• Journal of the Korean Society of School Health
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• v.23 no.2
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• pp.266-275
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• 2010

Purpose: The aims of this study is to examine the relationships among spiritual well-being, aggression and happiness of the students in two Christian Universities. Methods: The data were collected from 486 students who were attending Christian Universities in Jeonbuk province. General characteristics, mean value, and correlations were performed using SPSS 18.0 Program to analyze the data. Results: The mean value of the spiritual well-being was 72.03 (SD=9.80), the mean value of aggression was 67.56 (SD=13.90), and the mean value of happiness was 19.54 (SD=4.23). Relationships between spiritual well-being and aggression showed negative correlation ((r=-.251, p<.01), between spiritual well-being and happiness showed positive correlation (r=.455, p<.01), and between happiness and aggression showed negative correlation (r=-.305, p<.01). Conclusion: The findings of this study provide basic data for the development of education programs for personality training and curriculum.

• International Journal of Advanced Culture Technology
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• v.7 no.2
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• pp.34-41
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• 2019

The purpose of this study was to examine the meaning and structure of the experience of female college students. For this purpose, 22 female college students, regardless of age, participated in the interview three times in total. Interview data were processed through the analysis and interpretation process using the phenomenological research method, Giorgi method. As a result, 34 semantic units were derived, then divided into 14 subcomponents, and then divided into 6 categories. As a result of analysis, the spiritual value of female college students was composed of "family", "friendly person", "professional person", "empathy", "reflection" and "trust". Based on the above meaning, the structure of the spiritual value of female college students can conclude that they were a continuation of life that forms a strong sense of value and empathy and trust with patience with family and friends. Based on this, intervention on spiritual well-being of female college students suggests that intervention to form values based on empathy and trust based on family and close friends is implemented.

• Asian Oncology Nursing
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• v.7 no.2
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• pp.107-118
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• 2007

Purpose: The purpose of this study was to provide the basic data for development of nursing intervention to decrease the uncertainty in cancer patients having chemotherapy through promoting their spiritual health and identifying the relationship between spiritual health and uncertainty. Method: 174 cancer patients who were admitted for chemotherapy at hospital were recruited from the 7th March to the 10th April, 2006. Two instruments have been used for this study. One was Highfield's Spiritual Health Inventory and the other was Mishel's MUIS(Mishel Uncertainty in Illness Scale). The collected data was analyzed by frequency, percentage, mean value, average mean, standard deviation, t-test, Scheffe's test, ANOVA and Pearson Correlation Coefficients with the SPSS PC 12.0 program. Results: The average mean value of the spiritual health $3.50{\pm}\;.48$ and the uncertainty was $1.91{\pm}\;.46$. It meant that the relationships between spiritual health and uncertainty were shown to have a moderately negative correlation(r=-.489, p= .000). This means that the greater is the spiritual health, the less is the patient's uncertainty. Conclusions: It was identified that cancer patients having chemotherapy had moderate spiritual health and uncertainty, and negative correlation between spiritual health and uncertainty. Therefore, it will be necessary for the development of spiritual nursing intervention strategies to relieve the uncertainty among cancer patients having chemotherapy.

• Hwankyungkyoyuk
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• v.12 no.1
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• pp.322-334
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• 1999

In environmental value education, the difference between Ecological and Economic view-point about environmentmust should be considered. Usually, although the differences are unavoidable, because our lifes are inclined to Economic life. But this propensity have become great obstacles to Environmental value education by diluting the fundamental reasons which the nature should be preserved. Furthermore we can't say that environmental problems are not solved just by economic approach, owing to its limits of solving by incentives. So we can say that it is very important to have equalized view-points in the relations of economics and ecology for balanced environmental value education. This study is to alternative environmental value education program, to have equalized view-points in the relations of economics and ecology through the small community located in Japan. The exact name of that program is GENSANGGAI. They have persued to attain a spiritual state of complete absence of ego through this program, and this spiritual state can be important environmental value educaton goal, which make the student to see the evironment with equalized view-points in the interdependence between economics and ecology. we can say that this program can be a kind affective (sentimentally perceived) environmental education program. It can be good environmental education program in affective domain. we can say that equalized view-points is to attain a spiritual state of complete absence of ego. This program is some similar to Kohlberg's latter term theory and Open educationin theory in substantial aspect, he persued Just Community Approach through Kibbutz in Israel. From the basis of his theory, if the GENSANGGAI program, which means harmony between socialization and development of moral stage, individualism and communism.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.22 no.2
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• pp.129-138
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• 2015

Purpose: This paper is a basic study done to establish spiritual health concepts according to Korean culture. The focus was on identifying perceived concepts of spiritual health in Korean people. Methods: The Q method, which is effective in measuring individual subjectivity, was used in this study. Results: Perception of the concept of spiritual health was found to have 3 independent types, Type I is a self-directed, present life centered type. This is a group stressing the importance of planning self-directed life and the people of this group consider the values of the present life as important. Type II is a faith-oriented, afterlife centered type. This is a group whose essence of spiritual health is religious devotion like faith in god and the people of this group do not sympathize with the oriental world view. Type III is an oriental, value-sharing type. This is a group with an oriental world view and the people of this group stress importance in sharing values with communities or others. Conclusion: These results not only become the basis for understanding the concept of spiritual health among Koreans, but also suggest the necessity of comprehensive education for spiritual health promotion.

