미술 창의성 연구를 위한 생애사 방법론 고찰

김형숙,문지원 한국조형교육학회 2012 造形敎育 Vol.0 No.44

This paper examines the meaning of life-history research, which has become a significant method in the educational field, and its implications as a method in art education. A life-history is a history of one's experiences and is categorized as a personal document: autobiography, biography, diary, letter and so on, for it reveals one's perspective, circumstances, and perspective. On the other hand, life-history research is differentiated from the life-history itself by the reinterpretation and reorganization of a researcher based on the personal documents. In addition, life-history research simultaneously deals with the subjective aspect of one's life experience and the objective aspect of the society through the person's life. Therefore, a life-history is a method utilized not only to study one's life, but to analyze society based on one's point of view. First, this study investigates the development of the concept of creativity, and diverse research methodologies of creativity. Second, this study examines the relation between creativity and life-history research. Third, the previous study of life-history research and its research methods and processes are discussed in order to study the process of creativity development. Fourth, this study investigates the creativity system model by Mihaly Csikszentmihalyi, focusing on the importance of cultural context, social context, and the individual in the creative process. Finally, this study maintains that life-history research allows a reinterpretation of social phenomena through the shift in perspective from that of the subject to that of the researcher. The life-history research method can be a new research method in art education, and the results of life-history research can suggest a new counterplan for other art education researches.

자아실현의 관점에서 본 친생명교육

박종대(Pak, Chong-tai) 서강대학교 생명문화연구소 2011 생명연구 Vol.19 No.-

이 논문은 대학생의 생명을 위한 교육을 자아실현의 관점과 연결하여 이론적으로 논구하고 그 실천적인 방법을 제안하 려는 데에 목적을 둔다. 나는 우선 삶의 목적, 자아실현, 행복개념 등의 상호관련성을 살펴보려고 한다. 다음으로 전통적 및 현대적 덕목들이 자아실현을 위해 활용될 수 있는 구체적인 방법으로서 ‘긍정 심리학’과 ‘행복 심리학’의 응용가능성을 제시한다. ‘생명개념‘에 관한 정의나 이해방식은 참으로 다양하다. 그러므로 학제적 연구를 통하여 통합적인 이해를 제공해야한다. ’생명현상‘은 생물학을 비롯한 자연과학과 의학 등의 탐구대상이고 ’생명의 본질‘은 철학적 이론과 기타 인문과학의 연구대상이다. 물론 여러 고등 종교에서도 각기 경전과 교리에 토대를 두고 생명의 본질에 대한 질문에 해답을 제공한다. 오늘날 생명의 의의와 존엄성을 드높이려는 교육과 운동에서 내걸고 있는 ’생명의 문화’는 ‘죽음의 문화’의 반대개념이다. 죽음의 문화는 모든 생명을 경시하는 의식과 풍조에서 싹트고 이기주의, 쾌락주의, 물질주의가 그 온상이다. 현대사회에서 만연된 죽음의 문화는 생명의 문화로 바뀌어야 한다. 그러기 위해서는 각자의 도덕적 자각과 제도의 개선을 통하여 생명문화의 건설에 박차를 가해야 할 것이다. 여기서 우리의 삶의 방식은 에리히 프롬이 말한 대로 ‘소유의 삶’이 아니라 ‘존재의 삶’이어야 할 것이다. 생명을 위한 교육은 교양교육의 범위에서 모든 대학생들에게 실시하는 것이 바람직하다. This study is designed to theoretically discuss pro‐life education for college students from the perspective of self‐realization and to propose practical measures. First examined will be the relationship among objectives of life, self‐realization and the concept of happiness. Based on the examination, possibilities of applying “positive psychology” and “psychology of happiness” will be demonstrated as concrete measures to utilize conventional and modern virtues in achieving self‐realization. Considering that different studies have reached different definitions of the “concept of life,” it is necessary to provide a comprehensive understanding of the concept through consilient research. The “phenomenon of life” is the subject on which natural science, including biology, and medicine fields have studied, and the “nature of life” has been that of philosophy and other humanities. Most advanced religions have also provided solutions to the question of the nature of life, based on their own scripture and theories. The “culture of life” that today's education and movements proclaim to promote the importance and dignity of life stands at the opposite side of the spectrum from the “culture of death,” which is born by the attitude of devaluing life, and raised by egoism, hedonism and materialism. It is time that the “life culture” should replace the “death culture” that is prevalent in the modern society. To this end, it is required to spur to nourish the culture of life by morally enlightening ourselves and improving social institutions. As Erich Fromm said, the way of our life shall be a “life to be”, not a “life to possess.” It is desirable to provide pro‐life education to all college students as a general education.

