• 대순사상논총
• /
• 제16권
• /
• 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.

• 한국심리학회지 : 문화 및 사회문제
• /
• 제13권2호
• /
• pp.17-32
• /
• 2007

상실이란 일반적으로 개인이 가장 의미 있다고 생각하는 물건, 사람, 소유 혹은 생각을 박탈 당하는 것으로 일생에 있어 불가피한 경험이며, 특히 고령자의 특성상 이와 같은 경험에 노출될 가능성이 높다. 상실로 인한 부정적 정서, 즉 상실감은 자연스럽고 정상적인 것이지만, 이를 원활히 극복하지 못하는 경우 심리·사회적인 부적응을 겪을 수 있다. 따라서 본 연구에서는 고령자의 상실감이 어떤 요소들로 구성이 되어있는지 알아보고, 이것이 고령자의 자아통합감에 어떤 영향을 미치는지 알아보고자 하였다. 만 65세 이상의 고령자 97명을 대상으로 자료를 수집하여 분석한 결과, 상실감의 요인은 '경제적 상실', '사별 상실', '건강 상실', '관계의 상실'로 구분되었으며 이들 요인들이 전체적으로 '죽음에 대한 수용'을 제외한 나머지 자아통합감의 요인들과 부적인 상관을 보였다. 특히 '경제적 상실'로 인한 상실감은 '죽음에 대한 수용'과 '노령에 대한 수용'을 제외한 나머지 자아통합감 하위요인들에 부적인 영향을 미치고 있었으며, '건강 상실'과 '관계의 상실'도 각각 '노령에 대한 수용' 및 과거부터 현재까지를 포함하는 생에 대한 태도 및 만족도에 부적인 영향을 미치는 것으로 나타났다. 한편, 고령자 상실감 척도의 '사별 상실' 요인과 자아통합감의 '죽음에 대한 수용' 요인은 모든 분석단계에서 통계적으로 유의한 결과를 보이지 않았다.

• 인지과학
• /
• 제35권1호
• /
• pp.23-48
• /
• 2024

대형언어모형(LLM)을 현실에 적용하려는 지속적인 노력에도 불구하고, 인공지능이 맥락을 이해하고 사람의 의도에 맞게 사회적 지지를 제공하는 능력은 아직 제한적이다. 본 연구에서는 LLM이 사람의 감정 상태를 추론하도록 유도하기 위해, 심리 치료 이론을 기반으로 한 공감 체인(Chain of Empathy, CoE) 프롬프트 방법을 새로 개발했다. CoE 기반 LLM은 인지-행동 치료(CBT), 변증법적 행동 치료(DBT), 인간 중심 치료(PCT) 및 현실 치료(RT)와 같은 다양한 심리 치료 방식을 참고하였으며, 각 방식의 목적에 맞게 내담자의 정신 상태를 해석하도록 설계했다. CoE 기반 추론을 유도하지 않은 조건에서는 LLM이 사회적 지지를 구하는 내담자의 글에 주로 탐색적 공감 표현(예: 개방형 질문)만을 생성했으며, 추론을 유도한 조건에서는 각 심리 치료 모형을 대표하는 정신 상태 추론 방법과 일치하는 다양한 공감 표현을 생성했다. 공감 표현 분류 과제에서 CBT 기반 CoE는 감정적 반응, 탐색, 해석 등을 가장 균형적으로 분류하였으나, DBT 및 PCT 기반 CoE는 감정적 반응 공감 표현을 더 잘 분류하였다. 추가로, 각 프롬프트 조건 별로 생성된 텍스트 데이터를 정성적으로 분석하고 정렬 정확도를 평가하였다. 본 연구의 결과는 감정 및 맥락 이해가 인간-인공지능 의사소통에 미치는 영향에 대한 함의를 제공한다. 특히 인공지능이 안전하고 공감적으로 인간과 소통하는 데 있어 추론 방식이 중요하다는 근거를 제공하며, 이러한 추론 능력을 높이는 데 심리학의 이론이 인공지능의 발전과 활용에 기여할 수 있음을 시사한다.

