• (The)Study of the Eastern Classic
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• no.66
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• pp.129-162
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• 2017

This article examines the form of hell and the nature of literary works in the late Joseon period. 'Hoeshimgok(回心曲)' divides a sinner into a man and a woman, and presents a virtue of goodness to a man and an item of evil to a woman. The elements of virtue and malice are both Buddhist ethical norms and Confucian ethical norms. Hell-related novels have common features that emphasize the ethical norms that should be kept in daily life through the causes of hell, though the patterns of punishment and their reasons are slightly different depending on the works. And 'Hoeshimgok(回心曲)' and these works are generally shown by reducing the punishment pixel of hell compared to the cause of hell. This characteristic shows that the literary works of the late Joseon literature related to hell were mainly aimed at providing or educating ethical virtues centered on 'Samgangwol(三綱五倫)' through sanctions of 'Hell' widely known to the general public. The emphasis on Confucian ethics is not limited to works of literature related to hell. In the nineteenth century, when these works were created and circulated, there is a surge in the number of chapters and publications of books for Confucian Indoctrination, Didactic Gasa, and Goodness Books, which emphasize Confucian ethics. Such a strengthening of the Confucian ethical consciousness can be attributed to the crisis of the 19th century Joseon society about the social confusion that threatens the existing system. In particular, the creation and circulation of literary works related to hell in the late Joseon period is related to the dissemination and spread of Catholicism. In the end, the hell shape of the late Joseon literature reflects the crisis of social confusion faced by Joseon society in the nineteenth century. Therefore, it can be said that it has the character of literary response to the prevalent diffusion of Catholicism.

• Journal of Korean Academy of Nursing
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• v.26 no.4
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• pp.782-798
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• 1996

This study was a survey done for the purpose of constructing a nursing theory according to Korean culture and to identify the traditional Korean view of humans and the expectations of the sick role, and to confirm changes from the traditional view of humans and expectations of the sick role according to general characteristics of the population. The subjects were all adults over 18 years old. 517 who lived in six large cities and 191 who lived in five rural communities. Data collection was done from November 19th, 1994 to January 19th, 1995 using a tool to measure the traditional view of humans and expectations of the sick role which was developed by the investigator through a literature review. Collected data were analyzed using frequency, percent, Cronbach alpha, 1-test, F-test and Scheffe post hoc contrasts, with the SAS program. The results of this study are summerized as follows : 1. The Traditional view of human score for all subject was 49.92, which shows that Korean traditional view of human is moderate. High scored items were "human need to live by making harmony with nature, not by overcoming the nature" (3.44), "Filial duty to parents and elders is important" (3.31), "Think of family more than a individual" (2.96). 2. The differences in the traditional view of humans between residential districts showed that the residents of Chungbuk(56.00), Kyungbuk(55.26), Chonbuk(51.32), Taegu(50.59) had a more traditional view of humans than those in Pusan(45.42) and Seoul (47.27). 3. The differences in the traditional view of humans according to general characteristics showed that rural community residents, males, older people, people with lower levels of education, married and house-resident groups had a significantly higher traditional view of humans than urban residents, females, younger people, people with a higher levels of education, single and apartment-resident groups. There were differences according to religion and job. Buddhism had a higher traditional view of humans than those of atheism, Christianity and Catholicism and physical workers, a significantly highers score, than technicians and professional workers. 4. Daily expected task performance during illnesses was lowest for patients with stroke (2.16) and psychosis(2.40), in which case almost no daily general tasks were expected, followed by arthritis 4.06, peptic ulcer 4.79, headache 4.99 and cough 5.58. The amount of expected role exemption during illnesses was also highest for stroke(2.25), followed by psychosis(2.08), arthritis(1.64), peptic ulcer(1.29), headache(1.16) and cough(1.09). The amount of daily task performance in the acute stage(3.05) was significantly lower than that of convalescent stage(4.95). 5. Total expectation of role exemption according to general characteristics showed that there was no significant differences in urban /rural community, marriage, level of education and religion. By sex, women showed higher expectation of role exemption during illnesses than men. By age, the 31-40 year old group showed lower expectation of role exemption than the 41-50 year old group or over the 61 year old group.or over the 61 year old group.

