• Journal of Digital Convergence
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• v.16 no.10
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• pp.271-279
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• 2018

This study attempted to identify and the relationship between death consciousness and awareness of good death of nursing students who have experienced clinical practice. The data collection was conducted for a total of 205 students from June 1 to June 15, 2018, who are 111 students in third grade and 94 students in fourth grade at S City of C university. Death consciousness and awareness of good death were both normal. Death consciousness according to general characteristics was the experience of thought about death(t=.559, p=.002), and awareness of good death was death education(t=.777, p=.018) and statistically significant difference in understanding death(F=2.964, p=.033). There was a positive correlation between grade and awareness of good death(r=.161, p=.021), but there was no correlation between death consciousness and awareness of good death(r=-.71, p=.311). As a result of this study, it was able to understand the death consciousness and awareness of good death, the importance of death thought and death education of nursing college students who experienced clinical practice, and the needed to repeated research for nursing education and relationship confirmation to improve the death consciousness and awareness of good death.

• Journal of Korean Philosophical Society
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• no.99
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• pp.69-100
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• 2012

Die Gegenwart steht den Tatsachen der Gewalt gegenüber. Wesentlich destruktive Techniken können den kollektiven Tod des Menschen als Gattung produzieren. Die Destruktivität dieser Techniken ist durch Skeptizismus geistesgeschichtlich gerechtfertigt. Ebelings Fundamentalpragmatik ist Reflexionstheorie der widerstandsfähigen Vernunft, welche einer Sozialisierung derjenigen Gewalt widersteht, die in einer gegenwärtigen Aussicht auf universale Selbstdestruktion des Menschen Tod produziert. Selbstbewußtsein (Apperzeption) ist bei Kant Selbstbewußtsein in Gegenstandsbewußtsein. Mit kritischer Auslegung von Kant zeigt Heidegger endlich, daß der Tod der Selbstbeziehung des konkreten Daseins als des In-der-Welt-seins gehört. Aber seine existenziale Analytik berücksichtigt nur individuelles Dasein zum Tode und vernachlässigt die Allgemeinheit des menschlichen Todes bzw. die dem allgemeinen Untergang widerstehende Vernunft. Apel kritisiert ein solipsistisches Erbe von Kants Bewußtseinsphilosophie und präsentiert ein Argument der Letztbegründung zur Überwindung des Skeptizismus. Aber seine Transzendentalpragmatik vernachlässigt die Endlichkeit des menschen und zeigt ein Defizit der fundamentalpragmatischen Vereinigung der Vernunft und des Todes. Aufgrund des gegenwärtigen Todesbewußtseins, das Heideggers Todesdeutung transformiert, rekonstruiert Ebelings Existentialpragmatik Heideggers Dasein zu Existenzsubjekt. Seine Fundamentalpragmatik vollzieht diejenige Erstbegründung, die zwischen der existentialpragmatischen Endbegründung des Todes und der transzendentalpragmatischen Letztbegründung vermittelt, und damit bestimmt sie Vernunft als Widerstandsbewußtsein (das bewußte Sein) gegen den Tod. Also ist sie neue transzendentalphilosophische Bewußtseinsphilosophie, die mit der neuen Selbstbestimmung der Vernunft entwickelt wird.

• Journal of dental hygiene science
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• v.13 no.3
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• pp.230-237
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• 2013

In this research, the degree of depression and death orientation of the 332 female students majoring in dental hygiene at colleges located in Gyeongsangbuk-do Province were examined and analyzed through a structured self-administered questionnaire from May to July, 2012, for the purpose of improving their mental health. The results are as follows: 1. The degree of depression of the subject students majoring in dental hygiene was shown that 59.9%, 36.8%, 3.0%, and 0.3% of the students were in the normal group, mild depression group, moderate level of depression group, and severe depression group, respectively. 2. The grand mean and the standard deviation of the subjects'death orientation was $2.09{\pm}0.62$ points. 3. The degree of depression of the subjects whose family's economic level was low, whose satisfaction with their family background was low, whose satisfaction level with their major was low, whose school records was low, who frequently thought about death, and who attempted suicide was high in a meaningful way, and death orientation was meaningfully low. In addition, those in the group with the experience of feeling suicidal were proved to have a significantly high degree of depression, and those without the experience of education about death had a low level of death orientation. 4. The degree of depression and death orientation had a positive correlation. When the study results above are combined, follow-up research needs to be conducted so that differentiated programs linked with the care for mental health for the formation of proper attitudes toward depression and death will be established to help students lead a positive life.

