지역 사회 자원 봉사 실태 연구-강원지역-

김성실,Kim, Sung-Sil 한국지역사회간호학회 2000 지역사회간호학회지 Vol.11 No.2

The purpose of this study was to investigate the activities of woman volunteers. The sample consisted of 626 woman volunteers working in 18 districts in Kangwon province. The questionnaires consists of three parts: The first part of the questionnaire addresses demographic information. The second part of the questionnaire asks the feelings of subjects concerning volunteer activities (15 items). The third part of the questionnaire was to explore their perspectives of volunteer activities. An SAS was used for frequency. F-test, and a Pearson Correlation. The results of this study were as follows: 1. Most of the subjects were in their 40's(37.7%) and 10.7% were under age 20. About two thirds(69.8%) were housewives, the Buddhists were the highest religious groups (34.9%). Most of the subjects(36.7%) worked at Red-Cross. 2. Most of the subjects(56.8%) have nuclear families. 3. The subjects worked most frequently was at the Social Welfare Center, followed by homes, and welfare centers. 4. The most frequently used direct service was conversation(38.2%) followed by assistance with the eating process. 5. About thirty-nine percent of the subjects had less than one year of experience, and the majority of subjects had volunteer service once per week. 6. There was a significant relationship among age, number of family, duration of volunteer service, and experience. Integrated service will be needed to connect home health nursing with welfare service.

한국 가정간호사업의 유형별 비교분석

김성실,Kim, Sung-Sil 한국지역사회간호학회 1998 지역사회간호학회지 Vol.9 No.1

This study was designed to examine Home Nursing Care in Hospital-based and Community-based programs. This study investigates actual conditions of nursing needs and demands of clients and their family and the state of home nursing services. We hope that this study will improve upon the current home nursing care system. In Korea Home-Nursing Care programs are still developing and only now becoming a part of the health care delivery system. The data was collected by a questionaire the clients developed and modified through literature review by this writer and through 10 nurses who are members of 4 hospital and 3 community- based agencies. In this study 173 clients were selected. The study lasted from Oct. 1997 to March of 1998. The results show that the average age was 64.3, years older than most women clients (63.0%), the average age of a caregiver was 50.9 years old and most were female(77%). Two types of agency clients with a significant difference between social conditions [25.7%] used some form of insurance; 54.3% had the spouse pay expenses; pay 58.5% son and daughters of Hospital-based agencies: patients of social workers were 24.0%, the highest in the community agency. The condition of patients was 63.2% of the foley and nelaton catheter insertion at hospital based agencies. The range of nursing services offered is one of the highest among the 34 kinds of servies including nasogastric tube management basic nursing, ROM exercise, bladder irrigation, wound and sore dressing. For an effective care service factors that disturb each program such as a non-cooperatative family as well as patients themselves need to be lessened. Further more, the following must be emphasized, supportive counsel 27.0%, steady care for patient, 13.3%maintain a sense of security(11.7%), dressing sores and nutrition(10.0%). Although there were a large number of home nursing care services in the community, policy changes have gathered momentum. Fortunately, the scope and level at legal support will be increased in the future. The program should intergrate and link the district or community together. A project to develop a community based home nursing system as soon as possible should be developed. In conclusion, home nursing care nurses training curriculum should be strengthened.

