• 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.

• 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.76
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• pp.27-49
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• 2023

Purpose of study: The purpose of this paper is to gain insight into the alternative possibility of Christian children's education overcoming the current church school paradigm namely schooling system by examining the characteristics and the direction of children's spiritual education. Research content and method: This paper is a review of the characteristics of children's spiritual education and ways to embody those characteristics. Therefore, it consists of two parts: the characteristics of children's spiritual education and the search for ways to embody those characteristics. First, children's spiritual education is a "formative" model that aims to form children's spirituality based on children's spirituality research that views children as 'spiritual beings.' This model specifically has three core orientations: 'experience', 'meeting God', and 'immersion'. In other words, children's spiritual education pursues 'experience rather than knowledge', pursues the experience of meeting God in the second person rather than teaching third-person knowledge about God, and values the spiritual moment of immersion more than anything else. Second, it searches for specific ways and methods through which those three core goals could be implemented, and found that they were 'sense,' 'liturgy,' and 'story.' The sense becomes a path that evokes experience, the liturgy becomes a place for 'meeting God,' and 'story' becomes a key path to 'immersion.' And when the three are organically combined with each other, the goals pursued by children's spiritual education can be holistically converged. Conclusions and Suggestions: Through these considerations, it found that the core values and direction of education are consistently maintained in children's spiritual education, from children's understanding to education methods. It also figured out that the direction should be shared not only by children's spiritual education but also by all who pursue holistic faith education: 'what to experience' rather than 'what to teach', 'liturgy' rather than 'teaching', 'story' rather than 'explanation', and 'sensory' experiences rather than 'abstract' knowledge.

• 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.

• Korea journal of population studies
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• v.34 no.2
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• pp.163-190
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• 2011

This study assessed the manner in which social activities, religious experiences, and spiritual practices related to depression and life satisfaction among 217 Korean elderly individuals, aged 65 to 80. The Social Activities Scale and Brief Multidimensional Measure of Religiosity/Spirituality were employed to assess social activities and six domains of religiosity/spirituality: daily spiritual experiences, values, forgiveness, private religious practice, religious/spiritual coping, and religious support. In addition, depression was assessed with the Geriatric Depression Scale, and life satisfaction with the Satisfaction with Life Scale. After controlling for demographic variables, lower depression scores were predicted by higher levels of religious and spiritual coping, social activities, higher income, and ower daily spiritual experiences. In addition, identifying as female, advanced old age, and lower social activities predicted lower life satisfaction in this study. The implications of this study's findings on social work practice are also discussed, along with some future research directions.

• SUVANNABHUMI
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• v.8 no.2
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• pp.113-129
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• 2016

Brunei Darussalam is a Malay Islamic Monarchy practicing and upholding traditional heritage. Brunei Darussalam is rich with tangible and intangible cultural heritage shaped by its way of life. One of the traditions maintained and preserved in the country is traditional textile weaving. The tradition covers both consumption and production. In the context of consumption, traditional textiles have multiple roles and symbolic meanings. In the context of production, the tradition showcases great skills and the distinctive cultural, social, intellectual, spiritual, and emotional values of the people of Brunei. This paper will explicate the distinctive values and characteristics of Brunei people from the practices of textile weaving.

• 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.

• Korean Institute of Interior Design Journal
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• v.18 no.4
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• pp.88-96
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• 2009

Contemporary hotels adopt distinctive designs in order to symbolize themes of various spaces they consist of. This phenomenon shows that the importance of spiritual values reflected through themes of spaces is emphasized as much as those of basic functions and structures of hotels. Above all, a variety of expression methods pervading throughout spaces of guest rooms consist of thematic spaces, visualization of emotions, as well as mixture of artistic genres, ones that are originated from unconsciousness of symbolic theory of C.G. Jung and widely perceived as variations of archetype. Meanings of symbolic expressions derived from the analysis of various hotels can be defined by attributes of local cultures as well as propensities of mythicism, which feature local pride enlightened by natural environments, the spirit of the times, historical events and other transcendental and fantastic topics. These symbolic expressions are metaphysical forms that are made unconsciously and such symbols are far beyond mere historical and cultural signs which require us profound and mature methods to approach. It is pleasing to know that we are living in the modern society in which progresses are being made to better understand minds and metal states of human beings. Given such a circumstantial advantage, researches on meanings of symbolic expressions should not be limited to only those of hotel designs, but also those of religious architectures and museums in which spiritual values are emphasized throughout designs of the spaces they consist of.

• Journal of architectural history
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• v.6 no.1 s.11
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• pp.67-79
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• 1997

Architecture is a shelter for society whose social pattern requires a specific form to accord with its material and spiritual needs. Providing a truly acceptable architecture requires our deeper understanding of cultural tradition - mythic values - not only because myth is an interpreted and configured form of 'thing' through man's second nature, such as his subjective and objective consciousness -'self-revelation of the absolute'- but also because, in the world of mythical imagination, a fragment of substantial reality -'thing'- becomes an equivalent mode to the signification, and emerges as 'its independent spiritual form' and 'the characteristic force of the logos.' In this sense, myth of place and myth behind tectonic form are the most essential sources for comprehending people's relationship to the world of inner and conscious experience. The recent efforts of modern architects to achieve cultural continuity should begin with re-interpretation and configulation of the myths behind describable material culture, especially artistic imagination inspired by deeper understanding of the myth of place. Myth provide artists with a creative inspiration, as they did in the past.

• Proceedings of the Korean Institute of Interior Design Conference
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• 2003.05a
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• pp.160-165
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• 2003

Art of today is expressed in various images incorporated in industrial development and visible in industrial parks, modern cities. Avant garde art and modernism brought abstract and conceptual art into conflict in the early 20th century and they absorbed elements of each other and grew into post modernism, which emerged in the 1960s and is still current. The avant garde challenged what was lofty and sometimes opposed modernism and sometimes fed it in cycles until post modernism was established. 'Trans avant garde', which, unlike modernism asserted individual expression, also appeared in the 1970s. Trans avant garde is spiritual art in which the artist's conversation with his soul returns. This study examines the readjustments the trans avant garde is making in its relationship with the dominant ethos of different values and offers the world art with important spiritual beauty. Trans avant garde art takes many forms, from thing to huge, which are manifested every where in architecture, interior design and everyday life.