• Journal of the Daesoon Academy of Sciences
• /
• v.16
• /
• pp.69-85
• /
• 2003

Death has been one of the basic objects in philosophy and religion. Why do people feel afraid about death? Maybe it is because they don't know the situation after death or because they have a wrong idea about it. Someone may think that he/she doesn't care the situation. But this attitude is wrong. We must understand that our attitude about life is shaped by our knowledge of the situation after death. A recurrent theme about death in popular thought is the idea that death is mysterious. As we have seen, it is difficult to formulate a satisfactory philosophical analysis of the concept of death. If it is impossible to analyse the concept of death, then it is impossible to explain precisely what we mean when we say that something dies. It might be said therefore that, in virtue of this fact, death is mysterious. Of course, death is not distinctively mysterious - all other unanalysable concepts are equally mysterious in this way. Reflection on death gives rise to a variety of philosophical questions. One of the deepest of these is a question about the nature of death. Typically, philosophers interpret this question as a call for an analysis or definition of the concept of death. Plato, for example, proposed to define death as the separation of soul from body. However, this definition is not acceptable to those who think that there are no souls. It is also unacceptable to anyone who thinks that plants and lower animals have no souls, but can nonetheless die. Others have defined death simply as the cessation of life. This too is problematic, since an organism that goes into suspended animation ceases to live, but may not actually die. The eastern philosophers proposed to define death as the nonduality of life and death. Taoists, for example, do not believe in the Wheel of Life of the Buddhists nor in the Heaven or Hell of Christianity. Taoists view existence as glorious. The whole Universe, they teach, is a marvelous, vibrant Unity wherein everything, visible and invisible, pulses with energy and changes. As being develops through the experience of existence, its vessels are swept onwards by the mighty stream of the eternal TAO to other forms of expression and activity. Man does not die; he merely extends into new fields. Taoists teach that the end of a person is the return to the Ultimate Reality. "Life is uncertain - Death is certain": This is a well known saying in Buddhism. Knowing very well that death is certain and it is a natural phenomenon that everyone has to face, we should not be afraid of death. Yet, instinctively, all of us fear death because we do not know how to think of its inevitability. We like to cling to our life and body and so develop too much craving and attachment.

• English Language & Literature Teaching
• /
• v.12 no.4
• /
• pp.277-290
• /
• 2006

This study is to find out the meaning of the death in Donne's "Holy Sonnets" and divine poems. Death issue is the important theme and is used frequently in his poems. He expresses an assertion of faith about the defeat of death and wishes to gain new birth and eternal life through death. Ironically death must be died for rebirth and an inevitable death. Death is another way to get new life and return to Christ. Many readers think that "Hymn to God my god, in my sickness" is Donne's most distinguished achievement in his divine poems. The poem shows that death must be accepted willingly because it is only through death that man can reach heavenly bliss and gain new life. He develops an antithetic parallel between two hills and two trees. Paradise and Adam's tree which brought death into the world are related analogically to Calvary and the Cross, which brought resurrection and eternal life. Death and resurrection are shown to be conjoined in the poem. To sum up, Donne tried to pursuit death for rebirth and modeled after Christ's death and Resurrection.

• The Korean Journal of Legal Medicine
• /
• v.42 no.4
• /
• pp.159-163
• /
• 2018

Progressive muscular dystrophy (PMD) is a primary muscle disease characterized by progressive muscle weakness and wasting, which is inherited by an X-linked recessive pattern and occurs mainly in males. There are several types of muscular dystrophies classified according to the distribution of predominant muscle weakness including Duchenne and Becker, Emery-Dreifuss, facioscapulohumeral, oculopharyngeal, and limb-girdle type. Clinical manifestations of PMD are clumsy, unsteady gait, pneumonia, heart failure, pulmonary edema, hydropericardium, hydrothorax, aspiration, syncopal attacks, and sudden cardiac death. The deceased was a 34-year-old man, and the onset of the first clinical symptom, gait disturbance, was in his late teens. His elder brother had the same disease and experienced brain death after a head trauma and died after mechanical ventilation was discontinued. After an autopsy, we found contracture of the joints, pseudohypertrophy of the calf, wasting and fat replacement of the thigh muscle, pericardial effusion (80 mL), fibrosis and fat replacement of the cardiac ventricular wall, pulmonary edema, and froth in the bronchus. The cause of death was heart failure and dyspnea due to muscular dystrophy. There was no sign or suspicion of foul play in his death.

