place where it all can be implemented. Nevertheless, the problem that lies with educational space is easy to be overlooked and it has been rather considered as an issue related to the finances or scale of the church. The church educational space gives birth to faith and growth, where spiritual development and experience may occur. However, the reality follows the drawbacks of conventional school classroom arrangements and structures. In addition, even if the church educational space can be arranged according to the needs of its students, it cannot deviate much from the standard uniform format. In particular, the basic environment of church educational space is similar to that of standard school system in terms of arrangement of furniture such as chairs, desks, and its physical structure. As the school system was originally designed and tailored for the purpose of delivering knowledge and standardization, the space for church education must stay away from it. Humans are born and die in a space, where encounter with God also happens. Also, communication with God causes spacial conversion to humans, changing the place of their visitation. So the church educational space must be more meticulously designed and comprehensive than that of school which pursues physical, educational, psychological, social, and artistic purposes because the church educational space pursues the liturgical elements, as well. Therefore, the Christian learning environmental arrangements must seek liturgical elements, which is the major Christian value, by placing Christian artwork or symbols for church visitors. So in this research, I want to stress the role of Christian educational space for spiritual growth and pursue intrinsic and extrinsic changes in learning environment, leading to a greater awareness of the Christian educational space.