• The Journal of the Korea Contents Association
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• v.22 no.5
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• pp.518-526
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• 2022

The extension of life expectancy due to modernization means an extension of the benefit time for elderly care and disease. However, compared to the increase in the elderly, the attitude of children toward parental responsibility is gradually weakening. These social phenomena bring alienation, hopelessness, and stress to life in old age, and the resulting sense of helplessness leads to suicidal thoughts or intentional death (suicide), becoming a social problem. The intentional death (suicide) of the elderly is a social phenomenon that often occurs around them, and the reality can be seen through the movie. In this study, the main character 'Soyoung' in the movie 'The Woman Who Kills' and the surrounding characters 'Song Old Man', 'Jongsu', and 'Jaewoo' in conversations with the elderly problem and death factors were analyzed in the Matrix. ), and then applied to the 'flow chart of problems in the elderly due to modernization' compiled by Byeong-Woo Lim (2019), to explore the factors of intentional death (suicide). As a result of the analysis, the four elderly were exposed to problems of the elderly such as disease, alienation and loneliness, poverty, and loss. (Suicide) was analyzed.

• Korean Educational Research Journal
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• v.40 no.3
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• pp.39-65
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• 2019

This essay examines the relationship between death and the minor literature and the minor philosophy of education. Deleuze and Guattari conceive death as the source of question and the problem. Death overcomes Freud's death-drive and is conceived as the universal event. Then, death is understood as the essential problem, the condition of thought about life, and the paradox of actuality. On the other hand, their minor literature is able to figure in Kafka's works, Metamorphosis and so on, excellently. Deleuze and Guattari argue that Kafka's works push ahead to the edge of the deterritorization. Their argument on the minor literature has the following three characteristics: first, the territorization of the language; second, the directional connection between the individual and the social; third, the collective arrangement of the statement. Death and the minor literature share the "intensity" as the theoretical tool and thus presuppose each other. From this, we are able to draw the possibility of the minor philosophy of education. It makes a crack on the major philosophy of education, exposing the limitation of the doctrines. In other words, the major philosophy of education enforces the reading of grand philosophers by the defined ways only. Instead, Deleuze and Guattari show the creative way through their research of the history of philosophy and extend the field of thought. In following this way, we can repeat the novel in the philosophy of education also. In this essay, we examine their "affect" for the possibility.

• Journal of Digital Convergence
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• v.15 no.5
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• pp.317-324
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• 2017

The purpose of this study was to examine the effect of cadaver practice education on self-efficacy, attitude to death, and nursing professional self-concept of nursing students. The study was designed using a non-equivalent control group pretest-posttest design, data was collected November 1 and 30, 2016. The participants were 59, 2-year nursing students (29 in the experimental group and 30 in the control group) attending 1 university located in D City. Cadaver practice education program was performed 3 sessions combined 3 hours theoretical explanation and 4 hours cadaver practice a session. The data were analyzed using descriptive analysis, ${\chi}^2$ test, and t-test with the SPSS/WIN 21.0 program. The results of the study indicate that the cadaver practice education were effective in the experimental group reported a significant increase in self-efficacy(t=2.62, p=.028), attitude to death(t=5.67, p=.000), and nursing professional self-concept(t=2.57, p=.013) compared to students in the control group in nursing students. The results of the study indicate that the cadaver practice education was effective in increasing self-efficacy, attitude to death, and nursing professional self-concept of nursing students. These results provide basic data to develop future anatomy practice curriculum.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.155-185
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• 2022

The purpose of this study is to compare death the Korean Buddhist understanding of death with that of Daesoon Jinrihoe. Various concepts, including reincarnation (輪廻), myeongbu (冥府, 'the postmortem offices' or 'afterworld') and the Ten Kings (十王) of the afterworld are used to explain views on death in both religions. However, these concepts differ not only in their content and categorization, but also in terms of the meaning they occupy within the doctrines of each religion. In other words, although many similarities can be found between Buddhism and Daesoon Jinrihoe's concept of reincarnation, at the same time, differences between them can also be pointed out. The differences include the period of time between one's death and reincarnation and also the importance of reliance upon other people or divine powers during the reincarnation process. With regard to ideas involving myŏngbu, there are far more differences than similarities. Both Buddhism and Daesoon Jinrihoe shares a similar notion of an afterlife judgment presided over by the Ten Kings. However, many differences can be found when it comes to Daesoon Jinrihoe other view of myŏngbu, known as 'myeongbu gongsa (the Reordering Works of Myeongbu).' These works are considered to be of great doctrinal importance in Daesoon Jinrihoe. Therefore, the concepts of reincarnation and myeongbu that appear in both traditions should not be considered identical and need to be redefined accordingly in comparative contexts. In other words, the concepts of reincarnation, myeongbu, and the Ten Kings as they appear in the Daesoon Thought should first be differentiated from their counterparts found in Buddhism and then be redefined in the context of the new and independent system of thought in which they exist. These concepts should then be applied to broader theoretical discourse on religion.