• 항공우주정책ㆍ법학회지
• /
• 제19권1호
• /
• pp.9-35
• /
• 2004

우리나라는 1994년에 우주센터가 건설되어 1995년부터 본격적인 우주개발시대로 진입하게 되었으며 2002년 11월 28일 충남 해상의 한 기지에서 우리나라가 독자적으로 개발한 액체추진로켓인 KSR-III(3단형 과학로켓)가 성공적으로 발사됨에 따라 2005년까지 100kg급 소형위성 발사체를 개발하고 2010년까지는 저궤도 실용위성 및 발사체를 자력으로 개발하는 등 자력에 의한 우주발사체제를 갖추게 되었다. 그러므로 위성발사를 위한 로켓의 시험발사를 자주 하게 됨으로 발사사고에 대한 법적 처리를 대비하기 위하여 지금 추진 중인 우주개발진흥법안 제14조에서는 우주물체이용에 따른 손해배상책임을 규정하여 입법적으로 해결하고 있다. 그러나 동법 안 제15조에서는 보험 가입을 강제성을 띠어 의무적으로 하여야 하는데 이에 대하여 명백히 규정하고 있는 것이 아니라 우주물체를 대한민국 영토, 영해 및 영공 내에서 발사할때 과학기술부 장관의 허가를 받도록 하면서, 필요한 경우에 당해장관이 손해배상을 목적으로 하는 보험부보를 허가요건으로 정할 수 있다고 규정하고 있을 뿐이다. 피해자를 확실히 보호하고 책임의 분산을 위해서도 강제성을 띤 의무조항으로 규정하여야 한다. 더 나아가 정부는, 우주산업은 지식 및 노동집약산업으로 그 부가가치가 높고 에너지가 덜 들고 다른 산업에 미치는 기술 파급효과가 대단히 큰 산업이므로 우주개발중장기 기본 계획을 보완하여 우주산업 분야에 집중 투자할 필요가 있다고 생각한다.