재가 복지 봉사 사업의 가정 간호 사업연계 필요 조사

김성실,Kim, Sung-Sil 한국지역사회간호학회 1996 지역사회간호학회지 Vol.7 No.2

This study was designed out to develop a home health care service for nurses working in community care services. This study investigates actual conditions at welfare institutions related to health needs the demands of clients, and the state of home health care services we hope that this study will improve upon the current service system. In Korea home health care services are still developing and only new becoming a part of the health care supply system. The data was collected by recording the client home nursing assessments modified to the situation of UTMB home health agency. In this study 107 clients were selected for home care who needed care for physical and mental deficits. The study lasted from March to November of 1995 at one of the welfare service institutions in Chunchon city. The results show that those who most frequently needed care services were over 50 years old with a health deficit of 80.3%, followed by sex as women who needed care at 59.8%. 50.5% of the clients had very little education. 99.1% of the clients live with their family, and a medical diagnostic analysis reveals that 73.9% of the 5 year period of illnesses were the following : 38.8% - muscular -skeleton system disorder, 24.4% - hypertension and stroke, 25.7% sole disease of arthritis. For behavioral conditions 43.3% of the patients were without care services, 56.6% of the patients were taking treatment that 73.5% of those were taking medication. The most main complaint of patients were 22.4% of pain in the extremities, next were 16.8% of a limitation of body activities, 15.0% was lumbo-sacralgia. According to the investigator who was a senior student nurse, the following suggestions were made: 32.7% for curative medical services, 29.9% for physical exercise, 19.6% for emotional support. Consultation nursing services consisted of 67.2% for physical therapy, 11.2% for the maintaining healing, 9.4% for counseling. The patients at home, required assistance most frequently for muscular-skeleton problems under the category of physical systems (33.3%). But, on the other hand, 49.5% of the patients required care givers at home, 28.2% had a knowledge deficit, 21.0% had malnutrition, 18.4% had bad impaired communication. The character of health problems were devided into chronic disease(67.0%), accidents(I3.1%), and general disease(15.9%). 86% of the disabled client had an impairment of the physical system. Eating (86.9%) , Toileting(77.6%), and personal care showed much the same of ADL condition, the level and range of achievement of mobility, the most frequently self performed was 81.3% only in a room size area, and 40.2% were completely dependent when going out. Although there were a large number of home care services in th community at these welfare institutions, many clients needed a variety of curative services. As policy changes have gathered momentum, responsibility for the development of a more suitable program was demanded by the clients from the community.

인공지능기반 콘텐츠 서비스의 분류 체계 연구

김성실(Sung sil Kim),반영환(Young hwan Pan) 대한인간공학회 2018 대한인간공학회 학술대회논문집 Vol.2018 No.11

파커 팔머의 진리공동체의 교육적 적용

김성실(Sung Sil Kim) 한국기독교교육정보학회 2013 기독교교육정보 Vol.37 No.-

본 논문은 과학주의와 세속주의 풍조 속에서 교사, 학생, 교과목 사이의 관계가 단절된 교육현장을 회복하기 위해 교육, 영성, 공동체를 접목시킨 파커 팔머의 진리공동체를 연구하였다. 이를 통해 교육에서 공동체-교사, 학생, 교과목간의 관계-를 회복하는 것을 연구의 목적으로 한다. 본 연구에서는 먼저 진리공동체의 토대가 되는 모순과 역설, 숨겨진 온전성, 그리고 영적공동체에 대하여 고찰하고 진리공동체가 무엇인가를 살펴본다. 진리공동체는 ‘가르침은 진리의 공동체가 실천되는 공간을 창조하는 것"이라는 이미지로부터 유래되었다. 이러한 이미지 속에 담겨진 진리공동체의 핵심은 "실재는 관계의 연결망이며, 교사와 학생은 그 속에서 공동체의식을 획득할 때 실재를 인식하게"되는 것이다. 이러한 전제에서 진리공동체의 목적과 목표, 지식론, 인식론 그리고 교수방법들에 대하여 구체적으로 논의한다. 그리고 결론으로 진리공동체가 우리나라 교육에 시사하는 점을 제시한다. 특별히 본 연구에서는 진리공동체를 학교 현장에만 적용되는 교육모델로 국한하지 않고 교육과 삶의 모델로 수용하여 인간 삶의 구체적 현장에서 참된 인격적 만남을 형성할 수 있도록 하는 공동체 모델로 제시한다. This paper aims to establish an explicitly methodological basis for the interactive connecting in Christian teaching and learning. The insights of this approach are explored in relation to the sacred listening and empathy for Christian lerner. This study starts with list of six components about the senses of the Christian educator"s imagination, and moves on to analyze characteristics of effective mentors. There follows a proposal for educational methods for connecting as a depth of mutual understanding and sharing. Two of the best ways to connect sacredly are examined. Both are active soul listening and empathic listening. The purpose of these listening methods is to connect with others on deeper levels. Finally, empathy for an effective communication tool is discussed. Empathy creates deep feelings of understanding and acceptance between individuals. These empathic feelings set the ground for sacred conversation. In a mutually empathic encounter, learner"s spiritual experience is deepened and broadened. The findings of this study raise some important implications about sacred listening and empathic encounter in Christian education.