• Korean Journal of Hospice Care
• /
• v.6 no.1
• /
• pp.1-11
• /
• 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.

• The Korean Journal of Malacology
• /
• v.31 no.4
• /
• pp.267-272
• /
• 2015

This study was conducted in order to elucidate the dissemination mechanism of P. olseni using field and laboratory experiments. For this purpose, we quantified the level of P. olseni infection in buried (healthy) and surfaced (gapped) R. philippinarum from a clam bed on Wi-do Island on the west coast of Korea. In addition, the levels of internal and released P. olseni cells from artificially infected (and later dead) R. philippinarum were monitored for 8 days using the RFTM-2 M NaOH lysis method. Our results indicate that P. olseni cells in buried R. philippinarum was $2,655,625{\pm}1,536,936cells/clam$; the level in gapped R. philippinarum was considerably lower, $28,203{\pm}24,889cells/clam$ (p < 0.05). In the laboratory experiment, the P. olseni cells remained in the host tissue 2 days after death was approximately 50% lower than the level of infection measured in living clams. The level dropped to 20% 4 days after death and to 1.5% 6 days after death; eight days after death, P. olseni cells were undetectable since the R. philippinarum flesh had completely decomposed. The level of released cells on the day of death was only 0.05% of the internal level in live R. philippinarum; however, the level increased to 2.3% 5 days after death then gradually decreased and no released cells were detected 8 days after death. Therefore, our laboratory experiment suggest that the low level of P. olseni infection observed in gapped R. philippinarum at Wi-do Island could be caused by lysis of the most of P. olseni cells during the decomposition of dead R. philippinarum tissues. Until the end of decomposition of R. philippinarum, 6.68% of the total amount of P. olseni was released within 8 days. Our study showed that the amount of P. olseni cells from dead host is a considerably higher level than naturally released from healthy R. philippinarum, suggesting that death of the host plays an important role in the dissemination of P. olseni.

• Korean Journal of Health Education and Promotion
• /
• v.16 no.2
• /
• pp.81-92
• /
• 1999

This study attempt to analyze the influence of the preliminary education on the Elderly's attitude for death and to present basic data for the death-preliminary education. The data were collected by administerial the Questionnaire interview with 169 the elderly who was 200 the elderly over 60 year old in silver colleges. The Questions was consists the awareness recognition of death, character, attitudes toward for death. The statistical methods used for the analysis were t-test, factor analysis. The results were the follows. There was no statistically significant relations between the fear of death and the general characteristics the elderly, but the old women felt more anxiety than old men. Especially, more aged, unhealthy the elderly felt it more and the lower educated or the single felt it more severely. The change in the attitude for death: They attitude for death was considerably changed after the preliminary education. Fears and anxiety about death were more reduced and the inevitability of death was accepted positively. This result showed the influence of the preliminary death education had positive affliction of the elderly's attitude for death. Accordingly, with the practice of the preliminary education we can release the elderly from the fear for death and guide them to live meaningly.

