• 호스피스학술지
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• 제5권1호
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• pp.42-49
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• 2005

To determine which are the culturally specific factors of Korean bereavement, this chapter focuses on the view of death and the traditional mourning process which reflect Korean values and norms. The formation of the Korean view and understanding of death has been strongly influenced by three of its major traditional religions: Shamanism, Buddhism, and Confucianism (Park:1994: Hao:1999) and Christianity more recently. Each religion has a different view of death and the appropriate expression of mourning. Korea accommodates funeral customs and rules strictly as a cultural system and has retained these traditions over a long period; hence, some of the traditional funeral rituals still remain in modern Korean life, although some of the rites have been simplified. We have looked at the various ways in which grief and mourning is displayed and shared in a collective manner over a long period of time. This fits in well within the other Eastern cultures that are collectively organized, and contrary to the Eurocentric models do not hastily seek to detach the living from the dead and recognize that grief is a long process, and different individuals may take different amounts of time to recover from the grief. The view of death and bereavement in Korea has sprung from the roots of three Korean religions, together with the recent addition of Christianity, although they mainly result from the three earlier religions. The beliefs of these religions are still closely linked together in the rituals of Korean bereavement on both conscious and unconscious levels. The influence of these religions is evident in practice through the bereaved family's mourning reactions, funeral rites and customs and its views about death. Korea used to have a period of mourning for three years, following traditional mourning rites; then the chief mourner and the bereaved families could return to their normal life. In spite of this long mourning process for the bereaved family, once the funeral ceremony is finished, people expect the bereaved family not to express their grief in public; even the bereaved family does not like to talk about death. The process for bereaved people is related to mourning processes in terms of detachment from the deceased in order to start a new life. Relatives and the community recommend the performance of the kut ceremony for relieving the grief of the bereaved. When one family member dies in an unlucky way, the bereaved family may have some fear or other psychological reactions of grief such as pain, depression, insomnia and nightmares, hallucinations or other physical reactions. Unlucky deaths give the bereaved a very painful time and these types of reactions are often more serious than reactions to natural death. But through the kut ceremony, the bereaved family can start to make a new relationship with the deceased. The taboo of this type of death and death generally remains a crucial aspect of the isolation that bereaved people might face and the collective nature of mourning(even where it is still present) is unable to address this aspect of the privatization of grief.

• Journal of Hospice and Palliative Care
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• 제16권2호
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• pp.80-89
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• 2013

목적: 본 연구는 중환자실 간호사의 죽음의미, 죽음불안, 죽음관여도 및 생명존중의지에 대해 조사하여 중환자실 간호사의 죽음에 대한 올바른 인식확립을 위한 교육프로그램 개발을 위한 기초를 마련하고자 실시한 서술적 조사연구이다. 방법: 수도권 소재 10개 종합병원 중환자실 근무 간호사 중 연구 목적을 이해하고 참여에 서면동의한 자를 대상으로 2009년 11월부터 2010년 2월까지 3개월간 자료를 수집하여 최종 230부를 분석에 사용하였다. 본 연구에서 사용한 도구는 Inumiya(2002)가 개발한 사생관척도 중 죽음의미, 죽음불안, 죽음관여도, 생명존중의 4개요인 총 67문항으로 구성되었다. 자료 분석은 SPSS WIN 12.0 프로그램을 이용하여 서술통계, ANOVA, Pearson's 상관계수를 확인하였다. 결과: 대상자의 죽음의미 이해 정도는 7점 만점에 평균 4.27점이었고, 죽음의 긍정적 의미(평균 4.18점)보다 부정적 의미(평균 4.38점)에 대한 이해가 더 높았다. 죽음불안은 평균 4.43점, 죽음관여도는 평균 4.12점, 생명존중의지는 평균 4.18점이었다. 죽음의미는 죽음불안, 죽음관여도와 부적 상관관계를 보였고, 죽음의 긍정적 의미와 부정적 의미, 생명존중의지와 정적 상관관계를 보였다. 죽음불안은 죽음관여도와 정적 상관관계를 보였고, 생명존중의지와 부적 상관관계를 보였다. 죽음관여도는 생명존중의지와 부적 상관관계를 보였다. 결론: 본 연구결과 중환자실 신규간호사는 경력간호사에 비해 죽음의미 이해 정도가 낮고, 죽음불안과 죽음관여도가 높으며 생명존중의지가 낮으므로, 죽음에 대한 자신의 견해를 정립하여 임종환자 및 가족을 간호하는 역할수행에 도움을 줄 수 있는 교육프로그램 개발이 필요하다고 생각된다.