라이프코칭 연구동향 및 라이프코칭에 대한 탐색적 연구 -긍정심리기반 중․장년 대상 관점에서-

임연제,김유천 아시아상담코칭학회 2024 Asia Counseling and Coaching Review Vol.6 No.1

본 연구는 중장년 대상 라이프코칭 연구에 대하여 선행 논문을 토대로 지금까지의 연구 결과들을 탐색하고, 퇴직 전․후에 있는 중장년층을 대상으로 현재와 미래를 준비하여 가치 있는 삶의 방법을 제안하고자 하였다. 이를 위해 탐색조사 중 문헌조사 방법을 활용하여 라이프코칭에 대한 학술지 논문 및 학위논문 최종 8편을 선정하여 검토하였다. 본 연구에서는 다음과 같은 연구 문제를 논의하였다. 첫째, 라이프코칭 연구동향은 어떠한가? 둘째, 긍정심리기반 중장년 대상 라이프코칭은 무엇인가? 셋째, 긍정심리기반 중장년 대상 라이프코칭을 어떻게 적용할 것인가? 본 연구의 결과는 다음과 같다. 첫째, 2000년부터 2020년까지의 국내 라이프코칭 연구는 라이프코칭 개념, 라이프코칭 효과, 라이프코칭 프로그램 등 다양한 연구가 진행되었고, 탐색적 연구 방법으로 여성 주부가 주 연구대상이었다. 둘째, 제2의 인생을 설계하는 시기인 중장년층은 현실적 다양한 이슈들에 대해 긍정적으로 문제 해결 방법을 찾아 자아실현을 위한 라이프코칭의 역할을 강조하였다. 셋째, 지금까지 살아온 자기 삶에 대한 긍정적 인정을 바탕으로 감사하기를 생활화하며 강점을 활용하여 이루고 싶은 목표를 수립하고 실행하면서 자신이 원하는 삶을 살 수 있도록 방안을 제시하였다. 또한 자신의 존재 가치와 자아를 발견하게 됨으로써 행복을 위한 의식과 생활의 변화에 큰 효과를 주는 라이프코칭은 노년기를 준비하는 데 활용될 수 있음을 확인할 수 있었다. 본 연구는 라이프코칭에 대한 학문적 이해를 높이는데 기여하고자 하였고, 퇴직 전․후 시기에 있는 중장년층의 자신이 원하는 삶과 가치 있고 균형 있는 삶을 사는 데 필요한 라이프코칭의 연구 발전에 의미 있는 자료로 활용될 수 있다. The purpose of this study was to explore the research findings on life coaching for middle-aged and older adults based on the previous literature and to propose a valuable way of life for middle-aged and older adults in pre- and post-retirement. To this end, eight journal articles and theses on life coaching were selected and reviewed using the literature review method during the exploratory survey. The following research questions were discussed in this study. First, what are the trends in life coaching research? Second, what is positive psychology-based life coaching for middle-aged and older adults? Third. How to apply positive psychology-based life coaching to middle-aged and older adults? The results of this study are as follows. First, domestic life coaching research from 2000 to 2020 included a variety of studies on life coaching concepts, life coaching effects, and life coaching programs, with female housewives as the main research subjects using exploratory research methods. Second, middle-aged people, who are in the process of designing a second life, emphasised the role of life coaching for self-actualisation by finding positive problem-solving methods for various practical issues. Third, based on the positive acknowledgement of the life they have lived so far, they proposed ways to live the life they want by practicing gratitude and using their strengths to set and implement goals they want to achieve. In addition, it was found that life coaching can be used to prepare for old age, as it has a great effect on changing consciousness and life for happiness by discovering one's self-worth and self-discovery. This study aimed to contribute to the academic understanding of life coaching and can be used as a meaningful resource for the development of life coaching research to help middle-aged and older adults in the pre- and post-retirement periods live the life they want and the life they need to live a fulfilling and balanced life.