• Journal of Hospice and Palliative Care
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• v.10 no.1
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• pp.21-28
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• 2007

Although hospice care includes palliative care technology in terminally ill person for pain, it is much more holistic including emotional, spiritual and other life dimension. Human suffering that experiencing the hospice client must be reconsidered whether one starts with an objective side or a subjective side of suffering, the strategies about the expanded consciousness is important. In the hospice caring perspectives, the body, mind and spirit are integrated so the objectivity and subjectivity can merge; the extended awareness with inner resource or energy, and the positive thinking about the God is meaningful especially dying person, family member, and the hospice team.

• The Journal of the Korea Contents Association
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• v.18 no.2
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• pp.602-615
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• 2018

Loss has been expanded to include not only death but also the change that take place in the transition of life. In addition, the rate of direct and indirect experience of death around us has increased due to natural disasters and unexpected accidents. Therefore, there is a growing demand for grief counseling and a need for professional grief counseling. The purpose of this study was to investigate the competency of grief counselors and to review on the literatures what grief counselors should be trained to improve their professional competences. Specifically, there were grief counseling theory, evaluation of grief, death education, and counselor self-care. There were suggested that how to integrate into existing counselor curriculum and introduced experiential practice. This study can be used as a basic data for encouraging the attention of grief counselor education and competency model.

• The Journal of the Korea Contents Association
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• v.21 no.10
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• pp.322-331
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• 2021

This article has attempted to explore the topic of everyday life and memory based on theoretical and methodological discussions on daily life, everydayness, sociology of everyday life, memory, social construction of memory, and social memory. In order to do this, Koreeda Hirokazu's debut feature film (Hirokazu Koreeda, 1995) which inquires about the encounters and separations, life and death in everyday life was selected as a research subject. According to the results, structured with 61 scenes talked that Yumiko's daily life was shattered in an instant due to Ikuo's death and her memory was also fragmented. But after that, her social memory can reconstruct a new daily life through the 'light' of will or hope for life. Hirokazu Koreeda tried to confirm that human encounters and partings, life and death are daily life itself or a part of it through 'light' such as sunlight and moonlight, street lamps and electric lamps in this film.

• The Journal of Information Technology
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• v.2 no.1
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• pp.115-129
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• 1999

The effective development and utilization of human resources is needed to heighten the effectiveness of organization in correspondence to the rapidly changing circumstances as the industrialized society gets higher, So, the importance of the job satisfaction of organizational members which is the basis of human resources management is increasing, but the studies on organization have dealt with the unitary relations about job satisfaction with much limited methods. Therefore, this study tries to organization & personality and concept & importance and theory of job satisfaction.

• Journal of Korean Philosophical Society
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• v.147
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• pp.179-214
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• 2018

In this paper I understand Zizek's interpretation of Christianity, and examine it critically and suggest its alternative. Zizek argues that Christianity in its core is turned out to be atheist. His atheist Christianity exposes revolutionary potentials with Christianity. His exploration of Christianity is designed to fight against global capitalism. It means an ideological praxis in theory. But he is misleading in interpreting Christianity. It is his fault that while he places much stress on the participatory interpretation of Jesus's death, he belittles the sacrificial interpretation of it. For the subversive power of Christianity springs from the latter. To tell the truth, Christianity is strongly grounded on simultaneous fulfillment of both of them. Zizek. In interpreting Christianity, he delivers us uncorrect understanding of sacrificial interpretation of Jesus's death while he intends to reveal the subversive core of Christianity. In particular, he is lacking in understanding the atonement function and expiation effect immanent in Jesus's death. There is no participatory interpretation without sacrificial interpretation. In this view, Zizek's pagan Christianity has to be revised or rejected. So, I suggest it is possible through orthodox Christianity, not through pagan Christianity to restore and reactivate the subversive core of Christianity in itself and by itself. The burden of proof is up to fighting theist, not fighting atheist like Zizek.

