• Journal of the Daesoon Academy of Sciences
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• v.39
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• pp.33-67
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• 2021

This paper aims at revealing the core concept of Injon (Human Nobility). The concept of Injon is one of the salient fundamental ideas which makes Daesoon Jinrihoe recognizable as Daesoon Jinrihoe. The concept of Injon has the basic meaning of 'human nobility,' but within the context wherein the nobility of humankind is considered to be greater than the nobility of Heaven and Earth. Although the religious and ideological interpretations of Injon (human nobility) that have developed over time have been quite diverse and abundant, these interpretations are all limited in that they generally assume the relationship between 'Heaven and Earth' and 'Humanity' to be antagonistic. However, if human nobility is relativized in that manner, it can reduce the potential broader meanings of mutual beneficence and the earthly paradise of the later world. These interpretations are grounded in the view of semiotic interpretation. Such interpretations have composed their view point via the semiotic meaning of the words. The semiotic point of view suggests that meanings of words consist in the relation of the word and the object to which it denotes. We will introduce a new view point which can be termed the transcendental view point. This view focuses on how the exact interpretation of words and sentences depends on the comprehension of the triad of systematic relations among the word, object, and speaker. In the Daesoon Thought, the Former World is considered to be the world wherein all creations unfolded according to the principle of mutual contention. This led to the accumulation of grievances and grudges which condensed and filled the Three Realms of Heaven, Earth, and Humanity. The Former World was dominated by Western material civilization, selfishness, and exclusivism. It was also a world where humans suffered from various natural disasters such as floods, droughts, plagues, and wildfires. The Former World lost the constant Dao and was overwhelmed with all kinds of disasters and calamities. That world fell into various kinds of wretchedness. The causes which made the Former World so cruel came from humans misunderstanding their relation to nature and life in general; including human life. The anthropocentric modern cosmology insisted that the human race was the only one to have the powers and rights to exercise dominion over nature. On the other hand, there is the Later World, which means the ideal and perfect, immanent eternal world for all humankind in Daesoon Thought. This world consists of life, peace, and equality and is also characterized by three typical attributes: goodness, peace, and all kinds of life. All living beings previously struggled for survival, but in the Later World, those lifeforms will embrace each other; even across different realms. In Daesoon Thought, the world and cosmos contain diverse forms of life, and human have both an earthly life and life in the after world should they die before the Later World. There are also the lives of divine beings and animals, and other such living entities. Daesoon Thought subsumes pan-vitalism, which allows they acknowledgement of myriad possible lifeforms. The concept of the Later World in Daesoon Thought, which mainly revealed in The Canonical Scripture and the words of Sangje (Kang Jeungsan), suggests that all kinds of life, including humans, animals, and even spirits in the afterworld, can live together in a perfect coming earthly paradise which is immanent. The concept of Injon can be interpreted though the view of transcendental pragmatics as an alternative to the typical views discussed in Daesoon Thought. Thinkers should attempt to improve current discourse on Injon in Daesoon Thought by focusing on the point that all kinds the original teachings demonstrate a value of all lifeforms. Therein, Injon would indicate not only the human nobility and dignity but also the nobility and dignity of divine beings, divine humans, and all other forms of life that have existed across time. The dimension of time allows for recognition of lifeforms from the Former World, the afterworld, and the Later World. This revised appraisal of Injon could further accommodate denizens of the afterworld, animals, ghosts and spirits, the earth and cloud souls of humans, and other lifeforms held to exist in the cosmology of Daesoon Thought.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.18 no.10
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• pp.413-422
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• 2017

This study was conducted to investigate the effects of a well-being program on the meaning of life, self-efficacy and successful aging of elderly using an elderly welfare center. Method: The Welding program training was a non-equality control pre- and post-test design consisting of eight sessions for eight weeks, 120 minutes per week. Data were analyzed by the ${\chi}^2$-test, Mann-Whitney U test, and Wilcoxon rank test. Results: The education program was found to influence meaning of life, self-efficacy and successful aging among the elderly. Conclusion: The Welding program has a positive effect on meaning of life, self-efficacy, and successful aging of the elderly, helps the elderly to set values for correct death[ED highlight - please clarify this, I am not sure of your intended meaning.] and give happiness to their lives. It is expected to be used as a useful education program to help raise awareness. The results of this study suggest that the development of a lighting program[ED highlight - please clarify what you mean by this.] for elderly people should be systematically and continuously implemented.