연명의료 보류・중단에 대한 환자 가족의 결정

김천수 원광대학교 법학연구소 2022 의생명과학과 법 Vol.28 No.-

In this paper, the legal system is discussed in which a patient's family decides to withhold or discontinue life-sustaining treatment on behalf of the patient. After many decades of discussion in Korea, the Korean Act on Hospice and Palliative Care and Decisions on Life–sustaining Treatment for Patients at the End of Life was enacted in order that patients might decide whether to receive life-sustaining treatment or withhold or discontinue it. However, the Act has many errors or flaws related to the Korean Civil Code. This Act permits the decision by the family decision to withhold or discontinue life-sustaining treatment for the patient that lead to the earlier arrival of his or her death. This permission does not suit the purpose of introducing a system that allows the life-sustaining treatment to be withheld or discontinued by the patient’s intent. Examples of issues that reveal these points are as follows. First of all, the error can be pointed out that the decision to withhold or discontinue life-sustaining treatment was recognized as an expression of intention or legal act, not a quasi-legal act. Accordingly, minors are improperly specialized in the decision to withhold or discontinue life-sustaining treatment. In addition, many problems are identified in relation to the legal representative who has the parental authority to decide on withholding or discontinuing life-sustaining treatment for minors. The above mentioned Act has flaws in legislation in the case of sole parental authority, the situation of conflict of interests, the case of acting parental authority on behalf of underage children over their children, the case of deprivation of parental authority, and the case of a parent with parental authority alone without the status of a legal representative. There is also a problem in the composition of provision related with each proxy decision for minor patients and general patients. The ambiguity of the reasons for restricting the right to decide makes it difficult to judge who the members of a group of decision makers. The fact that various requirements for exercising the right to decide must be supplemented by interpretation causes difficulty in implementing the decision to withhold or discontinue life-sustaining treatment in the medical field. Furthermore, the flaw in legislation that makes it impossible to withhold or discontinue life-sustaining treatment for patients without any family to decide shows the need to accept the theory of an abstract hypothetical intention to replace the present family decision system. Finally, the fundamental point to be mentioned is that we should remember that the design of the present system for the decision to withhold or discontinue life-sustaining treatment is to ensure that the patient's own conviction to choose the path of ‘natural death’ be properly respected. 환자 쪽에서 연명의료를 받을 것인지 여부를 결정하여 연명의료를 보류하거나 중단할 수 있는가에 대하여 오랜 세월 논의 끝에, 이를 허용하는 법률(호스피스・완화의료 및 임종과정에 있는 환자의 연명의료결정에 관한 법률)이 제정되었다. 그런데 이 법률은 민법과 관련하여 오류나 흠결을 많이 안고 있다. 더구나 근본적인 문제는 환자의 사망 시기를 보다 조기에 도래하게 하는 연명의료 보류・중단의 결정을 가족 결정에 맡길 수 있도록 한 것이다. 이는 연명의료 보류・중단의 허용이라는 제도 도입의 취지에 맞지 않는다. 이러한 문제점을 드러내는 쟁점들을 예시하면 다음과 같다. 연명의료 보류・중단의 결정을 준법률행위가 아니라 의사표시 내지 법률행위로 인식하였다는 점을 우선 지적할 수 있다. 그에 따라서 미성년자를 연명의료 보류・중단 결정의 규율에서 부적절하게 특별 취급하고 있다는 점이다. 그리고 미성년자에 대한 연명의료 보류・중단의 결정 권한을 법으로부터 부여받은 친권자인 법정대리인과 관련하여 많은 문제점들이 확인된다. 단독친권자인 경우, 이해상반의 상황, 미성년 자녀의 자녀에 대한 친권 대행의 경우, 친권 박탈 등의 경우, 법정대리인 지위 없는 친권자의 경우 등에 대한 규율의 흠결이 있다. 미성년 환자와 일반 환자에 관한 각 대행 결정의 구성에도 문제점이 있다. 결정권자 전원 합의에서 그 전원을 구성하는 사람을 확정함에 있어서 결정권 제한 사유의 규율이 모호한 점, 결정권 행사의 요건 다수를 해석으로 보충해야 하는 점 등은 의료현장에서 연명의료 보류・중단의 결정을 실행함에 어려움을 야기한다. 나아가서 결정할 가족이 전혀 없거나 연락이 안 되는 환자에 대한 연명의료 보류・중단이 불가능하다는 규율상 흠결은 가족 결정을 대신할 추상적 가상의사 이론으로 전환할 필요성을 보여준다. 마지막으로 언급할 근본적인 점은 연명의료 보류・중단의 결정에 관한 제도의 설계는 자연사(natural death)의 길을 선택하고자 하는 환자 본인의 소신이 제대로 존중되도록 하여야 한다는 점이다.

