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

• Sim-seong Yeon-gu
• /
• v.37 no.2
• /
• pp.149-183
• /
• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• The Journal of the Convergence on Culture Technology
• /
• v.4 no.4
• /
• pp.67-75
• /
• 2018

We should step forward from the cremation-centered funeral and consider the well-ending of the diseased from a welfare perspective. Therefore, it is necessary to re-highlight our funeral culture from a welfare perspective and to explore developmental policies in association with the well-ending of the deceased. This study aims to examine the changing history of funeral culture, to identify problems arising in the funeral culture of the Seoul Metropolitan City, and finally present policy and practice implications for funeral culture. We conducted the survey on awareness of funeral culture with recruiting 500 citizens in Seoul City. Well-ending culture is the process which secures human dignity until the last moment of the death and improves the quality of death culture. Systematic approach to well-ending culture will gain the objectives of qualitative improvement of the death. Therefore, the funeral culture paradigm should be shifted for the settlement of funeral culture applicable to aging society. Education for well-ending preparation will give a meaning of life for both the persons waiting for the death as well as the family members. We also should establish funeral facilities as culture welfare facilities where all the generations share.

• The Korean Journal of Archival Studies
• /
• no.81
• /
• pp.133-157
• /
• 2024

This study seeks to examine how to understand the meaning and function of archives from the perspective of deconstruction through a discussion of Derrida's 『Archive Fever』. Derrida argues that the archive is not a space of fixed and absolute truth, but a place open to various interpretations. Archive records are composed of countless meanings constantly created by the people who produce the records and the people who read them. As a result, the archive is not simply a place to store past documents, but a place where meanings are produced, destroyed, and interacted with each other. It must be understood as a complex place. Derrida's view of archives reveals a deconstructive perspective on archives that can be understood separately from the discourse of power and memory. Based on Freud's psychoanalysis, Derrida analyzes the process by which meaning is created and destroyed in archives and the unconscious desires that act on it. Through this, we see that archives are not simply passive records of the past, but memories of the present and future. We must acknowledge that it is an active and complex place that is constantly being reorganized.

• The Journal of the Korea Contents Association
• /
• v.18 no.6
• /
• pp.545-553
• /
• 2018

This study analyzes the animal symbolism shown in the novella by Hyoseok Lee and seeks to shed light on the consciousness of the author expressed through such symbolism. Lee used animal symbolism since 1933 which was a literary turning point for him. Animal symbolism in his novels are more than an analogical theme but is used as a core meaning and image. This has a clear intention of the author underneath. Novella which is seen as the starting point of pure literature for Lee, uses the animal pig as a key symbol. The pig serves as a symbol of the capital for poor farmers, while also serving as an amplifier for the desires of the protagonist. The death of the pig that appears at the closing of the novella stands for the tragic reality of the farmers of the time who could not seek growth in their capital or realization of their desires. As such, has characteristics of pure literature but also represents the consciousness of the author who brings attention to the tragic reality of farmers. That is, is a work that realized the unique writing style of Lee and his animal symbolism to bring to life a middle way appraoch to realism and romanticism.

• Journal of Korean Classical Literature and Education
• /
• no.33
• /
• pp.153-184
• /
• 2016

This study investigates the funeral rituals practiced by the Joseon Dynasty as recorded about Lee Mun Geon (1494~1567, a.k.a Mukjae), who mourned by the grave of his deceased mother, Ms. Shin (1463~1535), a woman whose family's origin was Goryeon. The study focuse on the rituals performed by Lee after his mother's death, his participation in the funeral, and his mourning specifically as an individual who has lost his parent. Reviewing Lee's mourning life beside the grave, the contents of diary belonging to a nobleman in the middle of Joseon Dynasty were studied aimsing to find out the meaning of rituals, the overall recognition accorded to death, and the filial duties that were carried out by the noblemen of the time. Although noblemen in the middle of Joseon Dynasty ceaselessly attempted to change the observance of funeral rituals through legislation, it was difficult to change the mindset of the people, who fllowed the deep-rooted traditions of long history. It must be acknowledged that the Joseon Dynasty had a different cultural background than that of China. There was a fundamental problem when they tried to adapt The Family Rituals of Zhu Xi, followed by the Chinese, to the Joseon society. Although The Family Rituals of Zhu Xi emphasized ancestral rites focusing on enshrining mortuary tablets and the importance of establishing the family shrine hundred times, noblemen in the mid-Joseon Dynasty period cared for their parents in the grave by mourning for them than by following such practice. The solemn memorial service held in front of the grave, and the annual ritual service on the death anniversary were far more important to the noblemen in the mid-Joseon Dynasty. Amid such contradictions, the noblemen accepted and performed the mourning rituals beside the grave of their parent. Human beings across the ages have always dwelt upon thoughts of the afterlife. Most people believe that they attain a state after the death of their physicalbody. If humans did not have such thoughts, they would not be bothered if death occurs on being hit by a car on the street. Thus, human beings often think of the ritual services related to death, although in different forms. Therefore, mourning by the grave of their parent held great significance among the noblemen of the Joseon Dynasty as a sign of their filial piety.