• Korean Journal of Health Education and Promotion
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• v.8 no.1
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• pp.68-86
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• 1991

This study was carried out to investigate consciousness level of physical exercise and analyze factors affection to the practice of exercise. The main purpose of the study was to give basic and necessary data in developing of program regarding to the physical exercise of the people and social athletics. This study was conducted by trained surveyers, for dweller in three cities(Seoul, Taegu and Ulsan) during January 4. 1990 to January 24. 1990. The results of this study can be summarized as follows 1. The subject of criticism an investigation for general charactristic be conducted in Seoul, Taegu and Ulsan city area an objective 417 person, 432 person and 366 person was among those comparatively little more by male was higher rate than female. Those in classification was adopted by age group 20 years old adult 41.3% of most higher rate, age group evaluation, were 24.9％ and other group were 18.4％ comprehensively appearanced by adult group has most many value rate. 2. An objective of investigation survey was made to personnel were comparative an educated level significantly higher such as college graduated 48.8％ this rate of value has most higher, High school graduated ; 30.1％ and middle School gratuated were 11.7％. In addition the native comes from large city, Farming and fishing villages an rural area rate were shown as 29.6％, 28.4% and 19.9% each other. There by classification of occupational job was shown by students has 27.4％ are most higher significantly, also there sales and service field job appearanced 15.1％ and expert technical job is 9.0% Although nonreligion person rate were 37.3%, buddist, Christianity, Roman Catholicism all them each other shown 33.6％, 16.7％ and 12.4%. An evaluation in economic situation value rate was appearanced by middle class level 61.7％ and higher and low level are 14.4％ and 23.9% with each other and married were 59.2％. 3. The people resident in cities area has pratice of health development by exercise person were 43.5% and value of rate for male has exercise practice is 52.5％, was significantly higher than female has by age group 10 years old and age group 50 years old is 52.6％ and 47.3％ was comparative higher rate also age group 30 is 35.1％ of low factor was indicated. Although evaluated an economic situation rate was higher level get more taken the practice of health develop exercise(higher level 60.0％ and low level is 32.9％). Although by higher level of educated were more taken pratice of their proper physical exercise(college graduated rate ; 52.2％ of most higher and high school graduted ; 39.7％ and then middle school graduated is 19.1％) unmarried taken exercise rate ; 48.4％ is significantly higher than married person rate ; 40.8％. Although objective of native area of exercise rate of Urban area cities ; 52.5％ are significantly higher farming and fishing native person rate ; 40.4％ shown is most low.

• The Journal of Korean Society for School & Community Health Education
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• v.1 no.1
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• pp.119-130
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• 2000

