A Preliminary Study on the Leisure Life Style in Korea : Based on the life value system and leisure life type

Yoon, So-Young,Seo, Sun-Young The Korean Home Economics Association 2007 International Journal of Human Ecology Vol.8 No.1

Leisure time is a critical part of modern life and is increasingly important in modern society. Therefore, analyzing expectations and values of leisure and researching leisure practices are integral in measuring the quality of life. In this respect, differences between values and attitudes leading to the ideal leisure life and the actual leisure life could provoke negative influence on our lives, further, decreasing quality of life. Therefore, classifying leisure lifestyle through analyzing value of lifestyle and the actual state of leisure precisely is very necessary. Leisure lifestyle could be very useful standard satisfying various desires and demands related to leisure. In the research, we surveyed 3,000 people over 10 years of age, one on one interview method, asking value of life behaviors (Individualism vs. Collectivism, Pro-Stability vs. Pro-Change, Statistical way of life vs. Active way of life, Family-centered life vs. Work-centered life) and practices of leisure life (With whom, How frequently, Where, For what) in respect to both value and behaviors. Through this survey, five groups of leisure life type have been identified; "Community-oriented Type", "Cocoon Type", "Family-oriented Type", "Personal-stability Type" and "Multiplicity Type". These leisure lifestyles would provide effectual alternatives for reducing gaps between expectations for ideal leisure life and actual life. Furthermore, this could be used for ground work to develop measurements for satisfying various leisure demands.

잠언이 말하는 삶과 죽음과 개혁주의생명신학

이경실 ( Kyung Sil Lee ) 개혁주의생명신학회 2011 생명과 말씀 Vol.4 No.-

개혁주의생명신학의 "생명"이란 용어는 개혁주의 칼뱅과 함께 예수그리스도의 생명이 빠진 학문적 노력은 껍데기뿐인 죽은 신앙에 지나지 않음을 강조한다면, 본 연구는 삶과 죽음에 관한 성경적 가치관을 제시하는데 목적이 있다. 이를 위해 성경의 지혜문학중 하나인 잠언서와 지역과 시대를 공유하고 있는 고대근동 문학과의 비교를 통해 전자의 특성을 부각 시키는데 의미를 두고 있다. 본 논문은 고대근동지방에서 삶과 죽음이 단순히 육체적인 부분을 의미하는 절대적 의미를 넘어서 정신적 부분을 포함하는 질적인 영역까지 확대되어 총체적으로 이해되고 있었다는 사실을 밝히는 것이다. 또한 그와 같은 개념들의 근거를 이루고 있는 세계관을 연구하는 것이다. 이와 같은 이해를 통하여 삶과 죽음이 단순히 영원한 삶 혹은 무덤 너머의 삶으로 국한 시킬 수 있는 종말론적인 의미가 아니라, 육체적 건강과 장수, 물질적 풍요, 감정적 기쁨과 행복, 그리고 신의 보호를 기초로 한 안전등을 포함하는 실용적 세계관을 발견하고 제시하는 것이다. The term, "life" in the Reformed Life Theology enharces that the academic pursuit without the life of Jesus Christ cannot but be a husk with the dead faith, Modern man has never been more preoccupied with any topic than he has been with life and death This was also true in the ancient Near East, but these subjects were understood much more broadly than mere existence and the lack of physical vitality. The early Egyptians and Mesopotamians considered life to include physical health and longevity, material sufficiency, emotional joy and happiness, and security based on divine protection, but they disagreed on the means of attaining it. Conformity to the impersonal divine order, Maat, was essential in order to be rewarded with life in Egypt, while the Mesopotamians had to please the arbitrary desires of the gods. The latter did this by attaining the good favor of his personal god who in turn would intercede for him before the great council of the gods. Israel``s neighbors, therefore, believed that the good life was available to man and attainable if he lived correctly. Death, on the other hand, was the expected lot for mankind which could be manifested in the forms of premature mortality or sickness. Ancient Israel shared the absolute and qualitative aspects of life and death, but disagreed on the means by which one attained them. Just as life almost always included qualitative aspects which make it equivalent to fulness of life, death was known as a whole realm in conflict with life. In the absolute sense this meant biological cessation, but qualitatively it could represent events, circumstances, and even Perceptions which detract from one``s ability to enjoy the riches of a life in communion with God. The authors of Proverbs mention absolute biological death only as premature, unhappy end of existence; that on would die of old age is accepted. It is imperative for the twentieth century believer to understand the full concepts of life and death as ancient Israelite would, so that he might realize the temporal rewards which flow from God``s good pleasure upon those who live righteously, and so that he might recognize the curse of death upon the wicked which manifests itself long before breath ceases.