• 철학연구
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• 제130권
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• pp.161-186
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• 2014

웰빙'(well being)과 함께 최근 '웰다잉'(well dying)에 대한 사회적 관심이 '안락사'(安樂死) 문제를 계기로 촉발되어 인간 죽음의 존엄성에 대한 중요한 담론으로 대두되고 있다. '웰다잉'(well dying)은 그 어의대로 '좋은 죽음'을 의미하며, 이런 의미적 맥락의 연장선상에서 통상적으로 '준비된 죽음', '품위 있는 죽음', '아름다운 죽음'을 지칭한다. 본고에서 논자는 '죽음'을 교학의 출발점으로, 그리고 '죽음의 극복'을 교학의 종착점으로 삼고 있는 불교의 죽음관이 웰다잉에 대한 담론에 어떠한 기여를 할 수 있는지 면밀히 고찰하였다. 불교의 죽음에 대한 태도와 해석, 그리고 그 극복의 과정은 웰다잉에 대한 보다 풍부한 담론을 형성하는 단초가 되며, 특히 죽음의 극복을 육체적 생리적 영생으로서가 아닌 정신적 심리적 현상으로 해석하고 이러한 정신적 심리적 변화를 통한 사물의 진실상(眞實相)에 대한 깨달음[정각(正覺)]을 통해서 죽음을 극복하는 불교의 견해는 죽음불안의 극복 및 죽음교육에 많은 기여를 할 수 있다.

• 한국간호교육학회지
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• 제9권2호
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• pp.329-339
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• 2003

The purpose of this study is to consider of meaning in life based on Frankl's theory and to propose of hospice nursing according to conceptual framework of meaning in life. The conceptual framework of meaning in life is composed of 4 phases. According to the first phase, acceptance & awareness of self and life, hospice nurse should helps dying patient to accept limitedness of human existence and death. and according to the second phase, actualization of creative value, hospice nurse can helps dying patient to discover meaning in life through doing a deed for last time before his death. According to the third phase, actualization of experiential value, hospice nurse can helps them to discovery of meaning by experiencing of love through meetings with other people, nature, and god. According to the forth phase, actualization of attitudinal value, hospice nurse can helps them to discovery of meaning by realizing meaning in suffering and death through exercising of the inner freedom to choose bravery and acceptance in the face of death and misfortune. As mentioned above, the Frankl's theory accords with the core of hospice nursing that helps people to accomplish human essence in suffering and death. therefore we accepted Frankl's point of view, asserted that one of the most important roles of a hospice nurse as a supporter and sustainer for dying patients is to help patients to find meaning in life even in the course of death. To achieve the goal, hospice nurses should try to have a firm faith through philosophical introspection about life, death, human existence and meaning in life what the most important goal of life is to discover meaning in life and human have the duty and responsibility of recognizing and pursuing meaning up to the last moment of life.

• 문화기술의 융합
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• 제3권4호
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• pp.27-33
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• 2017

에피쿠로스와 루크레티우스는 죽음이 산 자에게도 죽은 자에게도 나쁘지 않음을 피력한다. 이에 반해 죽음에 대한 우리의 일상적 태도는 죽음을 나쁜 것으로 믿는다. 이 일상의 믿음은 일견 맹목적이며 성찰이 결여된 것으로 보이지만, 우리의 생활세계와 생활형식은 이 믿음을 견고하고 받쳐주고 있다. 본 논문은 죽음을 나쁘다고 믿는 데에는 타당한 이유가 있다고 주장한다. 그리고 이 주장을 정당화하기 위해 토마스 네이글의 '박탈이론'의 주장을 비판적으로 옹호한다. 박탈이론의 주장의 요점을 살피고 이에 대한 문제점을 제시하며 이를 통해 박탈이론의 주요 주장을 재구성함으로써 다음과 같은 사실을 밝힌다. 즉 우리는 죽을 운명을 피할 수 없는 존재이며 동시에 미래를 향한 존재이자 주체적 개인으로서 무한한 삶의 가능성을 갖고 있는 존재이다. 죽음은 인류라는 종으로서 우리에게 자연스러운 사태이지만, 주체적 개인으로서 우리에게 가능한 삶과 미래를 박탈하는 사태이다. 그래서 우리의 생활세계와 생활형식에서 조우하는 죽음은 나쁘다. 인류로서 우리는 에피쿠로스와 루크레티우스의 견해에 동의할 수 있지만, 주체적 개인으로서 우리는 이들과 견해를 함께 할 수 없다.

