• Korean Journal of Psychosomatic Medicine
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• v.10 no.2
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• pp.69-77
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• 2002

The Daseinsanalytic understanding of somatization as a phenomenon begins with a question about the real nature of human body. The human body is primarily not an object of scientific study, which is based on the dichotomy of mind and body, but it is an existential body(Leiblichkeit) disclosing the meaning of Beingness of human being. Since the meaning always discloses itself in man's relations with his world, his body in existential nature expresses his relations with the world. Such a somatic expression of world relations is the phenomenon of somatization whose meanings are illuminated by phenomenological method, which is unlike the method adopted by natural science investigating the cause and effect.

• Research in Community and Public Health Nursing
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• v.28 no.1
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• pp.98-106
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• 2017

Purpose: To understand the meaning of the lived experience with Person under train (PUT) for train or subway operators. Methods: The study was built on hermeneutic phenomenological themes from individual interviews of present-day train or subway operators in South Korea. Eight participants were selected to participate in the study. All qualitative data were analyzed using the heuristic guides of Van Manen. Results: Four fundamental lifeworld themes and eight sub themes emerged in the findings. The first theme of spatiality had'the place pressed by the darkness' and 'the train drags me there'. The second theme, corporeality had 'a foreboding fear', and 'debris of death that gets stuck in the whole body'. The temporality theme had'distorted time in chaos', and 'memory trapped in time'. Finally the last existential theme of relationality had 'intrapersonal encounter' and 'resentment and guilt'. Conclusion: The four existential lifeworld themes provided a framework for in-depth investigation of the operator's "lived experience." This leads to clear understanding of effects of PUT experience on related individuals. The findings imply that specific active nursing intervention strategies are necessary in order to treat affected train operators, and to prevent further issues in their work and private life.

• Journal of Hospice and Palliative Care
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• v.20 no.4
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• pp.215-220
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• 2017

Spiritual care is at the center of hospice and palliative care. Patients facing serious and life-threatening illness have important needs in regard to faith, hope, and existential concerns. The purpose of this article is to review the key aspects of this care, including the definitions of spirituality, spiritual assessment, and spiritual care interventions. A review of the current literature was conducted to identify content related to spiritual care in hospice and palliative care. A growing body of evidence supports the importance of spiritual care as a key domain of quality palliative care. The literature supports the importance of spiritual assessment as a key aspect of comprehensive patient and family assessment. Spirituality encompasses religious concerns as well as other existential issues. Future research and clinical practice should test models of best support to provide spiritual care.

• Korean Institute of Interior Design Journal
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• v.23 no.4
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• pp.149-156
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• 2014

In the Russian 'spirituality' which played an important role in realization of 'abstraction' in modern arts, the three elements of Universalism - Oriental thoughts, Universal ideas, and Froebelian influence - can be found with no difficulty. More notable is the fact that, along with theosophy, the emergence of modern existential thoughts such as Bergson, Schopenhauer, Nietzsche is a new search and a new recognition of nature and human as views of panentheism and humanism, essentially of Humane and Divine. Therefore, it goes without saying that the thoughts constituting the Suprematism or Constructivism in Russia are, in a word, implicit in the existential humanistic ideas of Panpneumatism or Panentheism that is explained as the nature of Russian religious ideas. Furthermore, which is not only Suprematist's metaphysical principle but also the expression of universal thoughts; interestingly, which is closely akin to several Oriental mystic ideas including Taoist thoughts, as well as the contents of Universalism including mystic Christianity, by extension, which ideas and principles have a remarkable resemblance with thoughts and principles of Froebel.

• Journal of Hospice and Palliative Care
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• v.24 no.3
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• pp.135-143
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• 2021

End-of-life patients experience physical, mental, social, and existential distress. While medical personnel provide medication and care to alleviate patients' distress, listening to and interacting with patients remains essential for understanding their psychological condition. The most important tool, though difficult to implement in practice, is end-of-life discussion (EOLD). EOLD has been shown to have positive effects on end-of-life treatment choices, achievement of patients' life goals, improvements in the quality of life of patients and their families, and the prevention of depression and complicated grief among bereaved family members. EOLD is not often undertaken in clinical practice, however, due to hesitancy among medical personnel and patients for various reasons. In order to conduct an EOLD, the patient's judgment, psychiatric illnesses such as delirium and depression, and psychological issues such as the side effects of psychotropic drugs, denial, and collusion must be evaluated. Open and honest conversation, treatment goal setting, the doctor's familiarity with the patient's background, and attentiveness when providing information are important elements for any dialogue. Meaning-centered psychotherapy was developed to alleviate the existential distress of cancer patients, and its application may promote EOLD. The future development of meaning-centered psychotherapy in practice and in research is expected to further promote EOLD.

• Cross-Cultural Studies
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• v.47
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• pp.191-216
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• 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.