• 제3의학
• /
• 제2권1호
• /
• pp.35-54
• /
• 1997

We tried to observe the features of ancient medical practice by analysing the records related to medicine in the book, ${\ulcorner}$the Historical Records of the Three Kingdom${\lrcorner}$ of which content includes the features of medicine in mythology, plague, delivery of twins, drugs, medical system, shamanism, constitutional medicine, psychiatry, forensic medicine, deformity, a spa, medical phrase, health and welfare work, religion, death. physiological anatomy, Taoist medicine, acupuncture, the occult af of transformation and etc. Our initial concern was about where to draw line as of medical field and we defined medicine in more broad meaning. The book ${\ulcorner}$the Historical Records of the Three Kingdoms${\lrcorner}$ describes the world of mythology by way of medicine which is not clearly a conventional one. There appears records of birth of multiple offsprings 7 times in which cases are of triplets or more. Delivering multiple offsprings were rare phenomenon though such fertility was highly admired. This shows one aspect of ancient country having more population meant more power of the nation. Of those medical records conveyed in that book includes stories of childbirth such as giving birth to a son after praying, giving birth to Kim Yoo-shin after 20 months after mother's dream of conception, and a song longing for getting a laudable child. Plagues were prevalent throughout winter to spring season and one can observe various symptoms of plagues in the record. Of these epidemic diseases, cold type might have been more common than the heat one. Appearance of epidemic diseases frequently coincided with that of natural disasters that this suggests a linkage between plague and underlying doctrine on five elements' motion and six kinds of natural factors. There exists only a few names of diseases such as epidemic disease, wind disease, and syndrome characterized by dyspnea. Otherwise there appeared only afflictions that were not specified therefore it remains cluless to keep track of certain diseases of prevalence. Since this ${\ulcorner}$Historical Records of the Three Kingdoms'${\lrcorner}$ wasn't any sort of medical book, words and terms used were not technical kind and most were the ones used generally among lay people. Therefore any mechanisms of the diseases were hardly mentioned. Some of medicinal substances such as Calculus Bovis, Radix Ginseng, Gaboderma Luciderm, magnetitum were also in use in those days. 53 kinds of dietary supplies appears in the records and some of these might have been used as medicinal purpose. Records concerning dicipline of one's body includes activities such as hunting, archery, horseback riding etc. In Shilla dynasty there were positions such as professor of medicine, Naekongbong(內供奉), Kongbong's doctor(供奉醫師), Kongbong's diviner(供奉卜師). As an educational facility, medical school was built at the first year of King Hyoso's reign and it's curricula included various subjects as ${\ulcorner}$Shin Nong's Herbal classic${\lrcorner}$, ${\ulcorner}$Kabeul classic of acupuncture and moxbustion${\lrcorner}$, ${\ulcorner}$The Plain Questions of the Yellow Emperor's Classic of Internal Medicine${\lrcorner}$, ${\ulcorner}$Classic of Acupuncturer${\lrcorner}$, ${\ulcorner}$The Pulse Classic${\lrcorner}$, ${\ulcorner}$Classic of Channels and Acupuncture Points${\lrcorner}$ and ${\ulcorner}$Difficult Classic${\lrcorner}$. There were 2 medical professors who were in charge of education. To establish pharmacopoeia, 2 Shaji(舍知), 6 Sha(史), 2 Jongshaji(從舍知) were appointed. In Baekje dynasty, Department of Herb was maintained. Doing praying for the sake of health, doing phrenology also can be extended to medical arena. Those who survived over 100 years of age appear 3 times in the record, while 98 appears once. The earliest psychiatrist Nokjin differentiated symptoms to apply either therapies using acupuncture and drug or psychotherapy. There appears a case of rape, a case of burying alive with the dead, 8 cases of suicide that can characterize a prototype of forensic medicine. Deformity-related records include phrases as follow: 'there seems protrudent bone behind the head', 'a body which has two heads, two trunks, four arms.', 'a body equipped with two heads' In those times spa can be said to be used as a place for he리ing, convalescence, and relaxation seeing the records describing a person pretended illness and went to spa to enjoy with his friends. Priest doctors and millitary surgeons were in charge of the medical sevice in the period of the Three Kingdoms by the record written by Mookhoja(墨胡子) and Hoonkyeom(訓謙). Poor diet and regimen makes people more vulnerable to diseases. So there existed charity services for those poor people who couldn't live with one's own capacity such as single parents, orphans, the aged people no one to take care and those who are ill. The cause of affliction was frequently coined with human relation. There appeared the phenomenon of releasing prisoners and allowing people to become priests at the time of king's suffering. Besides, as a healing procedure, sutra-chanting was peformed. There appears 10 cases of death related records which varies from death by drowning, or by freezing, death from animals, death from war, death from wightloss and killing oneself at the moment of spouse's death and etc. There also exist certain records which suggest the knowledge of physiology and anatomy in those times. Since the taoist books such as ${\ulcorner}$Book of the Way and Its Power(老子道德經)${\lrcorner}$ were introduced in the period of Three Kingdoms, it can be considered that medicine was also influenced by taoism. Records of higher level of acupuncture, records which links the medicine and occult art of transformation existed. Although limited, we could figure out the medical state of ancient society.

