• Korean Journal of Hospice Care
• /
• v.4 no.2
• /
• pp.21-41
• /
• 2004

• Cross-Cultural Studies
• /
• v.47
• /
• pp.191-216
• /
• 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 Korean Academy of Fundamentals of Nursing
• /
• v.1 no.1
• /
• pp.7-17
• /
• 1994

사람은 자연계 생물의 한 종(species)으로 태어나 자라고 늙거나 병들어 모두 반드시 죽는 고로 죽음은 생물학적인 존재인 인간에게 나타나는 보편적이고 필연적인 현상이다. 사람의 죽음은 생명 스위치를 끄듯이 일순간에 일어나는 현상이 아니고 일련의 과정을 거친다. 심장이나 폐장 또는 뇌와 같은 생명장기의 기능이 정지되면 생체액의 흐름이 정지되고 이로써 사람을 이루고 있는 모든 장기, 조직 및 세포의 생명현상이 멈추게 된다. 사람을 이루고 있는 세포가 모두 죽는 시간은 아무도 알 수 없기 때문에 사람의 죽음을 판정하는 일은 쉽지 않고 이에 실용적인 생의학적 판정기준이 논의되어 최근에는 뇌사를 죽음의 판정기준으로 하는데 동의하고 있어 "뇌의 기능이 비가역적으로 정지된 상태"는 죽음의 한 측면이다. 자신에게 다가올 죽음을 예측하면서 사는 존재인 사람에게는 이 생물학적인 과정을 거치는 동안 위격인 자아의 종결(consummation of personal self)이 함께 이루어지며 이 과정은 죽는 사람은 물론이고 가족 및 친지에게 있어서도 지극히 주관적인 고유한 경험이다. 죽음의 주체인 사람은 의지의 동물이며, 인간이 희망하고 추구하는 모든 행위는 이 의지의 표현이다. 인간의 의지 가운데 큰 의미를 두는 것은 삶, 특히 "영원한 삶"에 대한 의지여서 인간의 죽음은 의식(儀式)으로 정교하게 가꾸어져 문화가 되었다. 따라서 생의학적인 상태에 지나지 않는 인간의 죽음은 단편적인 사실로서 또는 경험의 과정으로서 뿐 아니라 종교, 관습, 문화적인 요소를 포함하는 거시적이고 포괄적인 종합체계로의 접근으로서 깊은 이해에 이를 수 있다.

• Journal of Digital Convergence
• /
• v.19 no.1
• /
• pp.275-284
• /
• 2021

The purpose of this study was to provide basic data for developing hospice intervention strategies that can enhance hospice care perception plus attitude toward death of nursing students by grasping the factors affecting the perception of first grade students. Data were collected from 185 nursing students at J university in G-do. Analysis was done using t-test, ANOVA, Pearson correlation coefficient, and Multiple regression with IBM SPSS WIN/25.0. Hospice care perception was correlated to moral behavior (r=.22, p=.002) and biomedical ethics consciousness (r=.29, p<.001). The most influential factor on the subjects' hospice care perception was biomedical ethics consciousness (β=.224, p=.012), followed by high financial competence of parents (β=.187, p=.027). The explanatory power was 11.5%. Therefore, systematic programs that can enhance moral behavior and biomedical ethics consciousness are necessary to promote awareness of hospice care. Also, the following data can be utilized as basic data to help develop hospice education programs.

• Journal of the Korea Academia-Industrial cooperation Society
• /
• v.19 no.5
• /
• pp.275-284
• /
• 2018

This study was a descriptive study to investigate the effects of nursing students' consciousness of biomedical ethics, good death recognition, and self-esteem on attitudes toward withdrawal of life-sustaining treatment. The subjects of this study were 204 nursing students attending university. The data were collected from October 24 to October 31, 2017 and analyzed using the SPSS Win. 22.0 program. Attitudes toward withdrawal of life-sustaining treatment scored $2.97{\pm}0.29$ out of 4, $3.01{\pm}0.31$ for biomedical ethics, $3.24{\pm}0.38$ for good death recognition and $3.23{\pm}0.41$ for self-esteem. There was a significant positive correlation between attitudes toward withdrawal of life-sustaining treatment and good death recognition, and there was a significant positive correlation between attitudes toward withdrawal of life-sustaining treatment and self-esteem. As a result of multiple regression analysis, it was found that good death perception affected nursing students' attitudes toward the withdrawal of life-sustaining treatment. In other words, elevated perception of good death was associated with more positives attitudes toward withdrawal of life-sustaining treatment. Based on the above results, it is necessary to develop a systematic education program for nursing college students. In addition, this researcher proposes an in-depth study to explore the variables that influence nursing students' attitudes toward withdrawal of life-sustaining treatment.

• Sijohaknonchong
• /
• v.25
• /
• pp.49-73
• /
• 2006

The poetic theme is a unified principle of which a poet writes poems out in his work. Theme is a poet's central thought expressed in his works. And it was described on the basis of writer's view of the world and life. In this study, I divided the themes of modern Sijo into three kinds according to the materials for a poem. Especially I am interested not so much in the poems taking outer problems of human life for the subject of a poem as in poems dealing with fundamental problems of human life such as self-consciousness, death, God's presence. Firstly, in modern Sijo which deals with poet's self-reflection and self-consciousness as a poet, poets examine himself. And he intends to write poems more severely. The more poet reflects self-consciousness, the more earnestly he tries hard to write good poems. As a poet. he feels complication between real-self and ideal self, so he tries to conquer the shame made in the gab of them. And he takes writing poems into his divinely appointed work in life. A kind of meta-Sijo is written in this circumstances. Secondly, there are modern Sijo, which shows deep concerns in death problems of human life. Thanatopsis expressed in modern Sijo is connected with poet's personal experiences. In most cases, poet describes fragmentary thoughts, sorrows and agony after death of his intimate persons. In Sijo, however, poets don't dig Into the death problem deep enough because of the characteristics of genre. But it is very significant work to take various materials of death into poetic themes in Sijo in that it makes us to reflect of human attitude of life. Thirdly, the poetic themes of dealing with fundamental problems of human and God are expressed in Sijo based on Christian view of the world. In such a poems, poet complains to God who looks in illogical human situations as a spectator of vulgar realities of life. But ultimately. poet expresses deep affirmation and obedience of God in his poems. So he manifests Christianity by the poetic paradox. Such poems change over the theme of modern Sijo the superficial Problems of reality to the deep situation of life.

• The Journal of the Convergence on Culture Technology
• /
• v.8 no.2
• /
• pp.7-13
• /
• 2022

The purpose is a qualitative study that explores the essential meaning of death for fourth-year students of nursing college who have completed the practical training in the Department of Nursing. The participants of this study were 15 students who were 4th graders at a university in M city, Jeollabuk-do and had a strong awareness of death. As for data collection, students who read a thesis related to death and completed 1004 hours of hospital practice were asked to write a self-report within 72 hours for questions. The collected data were analyzed using Krippendorff's phenomenological method. As a result of analyzing the experience related to death, it was derived into 30 meaningful statements in 3 categories, 9 topics. The three categories were derived from 'the end and together', 'death, fighting alone,' and 'fear and fear'. It is expected that the results of this study will be used as useful basic data for developing a professional understanding of death in nursing students and coping with the stress of death faced by new nurses.

• Journal of the Korean association of regional geographers
• /
• v.20 no.4
• /
• pp.425-443
• /
• 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
• /
• v.19 no.11
• /
• pp.137-147
• /
• 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
• /
• v.26 no.2
• /
• pp.149-188
• /
• 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.