The purpose of this study was to serve as a basis for more effective sex education, by examining the influence of obscene media on elementary school student's sex consciousness. For attaining the purpose, the research questions were posed as follows: 1) What's general characteristics of elementary school students? 2) How much are elementary school students exposed to obscene media? 3) Is their sex consciousness different according to the degree of being exposed to obscene media and the appearance of secondary sex characteristic? The subject of study were the 400 male and female students who were in the sixth grade at elementary school in the city of Paju. The questionnaire survey was conducted to find out their general characteristics, sex consciousness and degree of being exposed to obscene media. The conclusions were as follows; 1) Basic Information 94% of the students investigated were living with their parents. The greatest number of their parents were in their fourties. Concerning the religion of their families, 47.5% belonged to Christianity or Catholicism. 47.3% got in touch with obscene media, which indicated that the harmful influence of that media was great. Their basic knowledge of pregnancy was very poor, as 27.2% weren't sure whether being pregnant could be caused only by shaking hands, hugging or kissing. 34.7% considered it a natural behavior to contact the other sex. Regarding their practice of sexual behavior, they'd have an experience of hugging or kissing. 2) Group Comparison The female students underwent the appearance of secondary sex characteristic faster than the male students. As a result of examining if their degree of being exposed to obscene media was affected by the presence or absence of secondary sex characteristic, no statistically significant difference existed in all the groups: the entire group, male student group and female student group. There appeared, however, statistically significant differences between male and female students, as the number of male student who hadn't yet been exposed to obscene media was less than that of female student who hadn't. And the number of male student who had been much exposed to obscene media was more than that of female student who had. 3) Sex Knowledge, Sex Attitude and Sex Practice The extent of making contact with obscene media didn't make statistically significant difference to the sex knowledge of all the groups. But more extent of getting in touch with obscene media led to more sex attitude and sex practice in the entire group. However, as a result of analyzing these things by the presence or absence of secondary sex characteristic, it's found in general that the group that had secondary sex characteristic possessed statistically better sex knowledge than the other group that hadn't. For the male students, there appeared little disparities in three subareas of sex knowledge, sex attitude and sex practice. For the female students, however, the group that had secondary sex characteristic owned better sex knowledge than the other group that hadn't, and the former group looked upon sex attitude as more natural.

• Journal of Families and Better Life
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• v.7 no.1
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• pp.97-118
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• 1989

The purpose of this study is to clarify the definition of middle age, to compare the different perspectives about mid-life crisis, and to identify the variables that cause the mid-life crisis of men and women.. For this purpose reviewing literatures and emprical research were conducted. For the emprical research, Mid-life Crisis Scale, Mid-life Indentity Scale, Family Relation Scale. Health Scale and Religious Scale were developed. The Sample was selected form the men and women living in Seoul, whose age is from 40 to 59 , and whose last child is older than 13 years of age. Among 820 respondents 218 men and 442 women were finally selected as datum sources. The data were analyzed by the statistical method such as the factor analysis frequency distribution, percentile, ANOVA, Pearson's correlation and regression analysis. The main results were as follows; 1) Men and women experience mid-life crisis some extent. The mid-life crisis score for men is 33.60 and 35.0 for women. This implies women reveal significantly higher crisis than men. As for women's mid-life crisis. self-awaring age, education, income, husband's occupation, employment status of wife and occupational status of wife have a significant influence Expecially employment status of wife seemed to interact with sex, husband's occupation and educational level of wife. however status of child, family pattern, son's existence are not as important an influence on mid-life crisis. 3) Among the psychological variables, work identity and physical identity have the strong influence on the mid-life crisis of men and women, It implies that mid-life crisis si lower when one has higher work identity and physical identity. 4) Mid -life crisis of men and women is influenced significantly according to family relation variables and health variables. It reveals that the better one's family relations and health sate, the lower one's mid-life crisis is. However menopause and the years after menopause do not influence on the mid-life crisis of women. 5) Mid-life crisis of women differs significantly according to the kind of religion and religious activity. That is mid-life crisis of women is lower when she believes in Protestantism and Catholicism and participate in more religious activity. Mid-life crisis of men is not significantly influenced by religious variables. After all among the five categories of variables that related to mid-life crisis, psychological variables-especially work identity and physical identity are observed to have the strongest degree of significance.

• The Journal of Korean Medicine
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• v.17 no.2 s.32
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• pp.318-330
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• 1996