• Journal of Korea Entertainment Industry Association
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• v.13 no.7
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• pp.321-346
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• 2019

The cycle of human life has a limited time to death. Everyone cannot help but think how to live in the limited time and then they try to reach toward their happiness. Their pursuit for the happiness gives rise to the new trend called 'Well-bing'. Generally speaking, it means to eat well, to feel their own satisfaction with their lives and to spend a time on doing what they want to do. However, considering their current lives which are tough and harsh, it could be impossible for them to accomplish the well-being stated above. From this point, it is natural to think what real well-being means. Its real meaning would be understood by identifying its cause if well-being is the way to happiness. Based on the thesis stated above, let me look into the desire of human being. It has both side; it should be eliminated or overcome as a deficiency and disability in human life while it could be an driving force to let the human being keep their lives. They can find the real meaning of well-being and their happiness can be realized through the control of their desires. Above all, according to the control for them, they can accomplish their happiness or fail to do it. The trend of well-being can be kept in our culture when moral value is reflected to the well-being. Finally, it orients to the purpose of happiness. It also means that everyone shares moral and positive value one another in the process of challenge to achieve their goals. In order to realize it, they should be satisfied with their current situation and have a balance with everything related to themselves.

• 한국노년학
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• v.38 no.4
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• pp.1015-1033
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• 2018

The purpose of this study was to examine the meaning and essence of the life of elderly men living alone in public rental housing. Among the phenomenological study methods, the present study used the analysis method proposed by Giorgi(2009). The study participants included 10 elderly men living alone in public rental housing who were recruited through network sampling. The research data were collected through in-depth interviews conducted twice for each person. The results showed that living alone as an elderly man is likened to standing against cold wind out in the wilderness of the world, with living alone deemed a power game between life and death. For the participants, public rental housing is a fence that separates them from the world-the final station of a wandering life. For common people, public rental housing is a stable fence, but for the participants, it is the location of a double-edged solitary life out in the wilderness where the instincts for survival and death play a tug of war. Based on the study findings, the researcher discussed and provided suggestions for psychological housing stability, the disparagement of the elderly in mass media, and countermeasures against psychological isolation.

• The Journal of the Korea Contents Association
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• v.19 no.7
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• pp.149-165
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• 2019

The purpose of this study is to conduct an in-depth interview on 5 middle aged women who have attempted suicide in the past and to explore their suicide attempts and the vivid empirical value of life after the attempt. The collected data were analyzed using Giorgi's phenomenological approach. The data analysis resulted in 21 sub categories and 7 essential categories. Study participants experienced an-'selected death at the end of a cliff', 'standing on the border of life and death', 'life became clear after escaping delusion', 'working toward life once again', 're-evaluating their past life and discovering new possibilities', 'experiencing the vividness of life here', 'spiritual growth and deeper insight'. Such results offer a discussion on existence toward self-completion, and hold significance in that it increased our in depth understanding and recognition beyond the narrow perceptions of individuals who attempt suicide.

• Korean Journal of Adult Nursing
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• v.22 no.3
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• pp.329-341
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• 2010

Purpose: The purpose of this study was to understand the meaning of death experienced by medical and nursing students through end-of-life care practice. Methods: Data were collected by in-depth interviews with twelve (six nursing and six medical) students. Conventional qualitative content analysis was used to analyze the data. Results: This findings were analyzed in three areas: 'feeling from the word of death', 'color association of death', and 'relation between life and death'. Results were three major themes and sixteen categories from the analysis. Three major themes include 'reality of uncertain death', 'have to leave, and 'new perception about death'. Sixteen categories include 'being well', 'fear', 'unknown', 'boundless', 'being with', 'out of sight', 'new start', 'go back to', 'place going by itself', 'place to meet with', 'being transformed', 'a sense of futility', 'the same point', 'a different point', 'continuous line', and 'a crossroad'. Conclusion: The findings suggest a number of themes that nursing and medical students reported about the end of life experiences that could be explored as a way of improving end of life care.

