• Korean Journal of Child Studies
• /
• v.27 no.3
• /
• pp.1-27
• /
• 2006

This study investigated kindergarten teachers' experience and perceptions of education about death concepts in kindergarten children. Twenty kindergarten teachers were interviewed for this qualitative study. Results were that most kindergarten teachers perceived the necessity of the practice of the education about death concepts for kindergarten children; most kindergarten teachers recognized that all kindergarten teachers need to have professional knowledge for the successful practice of education about death concepts for kindergarten children; most kindergarten teachers recognized that education about death concepts needs to be included in the early childhood education curriculum.

• Korean Journal of Child Education & Care
• /
• v.18 no.4
• /
• pp.213-225
• /
• 2018

Objective: Research on children's death concepts requires an approach considering social and cultural context. A qualitative method is necessary to explore children's cognitive process of understanding death. Thus, this study, to overcome the limitations of the quantitative approach based on the deductive logic led by adult researchers, adopted a qualitative research method. Methods: The data collection, referring to the theories of Corr and Balk (2010) and Smilansky (1987), used Death Concept Questionnaire. Each structured question was followed by open follow-up questions to explore how children understood each concept of death. Results: The results showed that participant children were still lacking in the acquisition of death sub-concepts. The qualitative result from open interview showed how children can and can not acquire the concepts of death. Conclusion/Implications: The study could be used in future development of death education programs for children. Based on the results of this research, it is necessary to develop programs for children's death education, which would help them coping with death related anxiety and loss experiences.

• Journal of the Daesoon Academy of Sciences
• /
• v.40
• /
• pp.155-185
• /
• 2022

The purpose of this study is to compare death the Korean Buddhist understanding of death with that of Daesoon Jinrihoe. Various concepts, including reincarnation (輪廻), myeongbu (冥府, 'the postmortem offices' or 'afterworld') and the Ten Kings (十王) of the afterworld are used to explain views on death in both religions. However, these concepts differ not only in their content and categorization, but also in terms of the meaning they occupy within the doctrines of each religion. In other words, although many similarities can be found between Buddhism and Daesoon Jinrihoe's concept of reincarnation, at the same time, differences between them can also be pointed out. The differences include the period of time between one's death and reincarnation and also the importance of reliance upon other people or divine powers during the reincarnation process. With regard to ideas involving myŏngbu, there are far more differences than similarities. Both Buddhism and Daesoon Jinrihoe shares a similar notion of an afterlife judgment presided over by the Ten Kings. However, many differences can be found when it comes to Daesoon Jinrihoe other view of myŏngbu, known as 'myeongbu gongsa (the Reordering Works of Myeongbu).' These works are considered to be of great doctrinal importance in Daesoon Jinrihoe. Therefore, the concepts of reincarnation and myeongbu that appear in both traditions should not be considered identical and need to be redefined accordingly in comparative contexts. In other words, the concepts of reincarnation, myeongbu, and the Ten Kings as they appear in the Daesoon Thought should first be differentiated from their counterparts found in Buddhism and then be redefined in the context of the new and independent system of thought in which they exist. These concepts should then be applied to broader theoretical discourse on religion.

• Journal of English Language & Literature
• /
• v.56 no.4
• /
• pp.691-717
• /
• 2010

Chaucer's Troilus and Criseyde is a tale of love framed by an overarching pattern of death, set in the war-torn and doomed Troy, from which the lovers cannot separate their fate. Compared with Boccaccio's poem, the attention paid to death in Chaucer's version underlies his complex treatment of love. Above all, the language of death in Chaucer's poem provides the thread from which the entangled web of love is woven. Death together with desire pervades the language and rhetoric of the poem, prominent not only in the courtly love tropes, but also in the characters' asides and speeches. The prominence of these two concepts, desire and death, seem to be central to the various issues that the poem contains explicitly and implicitly. That is, two concepts are the basis for the breadth and depth of Chaucer's examination of love in light of the social and political realities of late fourteenth century England. The language of death in Chaucer's poem reflects the powerful influence on his imagination. With the devastation wrought by the plague and the changing fortunes of England in the war with France, Chaucer's world was once saturated in death, and one that could amply parallel the turn from prosperity to downfall. In particular, Chaucer's poem is suffused with the language of contagion and death in connection with desire. Troilus's lovesickness mimics the progress of a viral infection. Once breached, his body performs its newly compromised identity through fever, loss of appetite, and physical disintegration. On the other hand, Chaucer depicts Boccaccio's conventional portrait of Criseyde into a elaborate paramour of a pathogen. She is characterized as the contaminant that infects male hero. In addition, Criseyde is cast as sole earthly cure of illness that Troilus suffers from. In spite of Criseyde's role as nurturer and healer, Troilus longs for his own death and feels death clutching his heart. Finally, Troilus's love toward Criseyde is doomed to death.

• Journal of Korean Academy of Nursing
• /
• v.37 no.4
• /
• pp.442-452
• /
• 2007

Purpose: The purpose of this study was to develop an online education on death, 'successful life, and beautiful death' for university students and to evaluate students' changes regarding perception of self and death. Method: A quasi-experimental design was used with one experimental group pre-post test. Subjects were 154 students who enrolled for online education about death for 16 weeks. SPSS/WIN 12 was used for analyzing data. Result: The results of the study clearly indicated this class had positive effects on students' perception of death-related concepts, attitudes toward death, and self-concept, showing statistically significant higher scores in post-tests than in pre-tests. In addition, the result of class evaluations showed a positive response, Conclusion: Findings suggested that this online education about death was effective to change students' perceptions of death related knowledge, attitude toward death, and self-concept. Recommendations for further studies were provided.