We had been investigated the effect of ear acupuncture in alcoholics, but in Kang won do province never we have been investigated. so then in Sangji university oriental hospital from Mar. 1. 1995 to Feb. 28. 1996. we clinically analized 102 alcoholics treated The results were summarized as follow: 1. In Age distribution, 40s were the top as 28.4% and next 30s, 50s, 60s 70s, below 3Os. In Sex distribution, these were 92 person in male, 10 person in female. 2. Marrige Status revealed in descending order ; married, single, divorced Sibling order distribution in descending order; eldest son, middle son, youngest son, only son 3. Distribution of education in descending order ; high school, middle school, primary school, collage and graduate school, illiterate 4. Distribution of occupation in descending order; farmer, labor, merchent, salaried and inoccupation, service 5. Distribution of religion in descending order ; none, buddism, protestantism, catholicism 6. Distribution of family history of alcoholism; yes(24.5%), no(69.6%) 7. Distribution of onset of drinking in descending order ; 20s, below 20s, 30s and 40s, 50s 8. Distribution of duration of drinking in descending order ; 20-29 years, 10-19 and below years, 40-49 years, 30-39 years 9. Distribution of the reason of drinking in descending order ; habbit, business and reduce of stress, no reason, syndrome of stop drinking 10. Distribution of frequency of drinking in descending order ; daily, four or five times a week, irregularly, once a week, two or three times a week 11. Distribution of amount of drinking in descending order ; two bottles, one bottle, three bottles, half, bottle above four bottles 12. Distribution of Chief Complaint of Alcohol in descending order ; no appetite and anorexia, diarrhrea insomnia, fatigue, vomitting, tremor, drinking water, hallucination, abdominal pain, constipation 13. Distribution of total MAST score in descending order ; 26-48 score, 13-18 score, 19-25 score, 8-12 score, 0-7 score 14. In the treatment effects according to MAST score, these were complete stop drinking 18.0%, improved 53.0%, unchanged 29.0%. 15. Distribution of liver function test and treatment effects in descending order ; ALAT, ASAT, GGTP, Trigliceride, Alk-phosphatase and Total bilirubin The treatment effects in ear acupuncture were 70.5% effective ones ; stop drinking 17.6%, improved 52.9%. 17. These were headache, nausea, vomitting sense, weakness in revealing symtoms after treatment, but no severe side effect. 18. Distribution of the times of onset in the change of taste in descending order; 3-5 times, below 2 times and above 6 times.

• Sijohaknonchong
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• v.24
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• pp.199-221
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• 2006

Daseuk Yeungmo Ryu, the author of the most Sijo poems in the history of Korean Literature, and his Sijo poems were once introduced by me. which is a small part of his world of Sijo, though. The goal of this study is, as its succeeding research, to reveal the features of Daseuk's Sijo poems and their significance in detail. There have been not a few poems which accepted religious contents in the history of Korean literature. Especially, Gesong In the Buddhist Zen is a typical example of the encounter between literature and religion. What is more. Buddhism was in alliance with Hyang-go in the Silla dynasty and with Gasa in the Chosun dynasty. Gasa was effectively used in accepting Buddhism as well as Taoism and Catholicism. Sijo has seemed to be farther from religion than Gasa has. However, Daseuk, a renowned religious thinker in the 21st century. expressed his religious ideas in Sijo, which has not been found in the history of Sijo before. Considering Hangeul as a special tool of expression, Daseuk delivered his condensed ideas in poetic dictions in a unique way. Each word in his Sijo poems implies his religious ideas, which are marked in a special transcription. It makes his Sijo difficult to understand. Yeungmo Ryu's Sijo poems should not be left unnoticed just because they are hard to understand but should have follow-up researches so that Daseuk's Sijo, which is the most in number and the most unique in its style, have to be embraced in Korean literature.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.115-153
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• 2022

Korea has rapidly become an aging society, and this phenomenon is found not only in common population but also in many religious circles. In this context, interest in the welfare of retired clergy members is increasing, and some religious organizations are trying to devise and perform rules and/or policies that ensure a secure post-retirement life for their clergy. However, the welfare benefits differ from one religion to another according to the characteristics of the given religion's organizational structure. For instance, denominations with a centralized hierarchy such as Catholicism or Won Buddhism implement a relatively stable welfare system for their elderly clergy members whereas autonomous denominations like many Buddhist or Christian orders are often found to have somewhat insecure welfare systems. Clergy welfare in Daesoon Jinrihoe, one of the representative new religions in Korea, is emerging as an important issue as Daesoon Jinrihoe is also affected by the problems of Korea's aging society. However, since the order has a mixed system of a centralized hierarchy and autonomous local branches, the welfare for their elderly clergy lacks clear lines of accountability. Consequently, there have been talks to devise a proper welfare system; however, these talks have come to a standstill. In this regard, this study aims to look into and analyze how various structures and welfare systems within Korean religious organizations impact elderly clergy. Lastly, this research will provide suggestions on practical alternatives for Daesoon Jinrihoe which could resolve the problems within their welfare system that negatively impact elderly clergy members at present.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.1 no.2
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• pp.41-59
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• 2022