UX 디자인 방법론과 툴 변화에 기인한 프로세스 변화 연구

김성실(Sung Sil Kim),반영환(Young Hwan Pan) 대한인간공학회 2021 大韓人間工學會誌 Vol.40 No.2

Objective: The purpose of the project is to investigate the changes in UX designers’ work and the use of tools and compare and structure work processes through the differences in the work styles of UX designers in Korea and abroad. Background: The development of UX design allowed the design of UX in new ways with the emergence of UX design methodologies, prototypes and wireframe tools. It has also recently demanded various types of skills from UX designers. Due to the nature of the UX design industry, which has been constantly changing and influenced by technology, we believe that continuous research and definition of tools and methods are needed. Method: To study the UX design methodology, theoretical analysis and prior research were conducted on UX design methodology, and through a political survey of UX designers on design methodology and tool utilization, UX design process changes were structured by comparing them with overseas UX design tool survey data. Results: In Korea, compared to its intensive use in the design sector, the overall utilization of the tool in the UX design process was very high overseas. In the case of the UX design process, there was no significant deviation between overseas and domestic, but there was a difference in the use of terms, and the UX design stage was being carried out in the UI design or prototype stage. The background of this is expected to be that unlike Korea, there was no step in the UX design, or storyboard work process of domestic planning parts, and existing marketers, designers, or developers have been working on their behalf or collaborating. In addition, unlike in Korea, overseas use of tools was very high throughout the process, which in Korea is also different from the UX design tools in the planning stage. Conclusion: In the process of changing the existing process from individual work methods to collaboration-oriented work methods, Korea is used as a prototype stage, or design, while overseas is working as an immediate reflection using UX design tools, not a separate design. The difference between the two is expected to be narrowed down to one level, with both domestic and foreign overlapping, and the steps in the process of prototyping, design, and publishing are expected to be integrated through the UX design tool function in the fastest and simplest way. It is also believed to affect the process of UX design methodology. Application: The results of the publishing trend analysis might help to determine the editing policy of the JESK.

儒敎的 宗敎性에 관한 일고찰 - 成均館과 成均館 儀禮를 중심으로 -

김성실 ( Kim Sung-sil ) 사단법인 퇴계학부산연구원 2022 퇴계학논총 Vol.39 No.-

현대인들에게 宗敎의 의미는 무엇일까? 사회문화에 있어 종교의 기능은 분명 있지만 과거에 비해 종교의 역할과 비중은 많이 사라지고 있는 것이 사실이다. 종교에 대한 정의는 다양한데 그 중 韓國文化 속에 가장 많은 영향을 끼친 종교는 儒敎와 佛敎이다. 하지만 유교는 과연 종교인가에 대한 논의는 분분하다. 유교의 宗敎性을 파악하기 위해서는 먼저 초월자, 교리, 신앙 등의 정통적인 종교적 조직체계와 달리 학문적인 면이 강한 유교가 과연 종교라 할 수 있는지부터 먼저 살펴보아야 할 것이다. 그런데 오늘날 현대인들에게 종교는 과거에 비해 그리 커다란 의미를 지니고 있지 못하다. 한 통계에 따르면 종교를 가지고 있다는 응답자가 상당하지만, 그 못지않게 무신론자의 비율도 상당하며, 실제에 있어 종교가 없거나 무늬만 종교인인 경우가 허다하다. 그러한 실태 속 현대인들의 무관심한 종교현상과 맞물려 기존 종단과는 달리 冠婚喪祭로 상징되는 생활 속 문화를 통해 이어져 온 유교의 종교성은 현대적 계승이라는 측면에서 의미있는 고찰을 할 수 있다고 본다. 종교라면 거부감을 가지면서도 부모님께 孝道하고 형제간에 友愛있게 지내야 한다는 것을 체득적으로 아는 한국인에게 유교적 종교성에 대한 올바른 이해는 커다란 의미를 지니고 있기 때문이다. 특히, 현대 한국유교를 대표하고 있는 성균관에서 매월 초하루, 보름에 거행되는 焚香儀式은 대표적인 유교 의례이다. 제사와 같이 일상적 의례이지만 비가오나 눈이오나 그것을 지키고 이어나가는 유림들의 모습을 통해서 우리는 유교적 종교성의 실체를 엿볼 수 있다. 무엇보다도 恭敬, 配慮, 尊重, 共感, 連帶 등 사람다움의 가치를 추구하고 실천하고자 하는 유교적 종교성은 오늘날 物質萬能主義와 無限競爭社會 속에 우리가 지향해야 할 올바른 방향을 찾는데 커다란 도움을 줄 것이다. What does religion mean to modern people? Although the function of religion in social and culture is clear, it is true that the role and importance of religion are disappearing a lot compared to the past. There are various definitions of religion, and among them, Confucianism and Buddhism are the most influential religions in Korean culture. However, there is a lot of debate about whether Confucianism is really a religion. In order to understand the religiosity of Confucianism, it is necessary to first examine whether Confucianism, which has strong academic aspects, can be called a religion, unlike orthodox religious organizational systems such as the transcendent, doctrine, and faith. However, to modern people, religion does not have as much meaning as in the past. According to one statistic, there are quite a few respondents who say they have a religion, but the proportion of atheists is equally high. In line with the indifferent religious phenomenon of modern people in such a situation, the religiosity of Confucianism, which has been passed down through the culture of daily life, symbolized by ceremonial occasions, unlike the existing religions, can be considered meaningfully in terms of modern succession. This is because a correct understanding of Confucian religiosity has a great meaning for Koreans who have a strong sense of filial piety to their parents and to be kind to their brothers and sisters while being repulsive to religion. In particular, the incense ceremony held on the first day of every month and the full moon at Sungkyunkwan, which represents modern Korean Confucianism, is a representative Confucian ritual. Although it is a daily ritual like ancestral rites, we can see the reality of Confucian religiosity through the appearance of the Yurims who keep and carry on it whether it rains or snows. Above all, Confucian religiosity, which seeks to pursue and practice the values of humanity such as respect, consideration, respect, empathy, and solidarity, will greatly help us to find the right direction for us in today's materialistic and infinitely competitive society.

