• Cross-Cultural Studies
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• v.47
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• pp.191-216
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• 2017

Among 20th century Western ideologies (Western civilization), existentialism is a spirit of the times to restore humanity as rationality and advanced technology have driven mankind to impoverishment and death, experiencing the First and Second World War, Great Depression, Fascism and the Spanish Civil War. In his literature, $Andr{\acute{e}}$ Malraux records his existential agony of how mankind lives and faces death by questioning the fateful life and death of characters. For Malraux's characters, the absurdity of existence related to the human identity means self-examination. Malraux explores existential consciousness and actions of characters in the presence of a concept known as death relative to terror, revolution, and adventure. Malraux deftly addresses the concept of death in his literary works, and it has being emphasized as a central subject for philosophical speculation. In Les $Conqu{\acute{e}}rants$(1928), La Voie Royale(1930), La Condition Humaine (1933), L'Espoir(1937), Malraux suggested a philosophical thesis of the meaning of life through characters in tragic situations, and sought out the consciousness of being and the existential meaning through how the characters control their fate. Malraux, in such a tragic perspective of the world, portrays humanity, affirmation of life, and characters' consciousness and actions in denying death. The agony of death triggers escapist behavior such as having unpredictable instinctual desires such as gambling or smoking opium, but these are desperate struggles to flee from frustration and related to the question of one's existence. What is always emphasized with respect to Malraux's existentialism is the tragic metaphysics of the inevitable destiny of the human condition eventually leading to the question of how humans ultimately confront death. But as characters unite in times of war, revolution and adventure in the novel, such cooperative actions symbolizes a keen sense of solidarity reflecting a camaraderie that transcends individualism. Fellowship among people who voluntarily gather for the common cause of philanthropy and restoring humanity is possible because of the underlying human greatness to sacrifice for such a noble cause. Therefore, Malraux's camaraderie includes the victory of existentialism in creating a world of humanism.

• Journal of Digital Convergence
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• v.18 no.5
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• pp.455-463
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• 2020

This researcher has sorted out the development process of death aesthetics contained in human art through advanced research. This research is a follow-up study of related research, which studies the aesthetic meaning of death in Alexander McQueen's fashion works. This study first classifies the aesthetic characteristics of death, and then analyzes and sorts out the aesthetics of death in Alexander McQueen's clothing works based on this. The results of this study are as follows: first, the aesthetic manifestations of death are divided into three categories: reproducibility, symbolic and religious. Among them, the representation of reproducibility includes the representation of real objects and the representation of virtual objects, and the symbolic performance includes two types of external performance and internal performance. Second, in Alexander McQueen's works, the reproducibility of death was mainly reflected by virtual stage scenes and costumes. Thirdly, the symbolic death is not only reflected in the skeletons and blood etc. directly related to the death of the body, but also in the various emotions and psychological states caused by the death. Fourth, the religious nature of death was represented in Alexander McQueen's works through such representative things as crosses and religious stories.

• Journal of Digital Convergence
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• v.19 no.3
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• pp.295-302
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• 2021

The purpose of this paper is to pay attention to the problems of the elderly in our society, which is facing an aged society, to understand the lives of the elderly and to recognize the need for retirement and death preparation. It reviews and analyzes the story of So-young, the main character of the movie "Killing Woman," according to the context of the work. The narrative of the film illustrates the problems of suffering for the elderly, such as poverty, disease, dementia, loneliness, and fear of death. In the face of the ultra-aged era, institutional supplementation measures for underprivileged senior citizens at the national level should be established, and social interest and safety nets should be secured, and specific retirement preparations are needed personally. Furthermore, support for research and education of old age preparation education programs and death education programs to prepare for retirement and death should be continuously provided.

• Korean Journal of Social Welfare
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• v.62 no.4
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• pp.325-347
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• 2010

To provide a satisfactory life for the elderly females who are the most impoverished among the elderly social strata, this study is geared towards, and focused on, the exploration on their attitudes towards death. For the purpose of this study, in-depth interviews with females aged 65 and over, who are officially classified as the beneficiary of national fundamental livelihood security, have been conducted. Then, the results from these interviews have been compiled and analyzed through qualitative research methods. As a result of this research, the attitudes of the destitute elderly females towards death are categorized into several themes, such as 'Feeling close to the death through a hard life', 'Positive acceptance of the death', 'Relying on funeral services from government and religious organization', 'Hoping for a death with dignity'. The attitudes of death means to them that 'they can get out of a hard life', and elderly female beneficiaries were positive in their acceptance of this meaning. Those who could obtain funeral services as a part of assistance from government and a religious organization did not feel stressful about their funeral arrangements. However, there were individuals who didn't know if their funeral services would be covered by the government. They were unsure if a funeral service would be held for them, or they would have nobody to hold a funeral for them. Accordingly, they were worried about that. The poor elderly females were unhealthy and indigent, and so, they had death anxiety. Therefore, based on the study results above, some ideas regarding elderly welfare are proposed to enable poor elderly females to face their deaths with dignity.

• Research in Community and Public Health Nursing
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• v.20 no.4
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• pp.513-521
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• 2009

Purpose: The purpose of this study was to analysis the effect of death preparing education on death anxiety, spiritual well-being and meaning of life in adults. Methods: This study adapted the one group pre-posttest design. Data collection and intervention were performed from January 19 to 25, 2009. The participants were 30 adults (aged 20 or older) from Jeonju City. The death preparing education program consisted of five steps. Data were analyzed through paired t-test with SPSS/WIN 12.0 program. Results: There were significant differences in death anxiety, spiritual well-being and meaning of life between before and after the death preparing education program. Conclusion: The death preparing education program for adults was confirmed to be an effective intervention to lower death anxiety and to improve spiritual well-being and the meaning of life. Therefore, I look forward to broad application of this program to adults.