Changing Life Courses and Risks in East Asian Societies

Raymond K H Chan 한국사회학회 2015 韓國社會學 Vol.49 No.3

“Life course” refers to the sequence of activities and events in various domains throughout the stages of life. It has been argued that the life course was standardized and institutionalized, but that, since the 1980s, it has become de-standardized or increasingly diversified. Various types of risks have emerged and intensified. This paper suggests that these risks have led to a re-standardized life course, though with greater variations, in developed East Asian societies. It also examines the potential risks ? Transitional Life Course Risk, Compressed Life Course Risk and Alternative Life Course Risk - that have resulted from these changes and the tensions between individuals and systems.

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.

지역사회주민의 생활 만족도와 이에 영향을 미치는 건강관련요인 연구

구현진,남철현,정호윤,하순희,배현숙,정현숙,이화수,Koo, Hyun-Jin,Nam, Chul-Hyun,Chung, Ho-Yoon,Ha, Soon-Hee,Bae, Hyun-Sook,Jung, Hyun-Suk,Lee, Wha-Soo 대한예방한의학회 2008 대한예방한의학회지 Vol.12 No.2

The current study was conducted to produce basic data for the policy establishment to improve the life satisfaction of residents in regional communities. The study subjected total 1,400 residents living in youngnam province in our nation for the survey by using convenience sampling. The survey took about 4 months started from March 1, 2007 to June 30, 2007. The abstract and conclusion of the result could be summarized as in below. 1. In subjective health status, 45.4% responded as normal, and the health status scored $2.68{\pm}0.67$ in 5 point scale(53.6 in 100 point scale). 2. The level of life satisfaction was found to show the score of $19.57{\pm}3.39$ in 30 point scale(65.2 in 100 point scale). Characteristically, the highest score was found in male in both age groups younger than 19 and in 20s, but lowest score was found in the age group in 40s(p<0.001). In the level of life satisfaction, 29.6% responded as satisfactory and 11.9% responded as not satisfactory. 3. In reviewing the life satisfaction by the health related characteristics, 65.7% of whom responded as very healthy answered satisfactory in life, and the life satisfaction was significantly high in peoples who do not smoke. However, the level was significantly higher in alcohol drinker than no alcohol drinker. People who have enough sleep tended to satisfy in their life, and the life satisfaction level of whom have leisure turned out to show superiorly high satisfaction level. 4. As the variables affecting on the life satisfaction, sex, age, education level, marital status, health status, stress level, life satisfaction level, healthy life activities and depression level were found, and the influence of these variables was 19.6%. As the above results demonstrate, the life satisfaction of residents in regional community was proportional to health status and highly affected by daily health life. So, the more attentions have to be made on health management and the self effort should not be neglected. Especially, since stress, depression level and leisure life did have effects on life satisfaction, more attentions have to be made on stress solving and on the development of leisure life programs. For the goal, the governments, related private organizations and specialized workforces have to make integrated efforts along with the health improvement project in large perspectives.