• 대한한의학회지
• /
• 제28권3호통권71호
• /
• pp.70-85
• /
• 2007

Objectives : Considering the indigenousness of Korean medicine, the historical record was first introduced in 1946 as follows; a Chinese person, Ji-chong (知聰), brought 164 volumes of medical books to Japan via Goguryeo (高句麗) in A.D. 562. Since this event happened, Korean Oriental Medicine has been derived from Traditional Chinese Medicine because ancient Korean Medicine originated and was developed in China. The purpose of this study was to investigate the existence and role of Ji-chong in the history of medical exchanges between ancient Korea and Japan. Methods : We studied Ji-chong through ancient and modern historical literatures such as Nihon Shoki (日本書紀), the record of $Shinsen-sh{\bar{o}}jiroku$ (新撰姓氏錄), Korean Medical History (韓國醫學史), Japanese Medical History (日本醫學史), Samguk Sagi (三國史記), etc. Results : We found indications of the existence of Ji-chong and the import of Chinese medical literature to the ancient Korean peninsula by examining domestic and foreign historical literature. Especially, he was closely related to historical assumptions about the Japanese conquest of Goguryeo in A.D. 562, although without objective historical evidence and described only in modern Japanese historical records and Korean Medical History. However, substantial medical exchange toward Japan was accomplished by Korean medicine of either Goguryeo, Baekje (百濟), or Silla (新羅) dynasty until the late A.D. 6 century. Conclusions : Based on the above investigation, the idea that Ji-chong carried medical literature via Goguryeo in A.D. 562 needs to be reconsidered and the role of Ji-chong as recorded in a variety of literature and databases should be amended., Korean Oriental Medicine has been derived from Traditional Chinese Medicine because ancient Korean Medicine originated and was developed in China. The purpose of this study was to investigate the existence and role of Ji-chong in the history of medical exchanges between ancient Korea and Japan. Methods : We studied Ji-chong through ancient and modern historical literatures such as Nihon Shoki (日本書紀), the record of Shinsen-$sh{\bar{o}}jiroku$ (新撰姓氏錄), Korean Medical History (韓國醫學史), Japanese Medical History (日本醫學士), Samguk Sagi (三國史記), etc. Results : We found indications of the existence of Ji-chong and the import of Chinese medical literature to the ancient Korean peninsula by examining domestic and foreign historical literature. Especially, he was closely related to historical assumptions about the Japanese conquest of Goguryeo in A.D. 562, although without objective historical evidence and described only in modern Japanese historical records and Korean Medical History. However, substantial medical exchange toward Japan was accomplished by Korean medicine of either Goguryeo, Baekje (百濟), or Silla (新羅) dynasty until the late A.D. 6 century. Conclusions : Based on the above investigation, the idea that Ji-chong carried medical literature via Goguryeo in A.D. 562 needs to be reconsidered and the role of Ji-chong as recorded in a variety of literature and databases should be amended.

• 대한간호학회지
• /
• 제4권1호
• /
• pp.162-178
• /
• 1974

The present study is purported to provide a basic information to be utilized by nurses to care and attend effectively for patients nearing the moment of death. Therefore, the primary purpose of the study has been placed upon grasping an understanding of the trends of death in general. For this purpose: 1. By utilizing the schneidman questionnaire, the trend of death has been categorized by 6 parts and analyzed. 2. A search has been conducted to find out dying patient's needs, nurse's attitudes viewed by the patient, and nurse attitudes to dying patient. The followings are itemized results of analysis: 1. Analysis by the schneidman questionnaire. (1) In general concepts of death. the first sighting of the occurrence of death was experienced upon strangers, grandfather and great grandfather. The death is openly discussed among people of all ages and sex. Ages in which the death is mostly feared were from 12 to well over 70 yews old that are evenly distributed regardless of difference in age. (2) As to the attitudes toward death the occurrence of death to most closely associated person influenced most upon the attitude of their own termination of lives. Among the reading materials, the maximum influence was effected by the Bible. In terms of religion, the thoughts of death were Influenced by religions education in case of the believers of the western religions (36%), and by their own health and physical conditions in case of the believers in the oriental religions (35%). In case of non-believer, their attitude toward death were largely determined through their own thinking meditation (45%). People aged 20 or thereunder revealed that they wished to know the day of their own death to be occurred (58%). However, the older the less thor wanted to know. (3) As to the choosing the time of death, 57% preferred senility, and 30% preferred the time in mediately following the prime period of their lives in general. In terms of religion, 85% of the believer in the oriental religion preferred senility, and 67% in the western religion, 58% in others, Therefore. the desiring of their lives to be terminated in earlier stage, not by the natural senility. sequenced as follows : Others, western religions and oriental religions. (4) Referring to the disposal of the corpse under the assumption that it had already occurred, majority desired the burial system. There has been seen a slight tendency to consider the importance of holding funeral services for the sake of survivors. Concerning the life insurance policy, it showed that the nurse had less belief in it than the patient (5) Upon the subject of life-after-death. religion wise, 72% of western religion believers preferred to have an existence of life-after-death: Among the believers of oriental regions, 35% desired this category, 30% did not mind either way. and 35% did not desire the existence of such a life-after-death. In others, 53% did not mind whether or not such a life existed. (6) In general, serious thoughts were not being attended to the commitment of suicide. 37% emphasized that such an act should be prevented. However, 30% insisted that such commitment should not be bothered, and that society possesses no right to prevented it. More male wished to commit suicide (13%) than females (9%). 2. Nurse's attitudes toward terminal patients and patient's needs. In the instance where the patient realized that their death is imminent, most of them showed desire to discuses mainly on the problems of life. When faced a situation of this nature, it is revealed that 40% of nurses could not furnish appropriate care for them.

