• Journal of Korean Academy of Nursing
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• v.22 no.1
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• pp.68-80
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• 1992

In order to provide data basic to the training of hospice volunteers, this study was carried out to investigate the personal attributes and the Death Orientation of hospice volunteers. 80 hospice volunteers were sampled from those registered on Seoul Catholic Social Service and Korean Association for Volunteers Effort conveniently. Data were gathered from August 16th to October 3rd, 1991. The instrument used for this study was the Death Orientation Questionnaire developed by Thorson and Powell, subjective age and religiosity questionnaire developed by Bell and Batterson, and subjective health criteria developed by Baumann. Data were analyzed using frequency, mean, standard deviation, Chi-square, and t-test by SPSS - program. Result of this study are summarized as follows ; 1. The majority of hospice volunteers perceived younger in their subjective age than their chronological age (65%), Perceived themselves to be healthy subjectively(88.8%), and revealed to have high religiosity score(96.3%) 2. Level of Death Orientation of hospice volunteers was revealed to be moderate.(Mn＝2.06, SD＝0.40, range, 1.45-3.53) Among 25 Death Orientation items, respondents revealed the highest concern over the afterlife (Mn＝3.53, SD＝0.71), revealed the lowest anxiety about not knowing the next world after his or her death(Mn＝1.45, SD＝0.69), and relatively high concern over leaving careful instructions after death (Mn＝2.97, SD＝0.83) Respondents revealed low Death Orientation score(below 1.99) to 12 negative items(2, 3, 5, 6, 7, 9, 14, 17, 18, 19, 20, 22). Thus hospice volunteers seem to be preparing for their own death and shown positive Death Orientation to some items relatively. 3. According to personal attributes (demographic, socioecnomic, and relevant variables) of hospice volunteers, there were no significant statistic differences of Death Orientation score. Thus pre-existing Death Orientation of hospice volunteers and their motive of participation to the hospice service are to be considered important variables influencing the Death Orientation.

• Journal of the Korean association of regional geographers
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• v.20 no.4
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• pp.425-443
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• 2014

The subjects of this research are two-folds. First, it investigates the ways in which previous geographic studies have approached to human death and its spatial representations through various theoretical frames. It is found that necrogeographies on cemetery have changed into those studies focusing on the social and spatial contexts in which deathscapes are represented. Second, this research analyzes what institutional discourses have intervened in excluding or including modern deathscapes in Korea. Some discourses socio-spatially excluded specific (undesirable) deathscape, and they mostly depended on employing such terms as 'Yeoido' and 'illegal, luxury, or deserted cemeteries'. On the contrary, other discourses employed such terms as 'developed country', 'Unified-Silla Dynasty', and 'NIMBY', and they introduced new (desirable) types of deathscapes such as cremation. This paper conclusively argues that these discourses engendered 'truth effect' so as to introduce and promote specific deathscapes while repressing pre-modern (or conventional) deasthscapes and concealing discursive contradictions.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.11
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• pp.137-147
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• 2018

This study is a descriptive evaluation of the differences in biomedical ethics consciousness, related knowledge, awareness, and attitude of nursing college students according to the completion of biomedical ethics education. The data were collected from 112 nursing students using self-report questionnaires and analyzed by t-test, Chi-Square test, Fisher's exact probability test and Pearson's correlation coefficient using SPSS 21.0. There were significant differences between the two groups in the sub-domains of biomedical ethics consciousness, artificial insemination, euthanasia and organ transplantation. The biomedical ethics consciousness was positively correlated with attitudes toward human tissue donation and transplantation, awareness of death, and awareness of hospice palliative care. The results of this study showed that after participating in the biomedical ethics education, nursing college students had statistically significant differences in the consciousness of artificial insemination, euthanasia, and organ transplantation. Moreover, the consciousness of biomedical ethics was related to attitude toward human tissue donation and transplantation and awareness of hospice palliative care. Based on the results of this study, we would like to suggest the need for development of various curricula related to death, hospice palliative care, human tissue donation and transplantation in the biomedical ethics curriculum. In addition, as the study was conducted in a single college, it is difficult to generalize the results; therefore, additional studies at different facilities are recommended.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.149-188
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• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.

• 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.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.8 no.3
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• pp.357-365
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• 2001

Purpose: The purpose of this study was to identify the death orientation of college student nurses and to evaluate the effectiveness in death orientation of a class on 'hospice care'. this was done by investigating the difference between the death orientation before and after the class. Method: The instrument used in this Investigation was the death orientation scale developed by Thorson and Powell (1988). The subjects of the study were the 47 college student nurses in a 'hospice care' class. The research was carried out between March 2, 2001, when the class began, and June 21, 2001 when the class ended The collected data were examined using arithmetic mean, percentage, t-test, ANOVA. Result: The results of the study are as follows : 1. The average death orientation score of the subjects before the class was 2.80. 2. There were a significant difference in the death orientation scores before and after the class (p<0.001). Before the class, 'hospice care', the students had an average score of 2,80. Their average score decreased to 2.55 after the class. Of 25 death orientation items on the scale, 14 items decreased significantly after the class as compared to before the class. 3. According to personal attributes (religion. the existence of religion, the experience of a death in recently) of subjects, there were no significant statistical differences in death orientation (p>0.05). Conclusion: This study showed that a class on hospice care was effective in changing the death orientation of student nurses.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.203-216
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• 2003

본 논문의 목적은 근·현대의 일본 신종교운동들의 치료문화의 특징을 밝힘으로써 일본의 영성을 설명하는 것이다. 일본의 신종교운동들은 마음과 영혼에 상당한 비중을 주는 경향이 있기 때문에 그들은 '마음의 회복'이라고 불리는 일정한 의식을 갖는다. 달리 말하면 자아의 변화이다. 본인은 일본의 치료문화의 배경 안에서 그 의식을 분석하고자 한다. 왜냐하면 현대 일본의 신종교운동들은 일본의 전통적인 치료문화를 계승하여 발전시켰기 때문이다. 일본 영성의 특징은 자아와 훌륭한 삶 사이의 연계감이며, 일본의 치료문화의 특징은 바로 그 영성에 바탕을 둔 신념과 의식에의 관심을 통한 삶과의 교섭에 중점을 두며, 일본과 같이 풍부하고 포스트모던한 사회 안에서 삶의 활력을 느끼기에 불가능하고 일본의 보통의 삶 안에서의 죽음에 대한 경험의 부재라는, 그래서 그것이 없이는 생동감 있고 명랑하게 살 수 없는 그것의 현대적 한계성을 지적하면서 결론을 위해 이 주제를 세 가지 점에서 다룬다. 1. 일본 신종교운동들의 역사 2. 그 치료와 영성 3. 생기 있는 영성

• 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.

• Journal of Convergence for Information Technology
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• v.9 no.10
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• pp.244-253
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• 2019

This study was a descriptive study to investigate the effects of healthcare workers' consciousness of biomedical ethics, recognition of good death, and self-esteem on attitude toward advance directive. Participants in this study were 292 healthcare workers in the three general hospitals located Y city. The data were collected from April 2 to April 23, 2019 and analyzed descriptive statistics, t-test, one-way ANOVA, Pearson correlation coefficient, and multiple regression using the SPSS Win. 22.0 program. The result of the multiple regression indicates the intention to awareness regarding advance directives, intention to execute advance directives, time to complete advance directives and recognition of good death predict 23.5% (F=12.39, P=.000) of attitudes toward advance directives. Therefore, it is necessary to develop a program to establish attitudes toward advance directives by providing education on recognition of good death of healthcare workers.