포스트 코로나(Post Corona) 시대의 생명 선교

김성준 21세기기독교사회문화아카데미 2020 신학과 사회 Vol.34 No.4

본 논문은 생명 죽임의 위기 상황 속에서 선교적 그리스도인과 교회를 통한 창조 질서의 회복과 치유, 생명 선교를 논의했다. 전 지구적 차원의 생태계 위기의 문제가 코로나 19의 상황을 초래했다. 이는 발전 이데올로기를 추구하는 인류가 하나님의 창조세계를 변형시키고 파괴하였다. 결국, 인간의 탐욕과 무절제함이 부른 참사이다. 이것은 하나님의 창조적 시각과 생명 사고의 전환을 요구한다. 생명 살림의 선교운동은 자연과 절제된 접촉을 하고, 기존의 생태계를 하나님이 창조하신 생명공동체로 활성화한다. 첫째, 생명 선교는 하나님이 부여하신 생명 인식과 사고의 전환이 총체적인 생명 이해에서 출발해야 한다. 둘째, 생명 선교는 하나님의 창조세계가 온전한 구원을 이루는 것이다. 셋째, 생명 선교는 하나님의 창조세계가 환희를 부르는 선교이다. 넷째, 생명 선교는 하나님의 창조세계와 사회적 윤리 사이에서 하나님의 선교에 참여한다. 생명 선교는 하나님의 창조에서 시작되었다. 우리는 하나님의 창조에서 시작된 생명 선교를 실천하는 선교사다. 생명을 전하는 선교사는 생명을 살리는 일이 일상이 되어야 한다. 만약 생명을 전하는 선교사가 죽임의 창조를 방조한다면 하나님이 맡겨주신 생명 일꾼의 사명인 선교사(청지기)직을 박탈당할 수도 있을 것이다. This paper discusses the restoration, healing and life mission of the creation order through missionary Christians and churches in the crisis of life killing. The global ecosystem crisis caused Corona 19 to take place, which transformed and destroyed God's creation world by mankind pursuing development ideology. After all, it is a disaster called by human greed and insolvency. This requires God's creative perspective and the transition of life thought. The missionary movement of life-saving makes restrained contact with nature and activates the existing ecosystem as the life community created by God. First, the life mission should start from the overall understanding of life, which is the transition of life awareness and thinking given by God. Second, the mission of life is to make the whole salvation of God's creation world. Third, life mission is a mission where God's creation world sings joy. Fourth, the mission of life participates in the mission of God between the creation world of God and social ethics. Life missions began with the creation of God. We are missionaries who practice life missions that started with the creation of God. If a missionary who delivers life aids the creation of death, he may be deprived of his missionary (the steward) job, the mission of the life worker that God has entrusted. Life missions began with the creation of God. We are missionaries who practice life missions that started with the creation of God. If a missionary who delivers life aids the creation of death, he may be deprived of his missionary (the steward) job, the mission of the life worker that God has entrusted.

A Lexical Semantic Approach to the Concept of Life in the Old Testament

( Dong Chan Lee ) 개혁주의생명신학회 2014 Life and Word Vol.9 No.-

The purpose of this paper is to research the concept of "life" in the old testament to contribute to the Reformed Life Theology that the Baekseok Community is pursuing. Lexical semantics is the methodology used in this study to identify and illuminate the concept of "life, yx.; " The semantic field was constructed using both paradigmatic and sytagmatic relations. From a paradigmatic relational perspective the concept of life was found to consist of the following semantic fields: xW; r, vpn, , rf``B,`` , and bl. From a syntagmatic relational perspective the concept of life was found to consist of the following semantic fields: Covenant, Blessing, the Word of God (Laws), Wisdom, etc. The results of the study from a paradigmatic relational viewpoint indicate the fact that human beings are whole personalities composed of knowledge, emotion, and volition which are all tainted by sinfulness. As such, human beings are agents of destruction both to themselves and to their surroundings and environment because of this sinfulness. The results of the research from a syntagmatic relational perspective reveal the fact that the central issues of the old testament, covenant, blessing, wisdom, the Word of God (Laws), all reveal, point to, and are intimately connected to the notion of "life." And the Word of God itself is central to these notions and the core contents that provide direction to "life." The results of this study support the direction of Reformed Life Theological developments and oppose the more contemporary approaches to life theologies that insist a development without a full recognition of the sinfulness of the human condition. Reformed Life Theology recognizes the fallen condition of man through sin and that it is only through the Word of God that we can have "life" so that those around us can be liberated from their mortal destinies and also have life. Such a life concept is the main subject of Old Testament narrative.

