• 호스피스학술지
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• 제6권1호
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• 환경생물
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• 제35권4호
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• pp.492-500
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• 2017

남해안 통영-사량도 동북부의 굴 양식장 주변 해역에서 2016년 6월부터 2017년 5월까지 식물플랑크톤군집의 계절변동 및 환경특성을 조사하였다. 본 연구는 굴의 먹이생물인 식물플랑크톤의 현존량이 계절적으로 어떻게 분포하고, 그들의 현존량을 조절하는 환경인자 특성을 규명하고자 하였다. 조사 기간 동안 수온은 2월 $7.54^{\circ}C$에서 8월 $29.5^{\circ}C$로 변화하였고, 하계에 고수온현상이 지속되었다. 염분은 하계 집중강우와 태풍의 영향으로 31 psu 전후로 낮게 관찰되었고, 최저치는 9월에 30.68 psu로, 최고치는 5월 34.24 psu로 관찰되었다. pH는 표층에서 7.95~8.50로, 저층의 7.91~8.3보다 조금 높게 관찰되었으며, 용존산소는 pH와 유사하게 표층에서 $6.0{\sim}9.45mg\;L^{-1}$로 높게 나타났고, 저층에서는 하계에 $5.25mg\;L^{-1}$의 전후로 낮게 관찰되었다. 질산염+아질산염은 $0.14{\mu}M$에서 $7.66{\mu}M$로, 인산염은 $0.01{\mu}M$에서 $4.16{\mu}M$로, 규산염은 $0.27{\mu}M$에서 $20.33{\mu}M$로 각각 변화하였다. 표층 Chl. a 농도는 $0.37{\mu}g\;L^{-1}$에서 $2.44{\mu}g\;L^{-1}$로 변화하였고, 연평균 $1.26{\mu}g\;L^{-1}$로 관찰되었다. 식물플랑크톤 군집은 연평균 규조류가 69%로 가장 높았고, 다음으로 와편모조류가 17%, 은편모조류 10% 순으로 나타났다. 6월에는 와편모조류 P. donghaiense가 90%로 극우점하였고, 7월은 규조류 Chaetoceros decipiens가 우점하였다. 하계에는 Rhizosolenia setigera와 Pseudo-nitzchia delicatissima가 높게 나타났고, 추계에는 Chaetoceros spp.와 함께 은편모그룹이 점차적으로 증가하였다. 동계에는 Skeletonema spp.와 Eucampia zodiacus가 높은 밀도로 출현하였다. 결과적으로 굴 양식장 주변 해역에서 계절에 관계없이 Chl. a 농도가 $2.5{\mu}g\;L^{-1}$ 이하로 나타났고, 연평균이 $1.26{\mu}g\;L^{-1}$로 일정하게 낮게 나타난 것은 지속적으로 여과섭식하는 굴의 성장특성 때문에 일정의 식물플랑크톤 현존량이 제어되고 있다는 것을 시사할 수 있었다.