• Journal of Korean Philosophical Society
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• no.120
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• pp.217-250
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• 2018

Subjekt oder $Selbstbewu{\ss}tsein$ ist ein grundlegendes Prinzip neuzeitlicher Philosophie. Das $Selbstbewu{\ss}tsein$ ist bei Kant $Selbstbewu{\ss}tsein$(analytische Einheit der Apperzeption als klare Selbstbeziehung) in Objekts $bewu{\ss}tsein$(synthetischer Einheit der Apperzeptuion). Dabei zeigt er ein Reflexionsmodell des $Selbstbewu{\ss}tseins$. Aber er $erkl{\ddot{a}}rt$ nicht systematisch ein $Verh{\ddot{a}}ltnis$ zwischen synthetischer Einheit und analytischer Einheit der Apperzeption, und auch $l{\ddot{o}}st$ er nicht theorienimmanente und formale Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration in der Reflxionsstruktur des $Selbstbewu{\ss}tseins$. Aufgrund der Voraussetzungen seiner eigenen Fundamentalontologie kritisiert der $fr{\ddot{u}}he$ Heidegger, $da{\ss}$ Kants $traditionsabh{\ddot{a}}ngige$ $Subjektivit{\ddot{a}}tstheorie$ Symptome der Seins vergessenheit zeigt, transformiert Kants $Selbstbewu{\ss}tseinstheorie$, interpretiert Kants transformierte Theorie als $subjektivit{\ddot{a}}tstheoretische$ $Begr{\ddot{u}}ndung$ der traditionellen Ontologie von Vorhandenheit, und versteht sie als ersten Schritt und erstes phlosophisches Modell seiner Fundamentalontologie. Durch kritische Interpretation von Kants Lehre von Selbstaffektion und $Selbstbewu{\ss}tsein$ deutet er ein Modell des $Selbstbewu{\ss}tseins$ als des $ph{\ddot{a}}nomenologischen$ $Horizontsbewu{\ss}tseins$ an. In diesem Modell der vorreflexiven und unmittelbaren Selbstbeziehung entstehen Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration nicht. Apel kritisiert Kants $selbstbewu{\ss}te$ Apperzeptionstheorie in dem Sinne, $da{\ss}$ sie solipsistisch sei, und in seiner Transzendentalpragmatik $vervollst{\ddot{a}}ndigt$ er Kants transzendentalphilosophische $G{\ddot{u}}ltigkeit$ in der Dimension von $Intersubjektivit{\ddot{a}}t$ diskurierender Menschen. Hierbei ersetzt die Kommunikationsgemeinschaft Kants Apperzeption oder $Bewu{\ss}tsein$ ${\ddot{u}}berhaupt$. In der transzendentalpragmatischen Sicht, die auf den sprachlichen Bezug des Denkens und Erkennens und die Kommunikationsgemeinschaft geht, beruht das $Selbstbewu{\ss}tsein$ oder die Reflexion des Subjekts wesentlich auf seinem sprachlich vermittelten sozialen Bezug. Also geht es nicht um Zirkelargument und unendliche Iteration in denkender Selbstbeziehung des Subjekts. Ebeling hebt Heideggers Daseinsanalytik auf das Niveau von Apels Transzendentalpragmatik an und entwickelt Fundamatalpragmatik ${\ddot{u}}ber$ $Widerstandsbewu{\ss}tsein$ gegen allgemeinen Tod. Dieser $Widerstandsbewu{\ss}tsein$ ist fundamentalpragmatische Transformation von Kants $Selbstbewu{\ss}tsein$. Der $Widerstandsbewu{\ss}tsein$ der Vernunft bleibt in der solipsistischen Dimension nicht und ist ein $Bewu{\ss}tsein$, das in der Widerstandsgemeinschaft durch Argumentation universalisiert werden kann. Hierbei geht es nicht um Zirkelargument und unendliche Iteration.