• Asian Oncology Nursing
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• v.10 no.2
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• pp.156-162
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• 2010

Purpose: The purposes of this study was to compare the meaning in life and death attitude between the participants and nonparticipants of the well-dying education program. Methods: This study adopted the descriptive comparative design. Data were collected by interviewing 85 participants and 94 non-participants of well-dying education. The instruments used for this study were a self-report questionnaire. Results: There were significant differences in age, gender, marital status, health status, and volunteer experience. The program participants showed higher scores in the death attitude than non-participants. There were significant correlations between meaning in life and death attitude in participant group. Death attitude was significantly associated with meaning in life in participant group with 6.0% variance. Conclusion: Based on the results, well-dying education program was effective to prepare good death with more comprehensive vision. Therefore, this program should be served for patient with life-threatening illness by nurse and this is the expended role of oncology and hospice palliative nurses.

• (The) Research of the performance art and culture
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• no.22
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• pp.63-92
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• 2011

This paper intends to clarify the characteristics of Seoul Ginoguigut in ritual form. This paper points out three characteristics; materialization of the journey to the world of the dead, direct communications with the dead, inclusive blessings for the dead and the living. Firstly, the journey to the world of the dead is materialized through various ritual processes of Seoul Ginoguigut. This characteristic is prominent in the context of comparisons with the death rituals of Confucianism and Buddhism, and of shamanism in other regions of Korea. Secondly, in Seoul Ginoguigut the communications of the dead and the living are made through direct dialogues between them through shaman's possession. The communications by direct dialogues between the dead and the living make it easy to accept death as a real fact, and have an effect of recognizing the individuality and uniqueness of each death. Thirdly, the blessings of Seoul Ginoguigut are so inclusive that they cover the dead's safe journey toward the world of the dead as well as the happiness of the living. This characteristic is related to the understanding of death of Korean shamanism that does not separate death and living. These three characteristics are perceived in the context of comparisons with the death rituals of Confucianism and Buddhism, and of Seoul Ginoguigut. And they give a clue to understand how the death rituals of Korean shamanism have persisted in Korean society.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.119-120
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• 2019

이 글은 물질의 본질로 규정한 아리스토텔레스의 색채론과 디지털이미지의 비물질적 특성으로서의 검정을 전제로, <신과 함께>의 서사를 주도하는 인물과 이미지를 구성하는 공간에 채워진 검정의 의미를 분석한다. 할리우드영화에서 검정은 악의 근원이며 공포이다. 검정에 관한 예외적이고 특별한 특성을 성찰하는 철학, 회화, 문학에서의 비유와 달리, 대중영화에서 검정은 가장 보편적인 의미를 표현한다. 삶과 죽음의 경계를 오가는 <신과 함께>에서 검정은 저승의 공간과 차사라는 인물을 구성한다. 한국영화에서 검정은 상상의 공간을 상징화하는 유용한 색이다. 이 글은 한국영화 <신과 함께>에 사용된 검정을 통해 동서양 색채문화의 차이를 살펴보고, 사회문화적 맥락에 따라 상호작용하는 의미를 분석한다.

• Journal of Digital Convergence
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• v.12 no.3
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• pp.399-414
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• 2014

The Princess Bari, an epic song passed down orally among the korean shamans, describes the process of its heroine's becoming a shaman. The life of a shaman coincides with the image of Mother Goddess that created human beings in that her role was to connect the life here and hereafter in Korea. Princess Bari, an abandoned daughter, experiences the world of death, sacrifices herself completely for her parents, devotes to her husband and gives birth to seven sons. She is a Mother Goddess who embraces fecundity and fertility, creation and destruction, and life and death. Furthermore, she is a "warm-hearted Mother Goddess" who takes the deceased to their last journey with maternal care. The number "seven", known to be a very significant number in human lives and the world after death, symbolizes how princess Bari had to be born as the seventh girl of her parents, not as the fifth or the sixth.

• Journal of Hospice and Palliative Care
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• v.16 no.4
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• pp.264-273
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• 2013

Purpose: This study is to explore the relationships among spirituality, death anxiety and burnout level of nurses caring for cancer patients. Methods: Participants were 210 nurses from a cancer hospital in Seoul. Data were collected from April until June 2012 and analyzed using t-test, one-way ANOVA, Scheffe's test, and Pearson's correlation coefficient. Results: The mean score for spirituality was 3.51 out of six. Among sub-categories, the one that scored the highest was the purpose and meaning of life, followed by unifying interconnectedness, inner resources and transcendence. The mean score for death anxiety was 3.22, and the sub-categories in the order of high score were denial of death, awareness of the shortness of time, pure death anxiety and fear of matters related to death. For the burnout, the mean was 4.10. Among sub-categories, highest mark was found with emotional exhaustion, followed by depersonalization and personal accomplishment. The spirituality level was negatively correlated with those of death anxiety and burnout. Death anxiety was positively correlated with burnout levels. Nurses with the higher spirituality level also had a higher level of education and experience of spiritual education, believed in the existence of God. In contrast, death anxiety and burnout levels were higher among those with a lower level of education, atheists, and for those who answered that religion has little influence on life. Conclusion: Thus, it is necessary to provide spiritual interventions for nurses who care for cancer patients to develop their spirituality, reduce death anxiety and prevent them from burning out easily.