반생명적 청소년 문화를 극복하기 위한 기독교교육의 과제

박화경(Hwa-Kyung Park) 한국기독교교육정보학회 2014 기독교교육정보 Vol.0 No.41

이 논문의 목적은 오늘날 한국 청소년의 삶과 생명을 파괴하는 청소년 문화의 반생명적 특징을 지적하고 이를 극복하기 위한 기독교교육의 과제를 제시하는 것이며 크게 네 부분으로 나눌 수 있다. 첫째, 예수 그리스도의 생애와 사역의 핵심이었던 하나님 나라의 관점에서 생명문화가 무엇인지 몰트만(J. Moltmann)의 신학에 근거하여 그 특징을 알아보았다. 생명문화란 하나님이 생명의 창조자요 생명의 원천임을 인정하는 문화이며, 생명존중의 문화이고, 삶을 긍정하고 삶의 기쁨을 주는 문화이며, 사랑과 사귐의 문화요 나눔의 문화이며, 그리고 정의와 평화의 문화이다. 둘째, 생명문화의 관점에서 청소년 문화를 진단하기 위해 먼저 청소년의 문화환경을 살펴보고 반생명적 특징을 분석하였다. 무신적 세계관, 생명경시, 허구성, 폭력성, 공동체성의 약화와 개인주의, 배금주의, 선정성 등이다. 셋째, 이런 반생명적 청소년 문화를 극복하기 위한 기독교교육의 과제를 제시하였다. 삶의 의미와 희망을 주는 교육, 타인과 세계의 생명에 대한 존중과 책임의식고취, 사귐의 문화와 코이노니아 공동체 형성, 정의와 평화의 공동체를 위한 대안을 찾는 교육, 그리고 창조세계에 대한 교육이 요청된다. 넷째, 이런 과제 달성을 위한 구체적 방법으로 새로운 영웅상의 정립을 위한 노력, 교회의 생명문화교실, 뉴미디어의 적극적 활용, 멘토링의 확산, 생명문화기구를 위한 학교기구 만들기 생명문화 확산을 위한 수준 높은 매체 개발, 그리고 청소년 쉼터만들기 등을 제시하였다. This thesis is to point out the characteristics of life-threatening culture of Korean teenagers and to propose the tasks of Christian education for overcoming it. It has four parts to be dealt with it. Firstly, the issue of life culture and its features are dealt with on the basis of Moltmann"s theology from the perspective of God"s kingdom, which is the core of Jesus Christ"s life and ministry. Life culture is to recognize the fact thatGod alone is life"s creator and source. It is the culture consisting of life respect, of life loving and joy giving, of love, koinonia and sharing and of justice and peace. Secondly, the cultural environment of teenagers and the characteristics of life-threatening culture are analyzed to estimate their culture from the perspective of life culture. They are the atheistic world view, disregard for life, and trend of violence, extreme individualism, weakening community, mammonism, illusion and provocative style, etc. Thirdly, it is proposed as to what the tasks of Christian Education to overcome the life-threatening teenagers" culture mentioned above are. They are the variety of the learning for meaningful life and hope, the respect and responsibilities for the others and the world"s life, the culture of sharing and koinonia, the alternative education for the community with justice and peace and finally the new education for creation world. Fourthly, the practical ways of such tasks are proposed as follows: they are exploring new models to imitate, opening and running the classes of life culture in church, exploring and using new and creative media, extending mentoring systems, schooling and developing the extension of life culture and providing shelters for teenagers in need.

생명 개념의 전수를 위한 기독교교육

장화선 한국기독교교육학회 2013 기독교교육논총 Vol.36 No.-

This article explores Christian education for the transmission of lifeconcept focused on the theme of 2013 WCC. The term life(Heb. hayyim) inthe Old Testaments implies the idea of ‘activity’. Life is ‘that which movesin contrast to the relaxed, dormant or inert state of non-life’. Life(Heb. nepes) as ‘being’ or ‘self’ is common to man and beast, living and dead. Life in the Old Testament is given to man as a ‘psychosomatic unity’ inwhich our own distinctions between physical, intellectual and spiritual lifedo not exist. The term ‘life’(Gk. bios) in the New Testaments implies ‘course of life’or ‘necessities of life maintenance’. While ‘life’(Gk. zoe) describesresurrection-life, it also denotes ‘course of life’, Soul(Gk. psyche) andspirit(Gk. pneuma) continue their ambiguous role of ‘self’ and ‘life’. Thispaper emphasizes that Trinity of God is the source of life. The content of Christian education in the process of transmission oflife concept is such as relations between God and man, man and man,man and nature. The term transmission in this paper implies theprocess of helping God’s people who can have the eternal life given byGod. Educational ministry is restoring God’s people who have been bornagain. The nature of Christian education is determined that ‘life’(Gk. zoe) is given to God’s people and they are nurtured. The aim ofChristian education is to rejoice and glorify God in the process oftransmitting knowledge of life. This paper provides a lesson plan of project method related to the concept of life for ‘religion’ class inChristian high school. 본 논문은 2013년 WCC 주제인 ‘생명’에 초점을 두어 개혁주의 입장에서 ‘생명 개념의전수를 위한 기독교교육’을 논한다. 본 글은 구약에 나타난 생명의 개념으로 ‘하이임’(활동), ‘네페쉬’(존재, 자아), ‘르아흐'(영), ‘네샤마’(호흡) 등을 설명하고 구약에 나타난 생명의개념은 인간 안에서 육체적, 지적 그리고 영적인 생명 사이에 구분이 없는 ‘정신 신체의통일성’을 지니고 있음을 밝힌다. 신약에 나타난 생명의 개념으로 ‘비오스’(삶의 과정 또는삶을 유지하는 필요한 것들)’, ‘조에’(영생), ‘프쉬케’(자아)와 ‘프뉴마’(생명) 등을 설명하고‘조에’는 영생과 관련되며 예수를 믿는 자에게 주어지는 영생과 관련이 있음을 논한다. 생명의 창조자는 삼위일체 하나님이라는 사실을 강조된다. 생명 개념의 전수 과정에서 중심 내용은 하나님과 인간, 인간과 인간, 그리고 인간과자연의 참된 관계를 재창조하고 발달시키는 것이다. 인간은 그리스도와의 연합 안에서 생명을 창조하신 하나님과의 관계를 회복하고, 인간과의 관계에서 이웃에 대한 책임을 감당하며, 하나님이 만드신 모든 피조세계를 보전하고 다스리는 책임이 있음을 논한다. 전수의 의미는 하나님의 백성들에게 하나님께서 주시는 생명 개념이 전해지도록 돕는과정이며, 교육사역은 하나님의 사역과 상호 보완함으로 거듭난 생명을 얻은 중생한 사람들을 원래의 생태로 회복하는 것이다. 기독교교육의 개념은 기독교의 생명을 인간들에게전수하여 기독교적으로 양육하는 사역으로 보았고 기독교교육의 본질은 인간으로 하여금생명을 얻게 하고 기독교교육을 통해 자라게 하는 것으로 보았다. 기독교교육의 목적은생명 지식의 전수를 통하여 인간으로 하여금 하나님을 즐거워하고 영화롭게 하는 것이다. 마지막으로 본 연구는 생명 개념과 관련지어 기독교 고등학교 ‘종교’ 수업 시간에 활용할수 있는 ‘생명 존중 캠페인 계획하기’를 주제로 프로젝트 접근 방법의 교수-학습 지도안을제시한다.