• Journal of the Daesoon Academy of Sciences
• /
• v.19
• /
• pp.213-250
• /
• 2005

Until 1970's, mankind have not had definite perspectives on what life after the death was like, which is one of the most important problems for them. Their concepts of the 'life and death problem' has been distorted by the dogmas of the established religions such as Buddhism or Christianity on heaven and hell. But the mankind came to have wholly different views on the life after death thanks to the studies by Raymond Moody Jr. or Elizabeth Quebler-Ross in the mid-1970's. This is the studies on the so-called 'near-death experience(NDE)' which made humankind be able to have scientific approach to the life after death for the first time in their history. What attracts our attention at this point is, however, that the arguements of the NDErs on humman destiny accurately coincide with those of the established religions. In the NDE, most of the experiencers have an encounter with the personal being, symbolized by the Light, through whom they learnt that the devotion(or love) to the neighborhood and the gain of the wisdom are the sole meaning of life. With this result, we can recognize why essential virtues maintained by the established religions until now such as ultimate compassion, unconditional love, forgiveness, or insightful learning are so significant, and that our studies of the NDE are very important in this respect.

• Journal of Korean Public Health Nursing
• /
• v.13 no.1
• /
• pp.114-127
• /
• 1999

In order to care the persons who are dying a nurse should first solve her / his own conflicts about death. and be aware of their own concepts of death and dying. In order to find out patient's spiritual needs and to give better spiritual nursing care. a nurse should know her / his own spiritual needs and be aware of their own concepts of spiritual nursing problems. To improve nurse's understanding towards death and dying and nurse's knowledge towards spiritual needs and spiritual nursing care. 14 weeks(two hours a week) spiritual nursing care education was given to 3th grade baccalaureate nursing college student. Before and after spiritual nursing care education. 30 items of prepared questionare focused on the attitudes toward death and dying was asked. Pre and post results are as follow ; 1. The dying patient's emotional and physical needs. There was no significant difference between pre and post educated groups. Both of the situations. they agreed upon$(69.64\%)$ that the dying patients have high emotional and physical needs to solve. 2. Telling the truth of dying process. There was no significant difference between pre educated group$(53.33\%)$ and post educated group$(55.95\%)$. 3. Attitudes of medical personnels. There was no significant difference between pre$(51.49\%)$ and post educated groups $(53.87\%)$. These responses indicate that nursing college student didn't have enough experiences on dying patients care. 4. General attitudes on death and dying. Number of nursing students who were thinking positively toward death and dying were Increased (pre $39.68\%$. post $45.44\%$) and who were thinking negatively toward death and dying were also decreased (pre $37.30\%$. post $33.93\%$). 5. Attitudes toward mechanical assistance for life-expanding of helpless patient. There was a significant difference between pre and post educated groups. About $34.13\%$ of them approved upon mechanical assistance for life and about $33.14\%$ of them disapproved. 6. Attitudes of family members of dying patient. There was no significant difference between pre and post educated groups. About $45.24\%$ of both groups, agreed upon that the family members feel annoyed with dying patients and about $22.42\%$ of both groups disagreed. Whether they received the spiritual nursing education or not, they were aware of that the family members feel annoyed with dying patients. 7. Special facility and educational preparation for dying patient. There was a significant difference between pre$(82.14\%)$ and post$(90.87\%)$ educated groups. These responses indicated that after they received the education, they felt more about the necessity of special facility and educational preparation for the death and dying patients. 8. Special facility and welfare system for the old. There was a significant difference between pre$(58.33\%)$ and post$70.64\%$ educated groups. There responses indicated that after they received the education, they felt more about the necessity of special facility and welfare systems for the old.

• Journal of Korean Academy of Fundamentals of Nursing
• /
• v.3 no.2
• /
• pp.235-246
• /
• 1996

The purpose of this study was to discover the experience of hemodialysis which clients confronted hemodialysis at the same time as CRF diagnosis and to understand the nature and meaning of their crisis experience. The research subjects were 6 clients receiving hemodialysis in Seoul from Jan. 1996 to Jul. 1996. Data were collected by informal indepth interview and participant observation. Content Analysis(by Seaman & Verhonick, 1982; Woods & Catanzaro, 1988) was applied to collect similar contents and common experience in order to derivate concepts and categories for better understanding of their hemodialysis experience. As a result, 6 categories derivated to indentify their hemodialysis experience of the CRF clients-confronted hemodialysis at the same time as CRF diagnosis-were as follows: 1) The category of shocking crisis composed the concepts of shock, amagement and suffocation. 2) The category of denial composed the concepts of disease refusal and hemodialysis refusal. They repeatedly visited hospitals or didn't visit hospital in order to refuse disease, then depended on folk remedy or shamanistic method. 3) The category of severe anxiety composed the concepts of abandoned feeling, shame, resentment, neurosis and anger. 4) The category of depression composed the concepts of grief, suffering of unfairness, tearing, desire to death. 5) The category of powerlessness composed the concept of hopelessness. 6) The category of resigned acceptance composed the concepts of resignation and acceptance. In this study, the CRF clients who confronted hemodialysis at the same time as CRF diagnosis experienced six stages in accepting hemodialysis but these stages were mingled simultaneously and went on.

• Journal of Radiation Protection and Research
• /
• v.4 no.1
• /
• pp.29-35
• /
• 1979

Comparison of the risk of death due to radiation exposure with the same risk due to occupational hazards in other safe industries underlines the importance of the ALARA principle. The outlined responsibilities and listed examples presented here can serve as a basis for expanding and developing the concepts necessary for its successful application.

• 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.