• Current Research on Agriculture and Life Sciences
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• v.11
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• pp.111-120
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• 1993

We investigated in the existential forms of heavy metals and their distribution in plant and soil surrounding ruined mine in Daduk area. The content of heavy metals in soils was more plentiful in A soil than that in another soil, excepting only Mn. The content of Mn in soils was greater in B soil than those in another soils. The content of each heavy metals, according to existential form, had different patterns on the comparision of each elements ; organic-form on Cd and As, Carbonate-form Cu, Pb and Mn and Residual-form on Fe and Zn. The popularity ration of M. senensis and J. decipiens were about 65% and 72%, respectively, and which means that these plants had resistances to heavy metals. The contents of heavy metals absorbed in root was higher than those of stem except Mn, In M. sinensis, the contents of Zn in root was similar to that of stem. To study the heavy metal contents in water, the highest content of heavy metal, mainly Fe, Mn and Zn, were calculated in extracting water.

• Journal of Hospice and Palliative Care
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• v.14 no.3
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• pp.163-171
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• 2011

Purpose: This study tested a model of hospice volunteer's motivations and outcomes to encourage more volunteer workers to participate in hospice care. Methods: This included 200 volunteers who attended the Autumn Conference in 2007 and 132 volunteers from five hospice organizations. Results: Volunteers' existential well-being affected an endogenous variable of volunteers' participation in volunteer activities. The durability of volunteer activity was affected by value motivation, the level of participation in volunteer activities and the level of job satisfaction. For volunteers' job satisfaction level, valid endogenous variables included existential well-being, social motivation, understanding motivation and value motivation. The durability of volunteer activities was indirectly affected through three different paths. Volunteers' existential well-being determined the level of their participation in volunteer activities, which in turn affected the durability of such activities. Social motivation influenced volunteers' job satisfaction, and then the durability of volunteer activities. Volunteers' understanding of motivation also influenced their job satisfaction, and then the durability of volunteer activities. Conclusion: Based on these results, this study proposes that the durability of volunteers activities could be improved by developing a program to improve volunteers' well-being and by providing volunteers with education on altruistic values, encouraging them to seek intellectual growth, and advocating them to continue volunteer activities based on close relationships with other volunteers.

• Journal of Korean Medical classics
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• v.3
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• pp.280-398
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• 1989

The most distintive features on the Thinking Structure of the Views of the Nature and the Theories of the Medicine of the ancient Chinese are a Comprehensions to the System of the Nature which reveals in the Natural Phenomena. Nothing doesn't changed in the Nature and man also. These Changes are inevitable to the man. So it isn't easy to grasp the Essence of the Natural Phenomena which always be changed. I-Ching (易經, Book of Changes), Chung-Yung (中庸) and many other books are that has a theories about the Changes, the ancients could recognized the unchangeable constancy from the ever changeable Natural Phenomena. The unchangeable constancy on the Oriental thinking means as same as an 'Idea' on the Western thinking. These process made them shape up the Views of the Nature and the Medical theories. And Chi (氣), Yin-Yang (陰陽) and Wu-Hsing (五行) are the most important concepts of their views and theories. In the concepts of Chi as an epistemological meaning; the Nature and the Han can be appreciated as a one System, because his being is within the Changes of the Nature and should be in accord with those Changes. He was going to believe that all beings are exist as an existential rules of himself. So Chi can be thougt as an epistemological system to all beings' existence. Thinking of Yin-Yang as a existential meaning; all beings are exist having a contrary and a complementary to each other. Birth and Death, Be ginning and Finishing in a series of the process occurs in all beings are the two sides of their existential and intrinsic tendencies. That can be condensed to the Yin-Yang concepts. In the consideration of Wu-Hsing;all beings are observed and explained more deliberatively by it's own rules. By the way the concepts of Chi, Yin-Yang and Wu-Hsing which derived from the processes of the recognition to the Changes of the Nature are practiced actually by the thoughts of Harmony. And it is represented by the accordance to the Time of the Natural Changes, that is, Shiling (時令). It means a adjustments to the Time and Changes of the Nature. The health of all beings that is an aim of the Medicine can be maintained by their practical thoughts or the concepts of Shiling.

• Journal of Hospice and Palliative Care
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• v.21 no.2
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• pp.41-50
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• 2018

Spirituality is an essential part of human beings. Spiritual care, designed to meet the spiritual needs of terminally ill patients and their families, is one of the most important aspects of hospice and palliative care (HPC). This study reviewed and analyzed literature utilizing the most commonly used Korean and international healthcare databases to identify care models that adequately address the spiritual needs of terminally ill patients and their families in practice. The results of this study show that spirituality is an intrinsic part of humans, meaning that people are holistic beings. The literature has provided ten evidence-based theories that can be used as models in HPC. Three of the models focus on how the spiritual care outcomes of viewing spiritual health, quality of life, and coping, are important outcomes. The remaining seven models focus on implementation of spiritual care. The "whole-person care model" addresses the multidisciplinary collaboration within HPC. The "existential functioning model" emphasizes the existential needs of human beings. The "open pluralism view" considers the cultural diversity and other types of diversity of care recipients. The "spiritual-relational view" and "framework of systemic organization" models focus on the relationship between hospital palliative care teams and terminally ill patients. The "principal components model" and "actioning spirituality and spiritual care in education and training model" explain the overall dynamics of the spiritual care process. Based on these models, continuous clinical research efforts are needed to establish an optimal spiritual care model for HPC.