Caodaism is a new religion from Vietnam which began in late 1925 and spread rapidly across the French colony of Indochina. With a broad syncretic aim, the new faith sought to revivify Vietnamese religious traditions whilst also incorporating religious, literary, and spiritist influences from France. Like Catholicism, Caodaism kept a strong focus on its monotheistic nature and today Caodaists are eager to label their religion a monotheism. It will be argued here, however, that the syncretic nature of this new faith complicates this claim to a significant degree. To make this argument, we will consider here the nature of God in Caodaism through two central texts from two important stages in the life of the religion. The first is the canonized Compilation of Divine Messages which collects a range of spirit messages from God and some other divine voices. These were received in the early years of the faith. The second is a collection of sermons from 1948/9 that takes Caodaist believers on a tour of heaven, and which is entitled The Divine Path to Eternal Life. It will be shown that in the first text, God speaks in the mode of a fully omnipotent and omniscient supreme being. In the second text, however, we are given a view of paradise that is much more akin to the court of a Jade Emperor within an East Asian milieu. In these realms, the personalities of other beings and redemptive mechanisms claim much of our attention, and seem to be a competing center of power to that of God. Furthermore, God's consort, the Divine Mother, takes on a range of sacred creative prerogatives that do something similar. Additionally, cadres of celestial administrators; buddhas, immortals, and saints help with the operation of a cosmos which spins on with guidance from its own laws. These laws form sacred mechanisms, such as cycles of reincarnation and judgement. These operate not in the purview of God, but as part of the very nature of the cosmos itself. In this context, the dualistic, polytheistic, and even automatic nature of Caodaism's cosmos will be considered in terms of the way in which they complicate this religion's monotheistic claims. To conclude, this article seeks to demonstrate the precise relevance of the term 'monotheism' for this religion.

• Journal of the Daesoon Academy of Sciences
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• v.45
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• pp.103-151
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• 2023

This study aims to examine the International Development Cooperations (IDCs) of Daesoon Jinrihoe and discuss the future prospects of these programs in terms of Daesoon Thought. The international community calls for the active participation of various donors, and this is not limited to only traditional donors such as governments, public institutions, and multilateral organizations. In this regard, the role of Faith-Based Organizations (FBOs) and Non-Governmental Organizations (NGOs) for religious communities is recognized as important. Daesoon Jinrihoe has systematized its IDCs by expanding its overseas services to implement the three major works with the official establishment of the Daejin International Volunteers Association (DIVA) in 2013. In addition to these activities, Daesoon Jinrihoe was selected by Korea International Cooperation Agency (KOICA) in 2022. As a new religion, Daesoon Jinrihoe does not provide as much support via FBOs when compared to other traditional religions (Christianity, Buddhism, Catholicism, etc.), but it is able to conduct strategic IDCs by utilizing its expertise and capabilities (education, healthcare, etc.). In fact, the nature and content of the projects carried out by these FBOs and Daesoon Jinrihoe are similar, and the results have been remarkable considering that these programs are still in their infancy. Above all, Daesoon Jinrihoe's foreign aid is more meaningful because it does not have a religious purpose such as missionary work, and it is funded by donations from believers. In carrying out IDCs, it is necessary to promote the professionalism of IDCs based on the strategic linkage of the three major works (charity aid, social welfare, and education). It is also necessary to recognize the value and spirit of IDCs for peace and coexistence based on mutual beneficence.