• Korean Journal of Hospice Care
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• v.8 no.1
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• pp.1-12
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• 2008

Perpose: The purpose of this study was to investigate the perception of death between Korean and Chinese nursing students. And it will help develop curriculum for preparing death, the quality of hospice care, as well as nursing education and practice. Methods: Data was collected from 492 nursing students participated(248 Korean and 244 Chinese) by questionnaire designed for examining Death Orientation (Thorson & Powell, 1988). They were analyzed using Cronbach's Alpha coefficients, factor analysis, t-test, ANOVA and regression analysis (SPSS; win 12.0 version) Results: More than half of the Korean nursing students followed a religion (58.5%) while the majority of Chinese nursing students did not follow a religion (93.9%). In the view of the afterlife, nursing students in China had two views. 'I really don't know what happens after a person dies (30.3%)' and ‘There is no afterlife and death is the end (29.5%)’. On the other hand the Korean nursing students’ answer were, 'After dying, a person goes to heaven or hell (27.3%)' and 'I really don't know what happens after a person dies. (22.9%)' The study also found that the average of 25 items in Death Orientation is 2.36points of nursing students in Korea and 2.50points of nursing students in China. This means that the concern, anxiety and fear were of the middle level for the Chinese Students and were higher than Korean students (t=3.51, p=.000). In the low factor of death orientation, those in Korea had higher 'anxiety of burden to family' than those in China (t=-3.50, p=.001). The nursing students in China had higher 'anxiety of the unknown (t=4.96, p=.000)', 'fear of suffering (t=6.88, p=.000), 'fear of extinction body and life (t=5.20, p=.000), 'fear of lost self-control(t=2.12, p=.034)', and 'anxiety of future existence and nonexistence (t=2.33, p=.020)' than those in Korea. There was no statistically significant difference for the 'concern of body and fear of identity lost' category. The death orientation of Korean nursing students had statistically significant differences according to age (t=3.20, p=.002), religion (t=2.56, p=.011), and afterlife (F=4.64, p=.000). The contribution of Death Orientation had a statistically significant difference, the afterlife variable (0.735, p=0.001). The death orientation of Chinese nursing students did not have any statistically significant differences. Conclusion: In conclusion, there were differences in death orientation between Korean and Chinese nursing students. In particular, those who believed in afterlife showed acceptance of death. The results of this study suggest that nursing curricula should include education program on death and spiritual nursing. Additional studies are needed to establish death education in China with careful considerations on Chinese policies, cultures and social systems.

• Journal of the Daesoon Academy of Sciences
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• v.16
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• pp.265-304
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• 2003

장례의식은 불교에서 가장 중요한 정기적인 의식들 중에 하나이다. 이러한 의식은 수도자나 죽은 사람들을 위해서 행해지고 있다. 그렇다고 장례의식의 목적이 죽은 사람들만을 위한 것이 아니라 근원적으로는 'saṃsāra'의 윤회로부터 완전한 해방을 구하는 모습을 의미한다. 티벳불교에서의 죽음은 두 가지를 의미를 인식한다. 하나는 열반으로 입적하는 것으로 다섯 가지에 완전히 융해되는 것을 뜻한다. 이러한 죽음은 더 이상의 '태어남'이 없다. 열반의 경지는 카르마 안에서 융해 되거나 평화를 얻은 경지인 것이다. 또 하나의 죽음은 카르마의 법칙에 의해서 통제 되거나 하나의 영혼이 열반 안으로 들어가기 전까지 순환적인 주기 안에서 지속적으로 반복되는 것이다. 카르마는 불교의 관례를 통해서 카르마의 힘은 없어질 수 있다고 할지라도 근본적으로 외부적인 간섭을 수행하지는 않는다. 즉 불교의 이념들은 각자의 노력을 통해 해방을 얻는 것을 가르치고 있다. 하지만 카르마의 경로가 식별하기 어려워 제의식의 효과나 수행의식을 통해 알아 볼 수밖에 없다. 여기서는 티벳불교에서 죽은 후의 몸을 적절히 배치하는 방법을 얻는 제의식이나 축제에 관심을 갖는 것이 아니라 이를 통한 실질적이고 복합적인 힘, 그리고 카르마적 흐름을 바꾸거나 심지어 없애버릴 수 있는 의식에 관심을 갖고자 한다.