• Korean Journal of Adult Nursing
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• v.17 no.4
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• pp.602-611
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• 2005

Purpose: To understand the meaning of death seen by nursing students through art works. Method: The qualitative research method and the content analysis were used. The text were essays written by 42 senior nursing students about their impressions on death through art works. Result: Statements were classified into six categories and twenty six themes. The six categories include definitions of death, feelings about the death of a main character, responses to the death of the main character, feelings of significant others about the death of the main character, feelings of participants in this study, and oaths of the participants in this study. Conclusion: It is shown that participants recognize their position as nursing students, although they may not escape the fear of death, will learn to cope with death, and the dying in a suitably professional manner. In this respect, the study is considered to be helpful for the students in learning the knowledge and information which are needed for hospice nursing care more effectively.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.20 no.4
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• pp.381-388
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• 2013

Purpose: This study was done to investigate nurses' awareness of death and the meaning of life and identify factors influencing the meaning of life. Methods: Participants were 198 women nurses who had experienced the death of patients. They answered a self-administered questionnaire including demographics, awareness of death scale and meaning in life II scale. Data were analyzed using descriptive statistics, t-test, ANOVA, Scheff$\acute{e}$ test, and multiple regression (enter method). Results: The average score for awareness of death was $127.3{\pm}10.14$. This score is moderate not biased toward positive or negative. The average score for meaning of life was $130.3{\pm}9.42$ with 51% for loss steps, 45.5% for pursuit steps and 3.5% for discovery steps to the meaning of life. Factors affecting the meaning of life were religion, Buddhism (${\beta}=6.25$, p=.015) or Atheist (${\beta}=5.91$, p=.017), educational level, Master's or higher (${\beta}=16.22$, p=.003), work department, special department (${\beta}=3.49$, p=.017). Conclusions: Results of the study indicate a need to provide nursing programs that will promote nurses' spiritual and inner maturity.

• Korean Journal of Social Welfare
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• v.61 no.4
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• pp.163-190
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• 2009

The purpose of this study is to understand the origin of the super-aged rural community and the meaning of the elderly's life in such a unique society by looking into the elderly's life from the past to the present to the future. For the study in-depth interviews have been done with 16 old people living in Geumdong village, Imshil-gun of Jeonbuk Province, one of the most aged communities of Korea. By analyzing their statements, 4 themes have been found from 11 meanings of statements on the past life, which is characterized by their fight against bonds of extreme poverty and misfortune. On the present life, which is characterized by their bare existence in senility and their endless sacrifice for the children as they are never free from the physical pains accompanying the ageing and the concern about their children, 5 themes have been found from 14 meanings of statements. About the future life, which is characterized by their calm acceptance of the fate of their later life and their village which they think will disappear after they die, 3 themes have been found from 7 meanings of statements.

• Journal of Hospice and Palliative Care
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• v.7 no.1
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• pp.17-28
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• 2004

Purpose: Even though there have been various efforts for the dying with dignity of terminal patients, no researches focused on the public attitudes. Methods: In February 2004, we sampled 1,055 persons over 20 years of age from the sixteen cities and local districts of Korea through the quota sampling method according to their gender, age, and location. We conducted a telephone survey with a structured questionnaire on the attitudes toward dying with dignity and hospice palliative care. Results: The most important conditions for the dying with dignity on the patients' views were 'removing burdens for other people' (27.8%). Over the half of the samples chose their home as a preference for place of death (54.8%). 82.3% of the respondents agreed to the idea of withdrawing the medically futile life-sustaining treatment. Fifty seven percents of the answered public said that they intended to use the hospice service in case of terminal illness. Eighty percents thought that health care insurance should cover hospice service, and 80.9% gave positive response to the necessity of advance directives. Respondents emphasized 'the financial support for the terminal patients' (29.8%), 'covering hospice service with health insurance' (16.5%), and 'the education and public relation for settlement of desirable dying culture and hospice service' (15.9%) as the roles and responsibilities of the government for the dying with dignity. Conclusion: This study shows that there is a possibility of significant consensus on hospice and palliative care system for the dying with dignity of patients and reduction of the suffering for their families among the general public.