• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• Journal of Korean Academy of Nursing
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• v.30 no.6
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• pp.1411-1426
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• 2000

A nursing activity classification for hospitalized patients was performed based on an article review regarding nursing definition and nursing activity classification system. The study was conducted as follows: 1) Taxonomy was developed by the research team through the Delphi process and review article. The taxonomy consists of four nursing processes, (assessment, diagnosis, intervention and evaluation) and twelve nursing activity domains space (resperation, nutrition, elimination, exercise/alignment maintenance, comfort, hygiene, safety, spiritual support, counseling/ education, medication, communication, patient and information management). 2) First, nursing activities of the intervention process were listed and then classified by the nursing process of assessment, diagnosis, intervention and evaluation. The list consists of twelve nursing activity domains and 136 nursing activities. 3) A pilot study was conducted in two hospitals to verify validity and appropriateness of nursing activities. 4) The content validity index, which was calculated by 6 clinical practice experts, was 0.95. Also, a nursing activity classification system should also be developed in the department of community nursing and home health care nursing.

• Journal of Fashion Business
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• v.7 no.3
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• pp.1-13
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• 2003

As a ritual that deals with the issues of human life and death, and that embodies complicated cultural implications, funerals have been an important material to refer to in considering the spiritual life as well as the social aspects of contemporary people. The present study on the 19th-century Western funerals is significant in that current funerals have been formed and changed from the ancient practice in a long historical background. The funeral patterns in 1890 to 1910, the period when reformatory movements started to appear in the custom concerning death, have been changed and fixed to be the current funeral custom. The range of the present study is limited to the characteristics of enbalmment, funeral processions and ceremonies, as well as the costumes for the mourning period. The research method employed in the study is the review of literature concerning death and funeral rituals, previous studies, domestic and international technical literature, and photographs or paintings.

• Journal of the Korean Home Economics Association
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• v.46 no.1
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• pp.15-24
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• 2008

Although the relationship between physical health problems and life satisfaction is well documented, less is known about the role of coping strategies, in particular strategies for coping via religious or spiritual means. To investigate the relationships among these factors, data collected with questionnaires completed by 326 adult alcoholics at a rehabilitation agency. Significant Physical Health Problem $\times$ Religious Coping buffer interactions were found in the relationship between physical health problem and life satisfaction. Moderated regression analysis showed that religious coping reduced the impact of physical health problem on life satisfaction. Implications for practice are discussed.

• International Journal of Advanced Culture Technology
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• v.11 no.1
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• pp.198-203
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• 2023

Art grows with the development of human civilization. Many art forms exist to connect the past and the future. Oil painting, a form of western painting, has flourished in China since its entry into China. In the continuous exploration of artistic language, Chinese artists have formed art forms with Chinese characteristics, permeated Chinese painting ideas and techniques, and formed specialized painting language. Through the oil painting works, the Chinese oriental aesthetic, national spirit, local customs and other times of humanistic features. As one of the many practitioners of oil painting in China, the author starts from the ego and continuously explores and studies in the practice of art. This paper mainly discusses the embodiment of Chinese oil painting modernity in the oriental art context and analyzes the spiritual temperament and painting materials, so as to expand the creative thinking of Chinese oil painting modernity in the oriental art context.

• SUVANNABHUMI
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• v.2 no.2
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• pp.69-82
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• 2010

이 글은 미얀마의 고대 도시에서 축조된 방어장벽의 건축물에 나타나는 신앙문화에 관한 연구이며, 여러 고대 도시, 특히 쀼족(Pyu)의 도시였던 베잇따노(Beikthano), 하링(Halin), 떠예킷떠야(Thayehkittaya, Srikshetra) 등지에서 발굴된 유물, 유적을 분석하였다. 이와 함께, 미얀마의 고대 도시에 형성된 전통적 신앙세계를 해명하는데 중점을 두고자 한다. 미얀마에서는 성문, 성벽, 요새, 또는 파고다를 건축할 때에 신앙적 요소가 반드시 개입되었다. 건축물의 축조 토지의 선택에 있어서나 건축물 용도에 따른 재앙의 예방의 목적을 구현하기 위하여 신앙체계가 적용되었다. 특히, 방어 장벽(예를 들어, 성벽, 성문 등)에서 나타나는 불교경전이나 쇠못이 박힌 철판 및 각종 힌두신과 낫(정령)의 조상(彫像)은 그러한 신앙적 차원에서 도입되었던 것이다. 결론적으로 미얀마의 고대 도시에 있어서 방어 장벽의 구조물에서도 전통신앙과 힌두교 및 불교가 혼합된 신앙체계가 엿보이며, 나아가 쀼 왕국에 형성된 여러 고대 도시에서 서로 유사한 물질문화와 신앙체계가 널리 존재하고 있음이 밝혀졌다.

• Journal of Korean Philosophical Society
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• v.142
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• pp.241-263
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• 2017

The purpose of this paper is to investigate Toegye's simhak in relation to spiritualism. In general, we call Chu Hsi's learning "lihak" (the learning of principle) while Wang Yangming's learning is described as "simhak" (the learning of mind). However, we sometimes call Toegye's learning "simhak" in spite of his respect for Chu Hsi's philosophy of li. Toegye's simhak is different from Wang Yangming's. Nonetheless, Toegye too, highlighted the existential meaning of truth. Toegye regarded simgyung (the book of mind) as one of the most important classics for self-cultivation. As is well known, Toegye's main concern was concentration on mind and heart cultivation. Toegye understood li as a spiritual being, which can actualize itself. The goal of simhak is to become a sage. For a sage, there is no contradiction between moral norm and human desire. To become a sage, Toegye developed the theory and practice of mind cultivation. Toegye's simhak has some common characteristics with Louis Lavelle's philosophy of spiritualism. Both Toegye and Louis Lavelle lay great emphasis on self reflection and spiritual life. In particular, Toegye developed the concrete method of mind cultivation. In the 21st century, human beings are confronted with spiritual crisis in many aspects. Toegye's simhak can be advanced as useful wisdom to keep one's mind in a peaceful and harmonious state.

• 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 East-West Nursing Research
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• v.2 no.1
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• (The)Korea Educational Review
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• v.24 no.4
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• pp.287-311
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• 2018

This research identifies an educational ideal, purpose of goal intrinsic to Hindu ashrama and provide a concrete list of appropriate educational contents and methods in accordance with them. The ideal is moksa a pursuit of spiritual liberation. The goal is to be consciously aware of and practice the Dharma at each of the four stages of life, as preserved in ashrama, by completing the educational contents and methods in each stage. In the fist stage, the student stage, the goal is to learn social laws, recognize his vocation and responsibilities through studying Veda, and engage in apprenticeship with the teacher. In the second stage, the householder stage, the goal is to get married, take care of his family, and produce the kinds of service the society requires of him. In order to do so, he is expected to learn in his ordinary life the manners for family members and the ways of ancestral rituals. In the third stage, the self-disciplined stage, the goal is to retire from social responsibilities, behave in accordance with norms and rules, and set oneself free from material desire. In order to do so, he is expected to complete the eight stage of yoga and practice asceticism. In the four stage, the nirvana stage, the goal is to completely free from obsession and reaches the spiritual liberation. In order to do so, one is expected to participate in meditation and pilgrimage to the Holy Land until he reaches the final point.