• Journal of Digital Convergence
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• v.14 no.5
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• pp.349-358
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• 2016

This study identifies the relationships between professional values, bioethics and death ethic perception in Korean nursing students. The study included 284 nursing students. Data was obtained through convenient sampling, adopting a cross-sectional design methodology. Professional values among nurses were significantly different according to occupational view (p<.001), ethical perception (p<.001) and ethical values (p<.001). Death ethic perception was significantly different based on ethical education (p<.05) and ethical values(p<.05). Positive correlations were found between nursing professional values, bioethics and death ethic perception, death ethic was significant predictors of professional values with an explanatory power of 15.0%. The findings of this study may assist in providing a detailed understanding of values among Korean nursing professionals, bioethics and death ethic perception.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.17 no.1
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• pp.676-683
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• 2016

This study examined the relationships between self-esteem, and the awareness of biomedical ethics and the quality of life and death attitude, as well as the factors influencing the death attitude among 130 nursing students in college. The data were analyzed using an independent t-test, one-way ANOVA, Pearson correlation coefficients, and multiple regression with the SPSS Win 14.0 Program. Significant positive correlations were observed between the self-esteem and death attitude, between the awareness of biomedical ethics and the death attitude. The predictors for the death attitude were self-esteem (${\beta}=.25$) and awareness of biomedical ethics (${\beta}=.11$). The model explained 21.2% (F=10.4, p<.001) of the variance. The findings indicated that more study will be needed to explore the factors influencing the death attitude and to develop education programs for reinforcing a positive death attitude among college nursing students.

• The Journal of the Korea Contents Association
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• v.15 no.12
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• pp.294-303
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• 2015

The purpose of this study was to examine the effects end-of-life care education using self-reflection diary on spirituality, death orientation, and attitudes toward nursing care of the dying patients in nursing students. This study adopted nonequivalent control group pretest-posttest design and the subjects consisted of 69 in the experimental group and 68 in the control group. The education was performed for 100 minutes a session, once a week for 12 weeks. Data was collected using a structured questionnaire consisting of general characteristics, spirituality, death orientation, and attitudes toward nursing care of the dying patients. Collected data was analyzed for frequency, percentage, ${\chi}^2$ test, Fisher's exact test and t-test using SPSS/WIN 21.0 computed program. There were statistically significant differences in spirituality and attitudes toward nursing care of the dying patients between the experimental group and the control group. Regarding death orientation, our result showed no significant differences between two groups. These findings suggest that end-of-life care education using self-reflection diary was effective in enhancing the spirituality and attitudes toward nursing care of the dying patients in nursing students.

• The Journal of the Convergence on Culture Technology
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• v.7 no.3
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• pp.71-78
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• 2021

The purpose of this study was to investigate the effect of good death recognition, self-esteem, attitude toward withdrawal of life-sustaining treatmenton the consciousness of biomedical ethics in nursing students. Data were collected from 154 nursing students in B city and analyzed by t-test, ANOVA, Pearson correlation coefficient, and multiple regression using SPSS/WIN 22.0. The degree of consciousness of biomedical ethics in nursing students was 2.87±0.26. There were significant differences in consciousness of biomedical ethics with respect to religion(t=-2.90, p=.004). There was positive correlation between consciousness of biomedical ethics and good death recognition(r=.27, p=.001), self-esteem(r=.36, p<.001), negative correlation between consciousness of biomedical ethics and attitude toward withdrawal of life-sustaining treatment(r=-.29, p<.001). The factors affecting consciousness of biomedical ethics of the study subjects were good death recognition(β=.26, p<.001), self-esteem(β=.29, p<.001), attitude toward withdrawal of life-sustaining treatment(β=-.30, p<.001), religion(β=-.20, p=.004), with an explanatory power of 28.7%. Through this research requires the fellow study to determine the factors affecting consciousness of biomedical ethics of nursing students.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.3
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• pp.429-437
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• 2019

This study was a descriptive study to investigate the factors influencing on attitude toward withdrawal of life-sustaining treatment of nursing students' consciousness of biomedical ethics, good death recognition and meaning of life. The subjects of this study were 293 nursing students attending college at P city. Data were collected for two weeks from May 1, 2018 to May 11, 2018. The statistical method was performed with SPSS WIN 22.0 using a complex sampling analysis, pearson's correlation coefficients, and a multiple regression analysis. The result of this study was significant positive correlation between attitude toward withdrawal of life-sustaining treatment and consciousness of biomedical ethics(r=.266, p<.001), good death recognition(r=.373, p<.001), meaning of life(r=.122, p=.037). The meaning of life was significant positive correlation consciousness of biomedical ethics(r=.294, p<.001), good death recognition(r=.230, p<.001). The good death recognition was significant positive correlation consciousness of biomedical ethics(r=.306, p<.001). Factors Influencing on the attitude toward withdrawal of life-sustaining treatment was good death recognition(${\beta}=.32$, p<.001) and consciousness of biomedical ethics(${\beta}=.16$, p=.004). These factors explained about 16% of the variance. Therefore it is necessary to develop an educational program to positively raise the attitude of consciousness of biomedical ethics and good death recognition.