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.

생물학적, 철학적, 기독교적 생명이해와 생명윤리에 대한 문헌연구

정동신 忠州大學校 2007 한국교통대학교 논문집 Vol.42 No.-

Life is mystery and dignified. As an above-mentioned, an infinity scamper of life science technique criticizes if rose-fantasy is assured about future of human as scientists promise or not in life science age characterized 21 century. Specially, influence of our society that life contempt tendency spread has a tendency that medical scene is self-indulgent. Now, ethical introspection and social discourse about life ethic before science technique develop, and desirable life development realizes, and our society require people consciousness that expects life and exhaust social responsibility above emphasis of social contribution exceedingly in science technique age. Specially, there are medical problem that have many problems of ethic determination that connect medical scene in a core of life ethic. A concept called life ethic goes beyond an ordinary moral sense and premises an existing value and order. Preferably, life ethic has to explain to an universal value order about life. So I looked into biblical life understanding, philosophical life understanding, biological life understanding for life understanding through documents, and I looked into life ethic and medical life ethic and life medical rule in life concoction age. Also, clinically, vacational ethics or a sense of values of nurse about dignity of life establish, with understanding and role about life dignity of nurse recognized, this thesis expects to enlarge a role as a nursing expert job.

농어촌 거주 노인의 주관적 생활만족도 결정요인

이미경 ( Lee Mi-kyung ),최영순 ( Choi Young Soon ),남은숙 ( Nam Eun Sook ) 한국도서(섬)학회 2017 韓國島嶼硏究 Vol.29 No.2

This research examined the determinants of life satisfaction among the rural elderly. Research model was established and verified by demographic characteristics, economic characteristics, social relations factors, and social participation activity factors in order to confirm the determinants of life satisfaction of elderly people living in farming and fishing villages. The results of this research were as follows: First, the education level of elderly residents living in rural areas has a positive affect on life satisfaction. Second, the satisfaction of their consumption life also has a positive affect on life satisfaction. Third, the existence of counselors for the elderly residents living in rural areas has a positive effect on life satisfaction. Fourth, satisfaction of leisure activities and participation in volunteer activities of elderly residents living in farming and fishing villages were found to be effective factors that determine the life satisfaction of elderly people living in rural areas. Such results are consistent with previous studies. These results were consistent with previous studies. The results of this research suggest various implications for the improvement of life satisfaction of elderly people living in rural areas. First, the life satisfaction of elderly people living in farming and fishing villages is determined by education, consumption life, social network, and social participation activities. For this purpose, it is necessary to improve the self - efficacy of self - worth and valuable existence by using education in order to improve the life satisfaction of elderly people living in rural areas. Second, the life satisfaction of elderly people living in rural areas can be improved by the satisfaction of consumption life. Third, life satisfaction of elderly people living in rural areas can be improved by securing social network. Fourth, life satisfaction of elderly residents living in farming and fishing villages can be improved through leisure satisfaction and participation in volunteer activities. In addition, it is necessary to improve the social skills of elderly people living in farming and fishing villages, and to build a healthy community by helping them stand as a member of the society so that the elderly can have a stronger sense of value for the community.