• Journal of Christian Education in Korea
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• v.73
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• pp.55-72
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• 2023

Recently, religious communities have devised multiple practical training programs for spiritual formation and direction. In this study, we define Christian spiritual formation as a lifelong journey of growing, progressing, increasing and strengthening toward wholeness in the image of Christ. In dialogue with J. Edwards' theology of spiritual sense, this essay suggests three major points of holistic spiritual formation in depth: first, spiritual Formation is a process; second, spiritual formation should attend to the balance between God's Initiative and Human Agency; third, holistic spiritual formation is a process to seek God-self. Spiritual formation is not a static status acquired by several techniques, methods or programs. It is a formative process through which one prepares to comprehend divine love and purpose. Spiritual formation is a dynamic process to respond to the One who shapes our life path with increasing faithfulness. Holistic comprehension of Christian spiritual formation will assist postmodern people to find meaning, value, purpose, and identity through deeper experiences with God in the midst of the fragmented and troubled world, so that they could restore wholeness in the image of God.

• Journal of Christian Education in Korea
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• v.74
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• pp.159-188
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• 2023

This study examines the process of Chou Sun-Ae's spiritual formation in the light of Carl Jung's conception of individuation. Spirituality is defined in different ways by different scholars, but most consider self-transcendence as a necessary element. This self-transcendence can occur in the relationship with self, with others, and with the transcendent. In the relationship with the self, it appears as self-objectification; with others, it is as moving toward others; and in the relationship with the transcendent, it moves toward the transcendent. Spirituality is closely related to individual identity, in that it surrounds and integrates life. Spiritual formation is thus closely related to Jung's concept of individuation, as this involves the separation of persona and ego, and shadow recognition which are closely related to the level of self-objectification. In addition, the withdrawal of shadow projection that occurs in individuation is closely related to moving toward others, in that it recognizes the shadow instead of blaming others, allowing one to look at others without prejudice. The fact that Jesus Christ is the symbol of the Self, the driving force of the individuation process, tells us that spirituality leading to a relationship with the transcendent God and Jung's theory are closely related to each other. Thus, if we examine the process of spiritual formation through the Jung's individuation process, we can better understand the psychodynamic dimension of spirituality. This article investigates the process of Chou Sun-Ae's spiritual formation through Jung's individuation process. Throughout her 98 years, Chou Sun-Ae experienced national pain and hardships, as well as personal adversity and difficulties; but through all of these hardships, conflicts, and difficult moments, she accomplished individualization. Therefore, by examining the spiritual formation through individuation in Chou Sun-Ae, I consider the direction of Christian spiritual education. In this study, three main characteristics of Chou Sun-Ae's spiritual formation can be identified. First, through a life of repentance, the identification between persona and ego can be weakened. Second, the ego develops, and individualization is achieved, through a new calling. Third, in shadow integration, the spiritual development comes to recognize Jesus Christ on the cross and achieve the process of sanctification. Investigating the direction of Christian spiritual education through Chou Sun-Ae's spiritual formation indicates that Christian spiritual education should harmonize vertical and horizontal relations and should develop an experience of the transcendent God in everyday life. By this means, the believer can achieve Self-realization and be a true Christian who practices love for God and love for neighbors.

• International Journal of Computer Science & Network Security
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• v.22 no.10
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• pp.207-213
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• 2022

The article reveals the problems of aesthetic education of young people as a necessary condition for the cultural development of the individual in the modern conditions of the information society. Aesthetic education should contribute to the formation of a creatively active personality. The basis of aesthetic education of young people in the modern conditions of the information society is the core of artistic culture - art as a unique form of public consciousness that contributes to the spiritual development and improvement of the inner world of a person. The main tasks of aesthetic education are highlighted. It is focused on the formation of aesthetic consciousness and aesthetic behavior of the individual. The formation of true aesthetic and spiritual values of students is impossible without a deep awareness of the national foundations of culture, which combines science (including technology), education, art, morality, way of life and worldview, and most importantly its information component - information culture. The effectiveness of aesthetic education of students largely depends on the skillful use of various methods and means by teachers. Aesthetic education of students involves a qualitative change in the level of their aesthetic culture in the modern conditions of the information society. In the era of information and computer technologies, the main Institute for aesthetic education of young people, as a necessary condition for the cultural development of the individual, is mass media. Television stands out especially because it has several information series (audio and video sequence), multiplied by the efficiency of providing information that increases several times compared to paper media, which allows you to report directly during the event.

• Journal of Korean Society of Rural Planning
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• v.26 no.1
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• pp.51-68
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• 2020

Korea's general rural development projects, which has shifted its paradigm to a bottom-up approach, should be promoted in the direction of focusing on the subjective well-being of the residents in rural areas. This study analyzed the effect that a general rural development project impact on the subjective well-being of the residents and the village leader in the relationship the spirituality of leadership, the village's social capital to analyze the impact any general rural areas, attributed the success of development projects with diversified.. The results are as follows: First, the basic living-based projects among general agricultural fishing village development projects have positive effects on the subjective welfare of the residents. Second, it was found that the basic living-based projects and regional income raising projects in general agricultural fishing village development projects had a positive effect on the altruistic behaviors and beliefs of spiritual leadership. Third, as a result of analyzing the effect of the level of general farming and fishing village development on social capital, regional income raising projects have a positive effect on the formation of social capital such as trust and network. Finally, as a result of analyzing the influence of social capital on subjective well-being, it was found that social capital such as trust and network has a positive effect on the subjective well-being of rural residents. In future research, it is required to select more extended research subjects not limited to residents of limited areas, and conduct repeated studies, with expanding the model to include the important variables that affect the subjective well-being of the residents.