• 여성건강간호학회지
• /
• 제7권4호
• /
• pp.518-535
• /
• 2001

Nursing practices should be based on the understanding of human beings. In order to understand human beings, it is important to study the lifestyles and thoughts of people in their natural environment. In this sense, the cultural aspects of a society need to be studied for a culture-bound nursing service. Child care, which is an important element of nursing, is also strongly influenced by the culture of a society. Therefore, a cultural study is necessary to understand the child-rearing practices of any society. The major purpose of this dissertation is to provide basic foundations for developing a culture-based theory for nursing intervention through studying traditional cultural elements of child care in Korean society. The study examined child-rearing practices in a small village on Koje Island in the southern part of Korea. It utilized ethnographic methodologies including participatory observations and in-depth interviews. The study participants were 9 Korean mothers living on Koje Island. The average age was 52. The data were collected between July in 1998 and December in 1999. The average number of interviews per person was 7-8, and the duration of each interview was approximately 2 hours. The data were analyzed using the Spradley Analytical Method. The following 9 major child-rearing aspects of mothers on Koje Island were discovered as a result of the study: 1. Firstly, mothers on Koje Island were mostly concerned about the "Old Birth Goddess' Curse", especially during their child's early years. This concern was evidenced by their careful behavior when their child was very young and by their praying to the Old Birth Goddess not to be jealous of their babies. 2. Secondly, they wished their children to live a different and better life than themselves. It was represented by their strong motivation toward their children's education as well as their expectation for their children's success. In traditional Korean culture, Korean people think that the rise and fall of the household depend on their offsprings. Therefore, Korean mothers wish their children attain to a higher level of social status through education. 3. Third, mothers are concerned about their children's righteousness. Mothers on Koje island expect their children to live with discretion, justice, strength, respect, harmony, and to do their best in life. 4. Next was an 'anticipation of their children's happy marriage'. The attributes of this category were an 'anxiety about their children's married life', and 'an expectation of a good spouse for their children'. Because Korean people believe that only a son can continue the bloodline of a family, especially Korean mothers have a great concern of the possibility of their daughters not having a son after marriage. Also they have different expectations toward their daughter-in-laws than son-in-laws. 5. Korean mothers also derived their satisfaction from their son. It was characterized by 'excessive affection toward their son', 'dependency on their son', and 'being afraid of their married daughter having a girl like themselves'. Korean society has been a patriarchy. Therefore, a son is beloved as someone who will take care of his old parents, be in charge of ancestral rites, and provide a daughter-in-law who can conceive a son. 6. The sixth category concerned 'the differences in their expectations for their children'. The attributes in this category were 'different expectations depending on their children's gender', 'different expectations depending on their children's ability', and a 'great sympathy toward children with low abilities'. Korean mothers expect their son to become better than their daughter. 7. The seventh category was related to their 'roles in child-caring practices'. Traditionally a child was raised in an extended family system in Korea So it was not the sole duty of a mother to bring up the child. Korean mothers used to receive much help rasing children from their in-laws, and family members. On the other hand, many children grew up by themselves, because their mothers were very busy taking care of housework. Furthermore, many children also grew up in poverty. 8. Mothers also had issues related to 'conflicts in child rearing'. They were characterized by 'lack of understanding', 'rudeness of children', and 'giving vent to one's anger'. 9. Finally, mothers regretted not doing their best in child-rearing practices. It was characterized by a 'bitter feeling of repentance', 'feeling irritated', and 'feeling of unsatisfaction'.