• Journal of Korean Academy of Nursing
• /
• v.39 no.1
• /
• pp.1-9
• /
• 2009

Purpose: The purpose of this experimental study was to examine the values of a death education program developed to improve life satisfaction and attitude toward death in college students. Methods: The death education program was developed and then used with 22 college students for 5 weeks, once a week for 150 min. Before and after the intervention, students responded a questionnaire developed to measure life satisfaction and attitude toward death. t-test, $X^2$-test, and paired t-test with the SPSS program were used to analyze the data. Results: The death education program significantly improved life satisfaction but had no statistically significant effect on attitude toward death. There was a significant difference in life satisfaction between the experimental and control groups but not in attitude toward death. Conclusion: Based on the above results, it is apparent that the death education program has an affirmative effect on life satisfaction in college students and some impact on attitude toward death. We suggest, therefore, that the death education program should be used with all human beings to help them recognize the values of themselves and their current lives and improve their satisfaction with life.

• Journal of Korean Academy of Fundamentals of Nursing
• /
• v.12 no.1
• /
• pp.91-100
• /
• 2005

Purpose: This research used quantitative research to identify differences in death consciousness between pre and post education. The study was also designed to further understanding of the effects of nursing education by using a qualitative analysis to examine hospice education experience. Method: This study a one group pre-post test design. Results: 1 The mean score for the students' death consciousness before the hospice education averaged $2.15{\pm}\;.33$, a medium level for death Consciousness. The Score after education was $2.25{\pm}\;.36$, that is, there was higher score for death consciousness after education. 2. The result of classification, giving their names and categorizing the experience of being in a coffin shown to be self-reflection, regret, recognition to death, death as discontinuation of life, the last closing from everything, death as a sad and cruel event, death as another world, specialist intuition of nursing. Conclusion: This research provided an opportunity for nursing students to consider death earnestly and realistically through hospice nursing education. We also discovered affirmative changes in the students' viewpoint of death, students who in future clinical practice may work with elders. We also found increases in motives to develop ability to present effective aid to dying patients.

• Journal of Oral Medicine and Pain
• /
• v.12 no.1
• /
• pp.27-40
• /
• 1987

When the men die, uniform changes progress. Many investigators have studied about the time after death, but it's very difficult to measure the time elapsed since death, particularly in highly decomposed or probably skeletonized bodies. But the teeth are very stable to the changes of physical and chemical properties and their changes are very slow. At this point of view, the author studied this theme as one of the pioneers in our country. In this study, the author observed the degree of the dentinal expansion and the crack of enamel and cementum of the teeth which had been extracted from December, 1983 to September, 1987. The teeth were extracted from the male and female who was 18 to 85 year old. The results are followed; 1. The degree of dentinal expansion increased rapidly until 7 months with high degree and then decreased slowly. 2. The equation of regression for representing x as the degree of the dentinal expansion and y as the time elapsed since death, is y = 29.43-1.13x (p<0.05) 3. The crack of the enamel surface seemed to begin at 1 year from extraction and to increase apparently before or after 20 months. 4. The crack of the cementum began at 3 months from extraction and dendrite crack began at 16 months from extraction. After this, the crack increase continuously and the rate of cracking were more rapid as compared with that of enamel. 5. It seems to be useful to measure the time elapsed since death using the degree of dentinal expansion and the crack of enamel and cementum, particularly in the old bodies after death.

• BMB Reports
• /
• v.50 no.7
• /
• pp.361-366
• /
• 2017

Tetraploidy, a potential precursor of cancer-associated aneuploidy, is produced either by cell fusion or failure of cytokinesis. In this study, low p53-expressing HeLa cells were used to address the fate of cancer cells after fusion. We found that massive cell death or growth arrest occurred a few days after fusion. Interestingly, cells with larger nuclei preferentially died after fusion, suggesting that a larger deviation of DNA content is a strong inducer of apoptosis. Notably, a fraction of cells escaped cell death. Also, the stability of survivin increased, and its localization changed preferentially to the cytosol in fused cells. Knockdown of survivin decreased the survival of fused cells, more than observed in unfused cells, showing increased dependency of fused cells on survivin. Collectively, after cancer cell fusion, some fused cells avoid the apoptotic crisis partly owing to survivin, and continue to proliferate, a process that contributes to human cancer progression.