• Journal of Hospice and Palliative Care
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• v.27 no.2
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• pp.51-63
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• 2024

Purpose: This study aimed to clarify the concept of pediatric hospice and palliative care through conceptual analysis. It also sought to identify the differences between related concepts such as pediatric death care and pediatric spiritual care, in order to provide foundational data for the development of nursing theory and knowledge. Methods: A conceptual analysis of pediatric hospice and palliative care was conducted using Rodgers' evolutionary method. Out of 5,013 papers identified, 28 were selected for detailed reading and analysis. Results: Pediatric hospice and palliative care encompasses physical, psychological, social, mental, spiritual, and family care for children with acute and chronic diseases with uncertain prognoses ahead of death, as well as their families. Effective pediatric hospice and palliative care will require multidisciplinary team nursing, effective communication, and supportive policies. Conclusion: The findings of this study suggest that providing pediatric hospice and palliative care will lead to improvements in pain relief for children and families, the efficiency of responses to death in children, and the quality of life for children and families. The significance of this study is that it clearly clarifies the concept by analyzing pediatric hospice and palliative care using an evolutionary method.

• Journal of Korean Philosophical Society
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• v.130
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• pp.161-186
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• 2014

Recently, the social concerns on well dying come to the fore as important discourse on dignity of human death, which detonation by the problem of euthanasia. Well dying means 'good death' the meaning of a word, and it means 'prepared death', 'decented death' 'beautiful death' by extention of sematic context like this as a general rule. In this paper the writter have considered that how the view of Buddhism's death contribute to the discourse on well dying, which regarding death as the starting point, death conquest as the finishing point of the theory. The Buddhism's discourse on the attitude interpretation conquest process of death contributed to formation of abundant discourse on well dying, especially the view of Buddhism is able to contribute to conquest of death anxiety and death education, that death conquest interpret to spiritual psychological phenomenon not physical physiological eternal life (or immortality) and conquer death through enlightenment on reality of things by spiritual psychological change.

• 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 Hospice and Palliative Care
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• v.9 no.2
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• pp.86-92
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• 2006

Purpose: This study was conducted to develop a measuring tool for spiritual care performance of hospice team members. The tool may be utilized for providing hospice patients with more systematic and standardized spiritual tares. Methods: The concept and questions of the tool were developed, and then its validity and reliability were tested. For the validity and reliability tests, a self-reported questionnaire comprising 33 questions with 4 point scale ($1{\sim}4$), was developed, and the data were collected from 192 hospice team members from December 2005 to February 2006. Results: Thirty three questions, drafted through literature review and professional consultation, were reviewed by 20 professionals for their validity, were revised and supplemented resulted in the final 33 questions. The questions with a correlation coefficient grater than .30 were selected: all the 33 questions were selected based on this criterion. The reliability coefficient, Cronbarh's ${\alpha}$, was 0.95. The 33 questions were analyzed for factors, and six factors were extracted: relationship formation and communication, encouragement and promotion of spiritual growth, linking with spiritual resources, preparation of death, evaluation and quality control for spiritual intervention, Intervention, and spiritual assessment for intervention. Conclusion: The tool developed in this study includes six factors and has high level of reliability. This tool Will greatly contribute to assess and improve hospice care services, providing systematic and standardized spiritual cares for terminally ill patients and their families.

• Journal of Korean Academy of Nursing
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• v.37 no.6
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• pp.994-1002
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• 2007

Purpose: This study was to identify the effects of hope intervention on hope and depression of cancer patients staying at home. Methods: The study design was a randomized control group design. The subjects consisted of forty cancer patients randomly selected who were registered at S-Gu Public Health Center. Hope intervention, which was composed of hope assessment, hope objective setting, positive self identity formation, therapeutic relationships, spiritual & transcendental process improvement, positive environmental formation and hope evaluation, was provided from November 20, 2006 to January 26, 2007. Results: The 1-1 hypothesis, "The experimental group which received hope intervention will have a higher score of hope than the control group", was supported(t=-3.253, p= .003). The 1-2 hypothesis, "The experimental group which received hope intervention will have a higher level of hope index than the control group", was supported (t=-4.001, p= .000). Therefore the 1st hypothesis, "The experimental group which received hope intervention will have a higher level of hope than the control group" was supported. The 2nd hypothesis, "The experimental group which received hope intervention will have a lower level of depression than the control group", was not supported (t=1.872, p= .070). Conclusion: Hope intervention is an effective nursing intervention to enhance hope for patient with cancer.

• Journal of the Korean Home Economics Association
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• v.41 no.9
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• pp.43-54
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• 2003

The purpose of study is to survey the system of the Korean Gangsin-mu shaman costume and its formative character and to fine out the traditional follow patterns of government officials' attires and Po's meaning of it. The overall shape of variety 'Po's in modern times are similar to the traditional ones, but they differ greatly in size, detail color, and ornamental design. The sleeves have slits in the armholes, which can allow the hands to be drawn out easily. In addition, the knot buttons are used in the modern costumes. They are based on different formation skills from those of the traditional The original color of the shaman's costume is not their taste in color but symbolic, modern costumes color show the shaman's taste in color. This change mean a more accentuated visual effect than incantatory meaning. Another reason for color change is also the costume's material. A kind of constituent element uses synthetic fiber in modern times.