• Sim-seong Yeon-gu
• /
• v.38 no.2
• /
• pp.269-304
• /
• 2023

The purpose of this paper is to present the psychological meaning of the creation myths by utilizing related myths, analysand's dreams, active imagination, and artwork to reveal the creative function of the unconscious. The creation myth is the phenomenon of projection when a new order is demanded in the chaotic phase of personal and human history. Depending on the attitude of the ego, it can be a sign of a reconstruction/alteration of consciousness or an invasion. Related literature such as Jung, von Franz, Neumann, Harding, and Edinger, domestic papers, and case reports are introduced to identify the background for this research. The psychological meaning of 'darkness' in creation myths is regarded as unconscious that is too dark to see. The Eskimo creation myth and an analysand's dreams of being blind and wandering in darkness are discussed in relation to nigredo in Alchemy. The psychological meaning of 'massa confusa' regards Uroboros, pleroma, early childhood experience, and a psychological womb in which everything is contained in one. With related myths and unconscious materials, a discussion is followed on how this realm can be a precursor of creation but also be trapped in an abyss. The psychological meaning of 'separation of world parent' is related to splitting one into two when unconscious contexts were touched before it became consciousness. Related myths, 'the world created between heaven and earth,' 'celestial being descending to the earth,' and 'the legend of relocation of a mountain,' as well as clinical material, are examined. Then this paper discusses the clinical implications of the separation of heaven and earth occurring on its own, that the creator's emotional aspects, such as loneliness and anxiety, are involved, and that delayed separation leads to the death of creatura and sudden separation leads to the death of the chaos. Then, the meaning of 'separation of world parent' is discussed in relation with separatio, the alchemical process of acquiring light/consciousness from darkness/unconsciousness. The psychological meaning of the creation of 'land/island' refers to the emergence of consciousness, the contents of the unconscious material into the realm of the ego. Related myths, such as the 'body of the monster/dragon becoming land' and analysand's dreams, are introduced, referring to the embodiment of Mercurius. This is followed by discussing related myths in creating the land to coagulatio in alchemy and utilizing creative work such as active imagination, art, music, and dance that can coagulate or concretize unconscious material in clinical approaches. Finally, myths of resurfaced land after the Flood or the complete destruction of the world in relation to the reconstruction of ego are discussed with related clinical material to show the importance of the analyst/therapist/supervisor's mental stability and capacity.

• Journal of Industrial Convergence
• /
• v.19 no.4
• /
• pp.49-55
• /
• 2021

This study attempted to review the research on biomedical ethics of nursing students published in Korea. Keywords included 'nursing students', and 'biomedical ethics', and a total of 26 studies were collected via databases such as KISS, NDSL, RISS. The biomedical ethics awareness was the main concept of biomedical ethics, consisted of right to life of fetus, artificial insemination, organ transplantation, and so on. There were differences in biomedical ethics awareness by ethical education experience, grade, clinical practice experience, and ethical education willingness to attend. Also, major keywords analysed with biomedical ethics were withdrawal of life-sustaining treatment, critical thinking, sexual attitude, nursing professionalism, and death perception. Study results can be used to provide basic data for preparing nursing ethics education in the future.

• Cross-Cultural Studies
• /
• v.41
• /
• pp.415-442
• /
• 2015

Through the comparison of "Rendezvous with a Bird" with "Araby", there were found to be well-explained psychological causes of the boy's (Petya) behavior that closely discloses the concrete object of desperation and definitely confirmed the internal causes of heroes (vanity of the boys in "Araby" and "Rendezvous with bird"). Through the comparison of "Rendezvous with a Bird" with "A man in a boat" we also knew that Petya's indefinite fear of death was to some extent a sense of guilt. This study contains a full-scale review of Russian contemporary writer Tatyana Tolstaya's short story "Rendezvous with a Bird", which is one of the her earliest works. As many critics indicate, the works of Tatyana Tolstaya resonate with metaphor. "Rendezvous with a bird" plays an important role in understanding this metaphoric tendency. In order to understand the metaphoric tendency of her works we need our own reading strategy, and so we inquired into the grasp of the main motifs. Analysis of the main motifs can start from the understanding of meanings of the very figurative title 'Rendezvous with a Bird'. To understand the meanings of the title, we first of all analyzed the incidents of actual or figurative meetings with birds in this work, and through this we deduced two main motifs. We confirmed one main motif of 'desperation', which centers on the love of a young boy and woman. We confirmed the other motif as 'death', which developed into the rendezvous of the grandfather with inevitable death. Thus, the 'desperation' and 'death' with which we meet in childhood becomes a subject matter for the writer. To understand the deeper meanings of these main motifs, we compared "Rendezvous with Bird" with the short story "Araby" by James Joyce and with the short story "A man in a boat" by Eyvind Johnson, which very successfully deal with the motifs: 'desperation' and 'death'.

• Journal of Korean Academy of Nursing
• /
• v.29 no.3
• /
• pp.576-584
• /
• 1999

The purpose of this study was to develop an education program for hospice care and to examine the effect of the program. The education program for hospice care was developed based on the philosophy and principle of Hospice and integrated with various professional areas related to the problems with which terminal patients and their family might be associated. The program was continued for 16 weeks and consisted of lectures and practices. The courses of this program were The Concept and Principle of Hospice, The Role of the Hospice Nurse, The Characteristics of Terminal Disease, Physical Care in Terminal Patients, Death Orientation, Psychological care for Terminal Patients, Spiritual care for Terminal Patients, and Care for the Family. To identify the effect of the education program for hospice care, the difference in death orientation of subjects between the pre and post performance of the education program was examined using the t-test. The finding of this statistic indicated that this education program for hospice care was effective in terms of changing the death orientation of subjects with positive direction. The education program for hospice care was performed several times at Kwangrim Hospice Missionary, Chungbuk University Hospital, and Wooam Church. Case studies were reported for a description of content of hospice care experienced by subjects after the performance of education, put this at the beginning 8 the sentence. In conclusion, the education program for hospice care was developed effectively. Therefore, this program should be used to educate and activate the subjects in community to be participants in hospice care.