인문학적 도시의 핵심원리로서의 `공감(共感)`에 관한 연구 - 맹자(孟子)와 퇴계(退溪)의 감정이해방식을 중심으로 -

김성실 ( Kim Sung-sil ) 경북대학교 영남문화연구원 2016 嶺南學 Vol.0 No.31

최근 인기를 끌었던 <응답하라 1988>은 도시공동체에서 정(情)문화가 무엇인지를 가장 적절하게 표현한 드라마였다. 과거 추억 속의 이야기에 우리가 공감을 하고 호응하는 까닭은 그 시대만의 따뜻했던 정(情)을 기억하고 있어서이다. 무분별하게 그리고 급속히 개발되었던 도시는 우리의 삶을 되돌아보기도 전에 금방 변해버렸고 또 지금도 변하는 중이다. 경제적인 이유로 혹은 다른 이유로 모여든 도시라는 공간 속에서 사람과 사람이 부대끼며 살면서 살아 있음을 느끼는 공간으로 변모할 수 있게 하는 핵심요소는 바로 사람과 사람 간의 `공감(共感)`일 것이다. 인문학적 도시라는 말은 곧 `사람사는 도시`라는 말과 다름없다. 도시는 사람이 사는 곳이기 때문이다. 우리가 하루에도 몇 번씩 기분이 좋았다가도 싫어지는 다양한 감정변화를 인지하고 있듯이 우리의 삶의 모습은 감정의 발현이다. 감정은 마음의 알맹이이자 우리의 모습을 나타내는 것이다. 그러한 감정을 지닌 개개인이 어떻게 보편성을 가지고 소통하는 `공감`으로 나아가는가에 대해 살펴보는 것은 오늘날 도시공동체가 작동하는데 있어 중요한 역할을 할 것임은 분명하다. 오늘날 일어나는 여러 가지 도시문제의 본질은 결국 단절과 무관심 등에서 비롯되기 때문이다. 따라서 본고에서는 인문학적 도시의 핵심원리로서의 `공감`에 대해 살펴보고자 한다. 특히 감정에 대한 끊임없는 고민과 이해를 다루었던 대표적 동양 철학자인 맹자와 퇴계의 감정이해방식을 중심으로 `공감` 문제를 다루고자 한다. 먼저 맹자의 감정이해방식과 퇴계의 감정이해방식을 통해 `공감`에 대해 고찰한 뒤 `공감`의 도시를 향해 우리가 할 수 있는 것이 무엇인지에 대해 함께 생각해보고자 한다. Recently attracted Popular < Please respond 1988 > drama was the most appropriate representation of what Feeling(情) culture in urban communities. Because we miss and empathy to the story in the memories of the past are remembered in a Feeling(情) had its only warm era. Recklessly and rapidly developing city that was abandoned before it changed quickly look back at our lives yet still being changed. For economic reasons or for other reasons, a key element that enables you to gather transformed into a space that feels units with smoke and people who live in the living space of any city it would be `empathy(共 感)` between directly from person to person. The word humanities and the city is no different city soon people living word. Because the city is where people live. As we are well aware of the variety of emotions that change several times a day is not like feeling good degree view of our life is the expression of feelings. Feelings of the heart lining and shows a picture of us. Seeing how the individual having such feelings look at the `empathy(共感)` to communicate with the universality got to work today, urban communities will play an important role is clear. Several nature of urban problems happening today is because disinterest stemmed etc. and eventually disconnected. Therefore, this paper explores for `empathy(共感)` as a core principle of the humanistic city. Especially around the endless agony and philosopher Mencius(孟子) typical oriental way of understanding emotions and Toegye(退溪) dealt understanding of the emotional and character dealing with the `empathy(共感)`. First, consider how you will look back with feelings and understanding of Mencius and Toegye feelings toward the city in order to understand how the `empathy(共感)` for what we can do.