老子의 생명사상과 체육

하송박,김동규 한국체육철학회 2012 움직임의철학 : 한국체육철학회지 Vol.20 No.2

This study aimed to propose a new athletic goal of the education related to life according to Laozi’s life(生命) philosophy in order to establish the nature and concept of physical education. Based on Laozi's life philosophy, ‘Gui-sheng(貴生)’ and ‘Zhong-sheng(重生),’ which are related with the problems about ‘Shen(身)·Sheng(生)’are critical for the existence and development of life, rather than artificial(人爲) ‘Qiu-sheng(求生),’ ‘Yi-sheng(益生),’ ‘Hou-sheng(厚生),’ ‘Tan-sheng(貪生)’ and the related subjects about human life existence are discussed. In other words, Laozi emphasized that since human life is basically formed from the nature, the concept about ‘Wu-wei(無爲)’and ‘Zi-ran(自然)’are important for the respect and conservation of life. In this respect, from the perspective of Dao(道), physical education means ‘Sheng-cheng(生成)’, ‘Ti-dao(體道),’ which are the attempts to find the principles that control the harmony of life. Additionally, it also contains the concept of implementation of fundamental principles of life based on the nature through ‘Wu-wei(無爲)’ in order to ‘Zi-sheng·Zi-hua(自生自化).’ There is an obvious relationship between life and physical education that is mediated through physical activity. Modern physical education pays more attention to the preciousness of life as well as the life education to conform to the development trend of the times. Therefore, this research proposed the following subjects regarding the practice of physical education based on the concepts of life existence, nature and harmony established from Laozi's life philosophy: First, to postulate natural life, second, to practise the process of ‘Zi-ran·Wu-wei(自然無爲)’ and finally, to endlessly inquiry and to learn Dao(道). 이 연구는 체육의 본질과 개념의 정립을 위하여 老子 생명사상의 탐색을 통해 생명과 관련된 교육을 체육의 새로운 목표로 제안하고자 하는데 목적이 있다. 老子의 생명사상은 생명의 존속과 발전에 대한 인위적인 求生, 益生, 厚生, 貪生에 반하여, 身⋅生의 문제를 바탕으로 ‘貴生’, ‘重生’과 관련한 인간생명의 존재를 논하고 있다. 즉 自然을 중심으로 형성된 인간생명의 본성을 고찰하고, 생명존중과 보존을 위해 ‘無爲’와 ‘자연’에 대한 사상을 강조하고 있는 것이다. 그러한 면에서 체육이 道로써 생명의 조화원칙을 主宰하는 특징을 찾아보려는 시도는 ‘生成’, ‘體道’, 그리고 만물이 自生自化하도록 無爲하여 自然에 따른 생명의 근본원리를 구현하고자 하는데 의미가 있다. 신체활동을 매개로 하는 체육은 생명과의 관계가 자명하므로 현대체육에서 생명의 소중함과 생명교육을 강조하는 것은 시대적 조류에 부합하는 것이다. 이러한 관점에서 이 연구는 老子의 생명사상에 대한 정립을 통해 생명의 존재, 본성, 조화 등의 이념을 기반으로 첫째, 자연적 생명체의 전제, 둘째, 自然無爲적 과정의 실천, 셋째, 生生不息적인 탐구과정과 道의 습득을 위한 과정 등을 체육의 실천과제로서 제안하였다.

기본권으로서의 생명권

김수갑(Kim, Su Kab) 충북대학교 법학연구소 2010 과학기술과 법 Vol.1 No.1

Life of a human is regarded as the basic source of human value and root of dignified worth. The Existence of human is worthy under the condition that he is alive. Life of a human is most important value and the right to life is primordial right in human right system. It is important that we support theoretically and organize the right to life to have normative power in terms of legal order system. Especially, our task is very important at the time of new awareness and understanding of life due to the advancement of science and technology. This study discusses legal problems that arise with respect to Right to Life. Although the right to life is not the absolute right and limited by certain law conditions basically, I think that we need to restrict them only in case there is the conflict between life and life rather than possibility of restriction via measure with other law. Such a basic principle should be applied to the resolution of key issues connected with individual restriction of right to life. In the long term, in order to investigate an discuss the key issues such as the stipulation of right to life in constitutional law, abolishment of death penalty, legislation of dignity death act, organ transplantation, human embryo cloning, a special committee of experts needs to be organized.