• 근관절건강학회지
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• 제27권3호
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• pp.229-237
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• 2020

Purpose: This paper aims to clarify the concept of well-dying in the sociocultural context of Korea. Methods: Walker and Avant's method was chosen for the concept analysis. Through a literature review of 36 papers, the attributes and definition of well-dying were derived. Results: The literature revealed that in Korean society, well-dying is defined as the process of actively preparing for death throughout life. The attributes of the concept are a reflection on death, death acceptance, searching for meaning, transcendence, advance decision-making, and sharing values with family. The motivation for thinking about death, the hope of dying with dignity, and the Korean cultural view of death precede the concept, followed by dying with dignity, personal and family happiness, and improved quality of life and death. Conclusion: This study may lead to the unification of concept use based on mutual understanding, thus enabling effective communication in research, education, and clinical settings. This can be the rationale for the development of tools and educational programs as well as establishing policies related to well-dying in Korea.

• 비교문화연구
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• 제22권
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• pp.151-175
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• 2011

In this article, I have analyzed the signification of the death of Don Quijote from the oriental religious and philosophical point of view, comparing with the novels of Kim, DongRi. We are able to read Cervantes' hope for his absolute ideal to be lasting forever via the death of Don Quijote, in the base of a strong will named of Gukyeong's life. In the same time, we can also discovery death as lasting of life in the basis of buddhist idea and death as the unification with nature via the meeting between the living and the dead in the Montesinos Cave. Montesinos Cave symbolizes a unclassified and chaotic space, which the Shamanist can meet the dead with a extatic ceremony and both supernatural life and daily life coexist. Therefore, the symbolic death of Don Quijote in Montesinos Cave is abe to be explained by approaching to absolute freedom named of Hatal, in other words, voluntary and conscious death to escape from the yugo of being. Considering the fact that Kim, Dongri emphasized on the unification of sky, earth and human being, keeping a racial identification in the face of the stream of occidental materialism in the time of Japanese conquest, we can look for the similarity with Cervantes' ideal. Contrary to the religious dogmatic ideal, Cervantes treated to recover the human nature and vitality, transcending the occidental rationalism and religious ideology in the time of Counter-reformation.

• 보건교육건강증진학회지
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• 제24권1호
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• pp.109-125
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• 2007

How an elderly people meets death is the matter of how he has lived his life. It is very important for an elderly people at the last step of his life to re-light up life and to meet death with dignity. The purpose of this study is to investigate where fear or anxiety of death come from among the four dimensins of death anxiety and to compare the differenced between the elderly group and non-elderly group, For this research, the 473 of the subjects from 20 to 80 years old attending social welfare center and community areas in Seoul have been questionned. The summary for the study mentioned the following: First, the overall scores of death anxiety, in the non-aged group, gender and religiosity are important factors affecting the decrease of death anxiety, On the other hand, in the aged group, self-respect, death readiness and number of friends are significant factors. Secondly, for death anxiety of self, age and spouse are significant relationships among non-aged group and gender, death readiness and number of friends for aged-group. In the dying of self, the following each three significant variables: gender, self-respect and spouse among non-aged group and gender, self-respect and number of friends among aged group. In death anxiety of others, age, view on next world and spouse are best predictor for non-aged group. Finally, family-relationship, self-respect and spouse are significant factors for aged group. In dying of others, only one factors are influenced for non-aged group, on the other hand, gender, self-respect and death readiness are important factors for aged group. There remains the need for more detailed examination into the nature of this relationship and the extent to which core components strongly affecting the above subscales.

• 대순사상논총
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• 제16권
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• pp.69-85
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• 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.

• 한국간호교육학회지
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• 제26권4호
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• pp.383-392
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• 2020

Purpose: This study was a descriptive study to identify factors affecting the attitude toward life-sustaining treatment of nurses working at long-term care hospitals. Methods: Data were collected through structured questionnaires from August 2nd to 27th, 2019. Study participants consisted of 163 nurses who were working for at least 6 months from 7 long-term care hospitals in B and K city. Data were analyzed using t-test, ANOVA, Scheffe' test, Pearson's correlation coefficients, and hierarchical regression with SPSS WIN v 21.0. Results: There were significantly positive correlations between awareness of good death (r=.46, p<.001) and perception of patients' rights (r=.32, p<.001). The factors affecting participants' attitude toward life-sustaining treatment were awareness of good death (β=.35, p<.001) and their own view of death (β=.24, p=.001), which explained about 27.0% of the attitude toward life-sustaining treatment. Conclusion: Based on these results, it is necessary to develop nursing educational materials that can establish values for deaths, and cultivate legal and ethical knowledge related to attitude toward life-sustaining treatment. In addition, since the severity of a patient's condition varies and the characteristics of the institution vary depending on the type of hospital, a study is needed on the relevance of variables considering the hospital environment.