• 한국환경생태학회지
• /
• 제25권5호
• /
• pp.787-798
• /
• 2011

수목원은 자연에서 생육하는 식물의 조사, 수집, 증식 보전을 통해 식물 종을 보전하고 식물 관련연구를 수행하며 식물을 일정한 야외나 실외 공간에 전시하여 국민들에게 식물에 대한 교육과 휴식공간을 제공하는 시설물이라고 정의 하고 있다. 이러한 수목원의 비시장적인 가치를 추정하기 위해 CVM 기법을 이용하여 대구수목원의 경제적 가치를 추정하였다. 가치추정의 방법은 대상재의 설정, 지불수단의 결정, 지불의사 유도 방법 결정, 가상적 상황설정, 설문, 분석, 추정액 도출의 순서로 진행하였으며 대구광역시에서 운영하는 대구수목원의 비시장적인 환경의 가치를 현재의 통화액으로 추정하기 위해 수행 되었다. 가치 추정은 DBDC방식으로 진행 하였으며 분석의 방법은 도출된 추정치가 비교적 안정적으로 알려진 logit분포를 가정한 함수의 분포 형태별로 각각의 추정액을 도출 하였다. 통계적 적합성을 바탕으로 1인당 대구수목원을 방문하여 얻는 연간 휴양의 가치는 WTPmean 12,718원, WTP median 11,033원, WTPtruncated mean 11,468원으로 추정할 수 있었다. 이를 토대로 대구수목원이 제공하는 연간 환경의 가치는 약 160억 원에서 190억 원으로 추정 할 수 있다. 이러한 대구수목원의 환경에 대한 가치추정법은 그 연구 대상지나 대상 재화만 변경하여서 기타의 환경재 가치 추정에도 충분히 적용 가능할 것으로 판단한다.

• 한국조경학회지
• /
• 제45권6호
• /
• pp.10-27
• /
• 2017

최근 들어 급속한 도시화로 자연환경에 대한 인식의 중요성과 보존의 필요성이 높아지고 있다. 세계 5대 연안습지이자 명승 41호인 순천만은 우리나라 갯벌 가운데 염습지가 남아있는 유일한 갯벌이며, 생태적 측면에서 높은 보존 가치를 지니고 있다. 또한 순천만국가정원과 더불어 방문객뿐만 아니라 지역주민에게 경제적, 환경적, 역사 문화적 측면에서 다양한 편익을 제공하고 있으나, 연간 2백 만명의 탐방객이 지속적으로 방문하고 있어 생태적 수용력의 한계에 대한 지적이 끊임없이 제기되고 있다. 이러한 순천만습지의 가치평가는 지역경제 활성화를 위한 관광 자원적 측면의 가치보다 보존적 측면의 가치를 측정하는 것이 향후 순천만습지의 지속가능성을 위해 더 중요하다고 볼 수 있다. 본 연구는 가상가치평가법(CVM)으로 순천만습지의 경제적 가치를 평가하기 위해 확률선택모형(Probabilistic Choice Model) 중 일반적으로 많이 사용되는 로짓모형(Logit Model)을 이용하였다. 순천만습지의 보존가치의 비중을 1인 1일 편익인 8,200원에 적용하면 탐방을 통한 편익은 2,050원, 관리 및 보존적 가치는 3,034원, 유산적 가치는 3,116원으로 나타났다. 그 결과 순천만습지의 연간 탐방을 통한 편익은 44.3억 원, 관리 및 보존적 가치는 65.5억 원, 유산적 가치는 67.3억 원으로 나타났으며, 연간 유료방문객수로 환산할 경우 보존가치는 약 177.1억 원의 효과를 가지는 것으로 분석되었다. 본 연구는 순천만습지의 이용과 보존적 측면의 경제적 가치를 평가하여 순천만습지의 잠재적 가치의 근거를 제시하고, 순천만습지의 효율적 관리 및 정책수립의 기초자료를 제공하고자 수행되었다. 본 연구는 '탐방을 통한 편익', '관리 및 보존적 가치', '유산적 가치' 측면의 인식 파악을 바탕으로 순천만습지의 생태적 지속가능성과 비시장재의 가치를 평가했다는 점에서 연구의 의의가 있으며 향후 순천만습지와 순천만국가정원의 입장료 통합징수에 관한 정책결정 자료로 활용될 수 있다.