Life, Ecology, and Theo-tao: Towards a Life Theology of Theanthropocosmic Tao

김흡영 한국민중신학회 2009 Madang: Journal of Contextual Theology Vol.0 No.11

Rampant ecological crisis is threatening the whole life system on the globe. The signs of the times indeed ask us to construct a theology of life in a new key. To meet this request, this paper proposes three theological paradigm changes; (1) a the-anthropo-cosmic vision, (2) a theotao with the Tao as a new alternative root-metaphor, and (3) a pneumato-socio-cosmic biography of the exploited life as a major theme for the theology of life. In the last 500 years, Western Christian theologies have lost the concern for the created world by the influences of the Protestant overemphasis on personal salvation and anthropocentric mentality of the Enlightenment (“a turn to the subject”). Western theologians have been trying to correct this mistake by “a turn to the earth” and to formulate earth- or cosmo-centric ecotheologies. However, this simple shift of the center of the fundamental vision from humanity to the earth is an insufficient solution for complex ecological problems. For this is not only a continuation of Greek dualism and either-or thinking, recognized as a primary metaphysical reason to bring this ecological disaster, but also betrays a reductionism and essentialism, recognized as another reason for the crisis. The reality of the universe is rather dynamic and relational, consisting of the Triads of Heaven, Earth, and Humanity, closer to the traditional East Asian cosmology. Hence, I argue for a major theological paradigm change toward a theanthropocosmic vision that believes that God, humanity, and cosmos are mutually interrelated but irreducible three axes of the universe. The logos that has flourished and dominated as the root-metaphor for Western Christian theology for almost two millennia now has reached its limit, as postmodernism vehemently criticizes. As feminist theologies have proved, the logos theology is problematic and defective for ecotheology (eg., the ontology of the hierarchy of being). I argue both for the adoption of the Tao, a cardinal East Asian metaphor, an alternative root-metaphor for Christian theology and for a construction of ‘theo-tao’ (God as the Tao), a new paradigm of theology of life that embraces and explicates properly the theanthropocosmic vision. Finally, I argue that a pneumato-socio-cosmic biography of the exploited life should be a major theme for the theology of life. In this serious ecological crisis, a theology of life needs to be based on a strong Christian spirituality to enable it to resist against human selfish mischief in the merciless process of genocide, biocide, and ecocide. It should give a preferential option to the exploited life that includes not only minjung and women but also the wounded ecosystem and endangered life species. It needs to hear and tell pneumatosociocosmic biographies of the exploited life, the ecological stories of suffering, oppression, and exploitation. These narratives should be a good point of departure for a theology of life to explore wisdom with the Christian spirituality of hope and resurrection to execute a socio-cosmic transformative praxis for healing the wounded mother earth.

생활무용 참가자의 라이프스타일과 여가유능감 및 삶의 질의 관계

곽선행(Seon Hang Kwak) 한국사회체육학회 2010 한국사회체육학회지 Vol.0 No.42

This study sampled 586 subjects using stratified cluster-sampling method with participants in life dance in order to examine the relationship between life style, leisure competence and satisfaction with quality of life by participants in life dance. It used questionnaire for research and participants were asked to answer questionnaire with self-administration method and the following conclusions were obtained through one-way ANOVA, multiple regression analysis and path analysis. First, there was difference in satisfaction with quality of life depending on the personal characteristics of participants in life dance except for sex. The satisfaction with quality of life by age showed higher satisfaction in elder group compared to younger group. The satisfaction with quality of life depending on the monthly income of family showed higher satisfaction with quality of life in the group with higher monthly income compared to the group with lower monthly income. The satisfaction with quality of life depending on the level of education showed higher satisfaction with quality of life in the group with higher level of education compared to that with lower level of education. Second, life style affected the leisure competence. Third, leisure competence had a partial influence on the satisfaction with quality of life. Fourth, life style had a partial influence on the satisfaction with quality of life. Fifth, there was causality between lifestyle, leisure competence and the satisfaction with quality of life.