유가의 이단논의는 배척의 논리인가? - 유가의 이단논의에 대한 일고찰 -

김성실 ( Kim Sung-sil ) 경북대학교 영남문화연구원 2017 嶺南學 Vol.0 No.61

본 논문은 유가(儒家)의 이단논의가 배척의 논리인지에 대한 의문을 가지고 이에 대한 올바른 이해를 위해서 시비(是非)의 분별이라는 개념을 통해 유가의 이단논의의 진의를 살펴보고자 하는데 그 목적이 있다. 유가에서 이 단(異端)에 대한 언급은 공자의 “이단을 전공(專攻)하면 해로울 뿐이다”라는 『論語』의 구절로부터 시작되는데 공자는 『春秋』를 지어 시비를 분별하였고, 맹자는 인의(仁義)를 기준하여 양주(楊朱)와 묵적(墨翟)에 대한 철저한 비판으로 벽이단(闢異端) 정신을 전개하였다. 주자(朱子)의 경우 당시대의 노불 (老佛)사상의 배격과 공맹을 중심한 도학사상을 정립하여 신유학을 펼쳐나갔고, 조선유학의 경우 건국 초부터 불교의 폐해를 지적하고, 춘추의리사상을 내세워 유학의 진정성을 강조하였다. 그러나 한편으로는 사문난적(斯文亂賊), 서학(西學)배격 등의 역사적 사건 등을 통해 보면 유가의 이단에 대한 태도가 상당히 배타적이고 편협한 모습으로 오해될 수밖에 없다. 만약 이러한 역사적 사건을 통해서 유가의 이단논의가 단지 배척의 논리라고 규정한다면 공자의 화이부동(和而不同)이나 중용(中庸)의 사상과의 모순을 피할 수 없다. 따라서 본 논문은 유가의 이단논의가 결코 배척을 위한 논의가 아닌 시 (是)와 비(非)에 대한 분별임을 밝히고, 시비의 분별이 아닌 배척의 태도는 분명 구분되어야 함을 밝히고자 한다. 또한 유가의 이단논의는 시비(是非)의 바로잡음, 즉 학(學)의 영역에서 올바른 앎(知)을 추구하고자 하는 것으로 유가의 이단논의가 진정성을 가질 수 있음을 말하고자 한다. The main purpose of this paper is about the Confucian`s attitudes to heresy(Strange Doctrine). Especially we`ll take a look at Confucian`s heretical (Strange Doctrine) debate by focus on discrimination of right and wrong. It will say if the Confucian`s heretical(Strange Doctrine) debate is boycott or not. At the first mention about heretical debate in a Confucianist is “The study of strange doctrines is injurious indeed!”, in Mencius has materialized as criticize to Yangze(楊朱) and Mozi(墨翟). Zhuxi(朱子) criticized Buddhism and Taoism and forwarded Neo-Confucianism through the Confucian Ethics. In case of Joseon Dynasty`s Confucianism, accentuate the sincerity of Confucianism by point out an Buddhism`s evil influence. But if defined Confucian`s heretical (Strange Doctrine) debate as boycott`s logic, it is inconsistent with `Harmony but not Sameness`(和 而不同) Stated by Confucius and thought of Confucian mean(中庸思想). This paper examines the Confucian`s heresical(Strange Doctrine) debate is not boycott`s logic but distinguish the rights and wrongs. and also the Confucian`s heretical(Strange Doctrine) debate would be sincerity by an inquiry into the nature of true knowledge(知).

산업간호사의 업무수행과 직무만족도에 관한 연구

김성실(Kim Sung Sil),권동연(Kone Dong youn) 한국보건간호학회 1998 韓國保健看護學會誌 Vol.12 No.1