• 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.

• East Asian Journal of Business Economics (EAJBE)
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• v.3 no.4
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• pp.17-20
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• 2015

The Spiritual culture education is not only the nucleus of campus culture but also the ultimate aim of the construct ion of campus culture. Currently the construction of campus culture is understood and implemented in the view of pragmatism and utilitarian, but the value- oriented role of college spirit is belittled, which leads to the absence of specific purpose and direction. If universities and colleges want to remain invincible, they must attach the importance to the spirit culture, the systematic culture, the material culture and the behavioral culture, and in all, the college spirit. Based on the current ideological educational situation of women's vocational colleges, a research has been conducted on how to play the educational functions of campus culture, seeking for the integration of campus culture and spiritual culture and, achieving talents cultivation objectives on the campus. This paper analyses and compares the influencing factors in Spiritual culture education between China and Korea women university from the following parts: The campus environment, campus material, campus system, campus behavior and diversified thinking challenge. Backed with the findings of the research, it offers some suggestions on the developing ideas and models of characteristic campus culture construction for women's colleges between China and Korea.

• Journal of Agricultural Extension & Community Development
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• v.3 no.2
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• pp.273-284
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• 1996

This study aimed at measuring the rural people's level of value and morality, identifying its related variables, and drawing some implications for rural adult education. To measure their value and moral levels, 141 Yoncheon county adults were interviewed or asked to answer the questionnaires based on the Braithwaite and Law's(value) and Rest's(morality) instruments. The data were analyzed mainly by ANOVA, Chi square test and Pearson product-moment correlation. The major findings were: (1) The rural people mainly remained in vital feeling value(fourth) level out of five levels(religious holiness, spiritual, mind, vital feeling and sensible feeling value in order), (2) They remained in harmonious interpersonal expectations stage(fourth mortality level) out of six stage(universal ethical principles, social contract, social conscience maintenance, harmonious interpersonal expectation, instrumental purpose, and punishment/obedience in order), (3) Religion, the number of participation in adult education, and the length of such participation were three variables related to the level of value, and age, schooling years, and the number of family wane three variable related to their morality level, and (4) The relationship between value and morality levels was not significantly identified. Rural adult education needs to be more strengthened for improving their spiritual quality of life.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.293-321
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• 2020

The value embodied by "Ascending to Heaven and Being an Immortal" (Yuhua Dengxian in Chinese) implies the core gist of Daoist culture as well as its ultimate value. From the perspective of Philology, each word, "Yu", "Hua", "Deng", and "Xian" benefits us through a philosophy of life, learning skills, the pursuit of the mysteries of Daoist immortality, and the ways of life characteristics and spiritual transcendence. "To become an immortal" is becoming adept at life. "Yuhua" refers to learning transcendental skills, and "Deng" expresses the promotion of life. "Ascending to Heaven and Becoming an Immortal" integrates the goal- oriented values of Daoist Culture, learning transcendental skills, and the state of being alive into a unified whole. Namely, it is the perfect combination of an adept's supreme pursuit of value and zenith of life. By way of contrast, in Daesoon Jinrihoe, the concepts of "Daesoon" and "Perfected Unification with the Dao" not only advocate "physical and mental transformation" and "spiritual development" for Dao cohorts, but also personal cultivation and service to society, and participation in "The Creation of an Earthly Paradise." These are unified under the ideal humanistic value of "the earthly paradise of the Later World."

• Journal of Science of Art and Design
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• v.6
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• pp.119-139
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• 2004

The intention of the research is to look into the form reflecting the spiritual image due to Oriental aesthetic from a realistic point of view. In this regard, I will pay attention to examining the process from figurative perspectives, in which painting image by subject acquires the beauty of form. Of the main subjection this paper, figure is an image itself appearing in painting. At this point, I will attempt to show how the meaning and value of image have been interpreted and judged on the aesthetic standard in Oriental painting in particular. For this process, I generalize the conception of the image as 'figure' and through this I will reconsider the standard of understanding and the value of perception regarding painting images on the method which are more applicable to the expressions of Oriental painting. The reason why I try to find out the true nature of images in Oriental painting from a figurative viewpoint is to convert a conventional sense of value which recognizes the images of Oriental painting only as results of idealism, into more practical field. If the true nature of Oriental painting is fixed and restricted to natures of idealism, any productive development and any changes in form for future couldn't be expected at all. In fact, what the ideological and aesthetic values of art suggest is clearly a proof of real art form. However, it is not a hard thing to prospect that only a superficial idealism will be ceaselessly produced, while the practical study about aesthetic values, meaningful results of painting expressions, is totally ignored, if ideology itself is used as criteria to judge the identity of it or if only the idealistic aesthetic values are emphasized while any clue to show a real existence of oriental paintings is not certain. Actually, nobody can deny the fact that interests about real natures regarding art expressions have been relatively ignored while armed with mental ideology for esthetic view of oriental painting in traditionalism Therefore, it is clear that 'spiritual status' itself can generate any form. Traditionally, in the Orient, the standard of judging a real value of things, which put a focus on a spiritual view of value rather than on a materialistic view of it, has been vaguely positioned the identity of images in painting As a result, the aesthetic convention has finally committed to an error that for images of oriental painting, ideological criteria like so called spiritualism are applied as a judging way, and esthetic meanings and values of real painting are considered as strategic results and spiritual intentions.