• Korean Journal of Social Welfare
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• v.56 no.2
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• pp.29-52
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• 2004

Social welfare has transformed from a provider-centered welfare into a user-centered welfare. This trend have to increase the right to welfare and convenience for users. If the goal of social welfare guaranteed the respecting man's life and dignity, we had not regarded service users as the weak in the welfare system. The reinforcement of service users as the reconfirmation of welfare user's identity, mistreatment and violation of another's rights, self-determination must have the advocacy system. The advocacy for social welfare is the activity for benefit of individual, group, and community, and, protection, guarantee and maintenance of client's right. However, the client is hard to realization of right. therefore We have to support the activity for advocacy. The advocacy take aim the basic need of life and need the system for life support and safeguard client's rights. The mission of the advocacy for welfare service user is to advance the dignity, equality, self-determination, and expressed choices of individuals. We promote, expand, protect and seek to ensure the human and legal rights of individuals through the provision of information and advocacy. The advocacy system will carry out this mission in partnership with welfare service users. The goals for the advocacy system are organized into the following focus areas, which are not listed in order of priority: the majority guardian system and the support activity for service users, a predicament solution activity, service assessment, informed concent system.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.38 no.2
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• pp.77-94
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• 2020

Gugok poems were an important material for studying the Gugok landscape garden(九曲園林). the landscape feature(景物)that emerges from poetry is an important material that expresses the sense of placefulness and garden consciousness(園林意識). However, many studies are passive about plant materials that can explore the perception of nature or the aesthetic embodiment process. Therefore, this study seeks to discover various symbolic meanings and reveal the context of plants that have appeared in Gugok poems in order to expand the research material of the Gugok culture. To carry out the purpose of the study, I collected a total of 25 related poems from 18 Gugoks and found a total of 20 species of trees. I used 'R-program' to derive the meaning of trees and examined the meaning of trees by intertextuality. According to the study, the 20 species of trees contained symbolic meanings of world of Taoist hermit, pursuit of study, constancy, true pleasure, dignity, honest poverty, reign of peace, nostalgia. Many species focused on the symbolism of the 'world of Taoist hermit' and then on the 'dignity' was the most frequent. A number of species, except for the peach, zelkova and oak, had multiple meanings. Among them, pine trees and lotus had a wide range of symbolic meanings and different meanings depending on the characteristics of the surrounding landscape. While the Gugok culture generally targets natural scenery, Yongsan, Toegye, Deoksan, and Jusan showed the characteristics of strengthening or reproducing symbolic meanings through artificial plating and gardening. In order to overcome the limitations of the peach tree, which symbolizes 'Mureungdowon(武陵桃園)', Gugok poems used maple trees and reeds as alternative species. In accordance with the above context, the trees appearing in the Gugok poems expressed their symbolic meaning differently according to the landscape features, acts and purposes of the Gugoks, rather than sticking to the traditional meaning.

• Journal of Hospice and Palliative Care
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• v.18 no.3
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• pp.179-187
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• 2015

For patients who are near the end of life, an inevitable step is discussion of a do-not-resuscitate (DNR) order, which involves patients, their family members and physicians. To discuss DNR orders, patients and family members should know the meaning of the order and cardiopulmonary resuscitation (CPR) which includes chest compression, defibrillation, medication to restart the heart, artificial ventilation, and tube insertion in the respiratory tract. And the following issues should be considered as well: patients' and their families' autonomy, futility of treatment, and the right for death with dignity. Terminal cancer patients should be informed of what futility of treatment is, such as a low survival rate of CPR, unacceptable quality of life after CPR, and an irremediable disease status. In Korea, two different law suits related to life supporting treatments had been filed, which in turn raised public interest in death with dignity. Since the 1980s, knowledge of and attitude toward DNR among physicians and the public have been improved. However, most patients are still alienated from the decision making process, and the decision is often made less than a week before death. Thus, the DNR discussion process should be improved. Early palliative care should be adopted more widely.

• 한국사회정책
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• v.25 no.2
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• pp.165-189
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• 2018

Under the principle of subsidiarity, the German family policy formed in the 1950s and 1960s minimized the role of the state while maximizing the role of the parents. The German Constitutional Court, however, ruled that the level of compensation for the financial burden of child support costs must follow the basic rights, not the principle of subsidiarity. The Federal Constitutional Court has taken the duty of protecting the human dignity of the state under Article 1 of the Constitution as the starting point of the judgment. The Federal Constitutional Court held that the dignity of a child is guaranteed only if the level of the child's allowance or deduction is equal to or higher than the level of the child standard benefit under the Social Assistance Act established by Congress. The Federal Constitutional Court also regarded the state to compensate parents for child support costs as much as the level of child standard benefit under the Social Assistance Act as a family protection obligation of the state under Article 6, Section 1 of the Constitution. In addition, the Federal Constitutional Court ruled that the right to equality declared by Article 3 of the Constitution can be realized by compensating all parents for child support costs at the level of child standard benefit under the Social Assistance Act.

• Cross-Cultural Studies
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• v.45
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• pp.269-293
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• 2016

This research studies the characteristics of the family systems of traditional societies in Black Africa. For this purpose, this study has chosen three subtopics: the distinctive features of traditional societies, marriage customs (polygamy and polyandry), and the societal features of patriarchal and matriarchal societies. First, we analyze men's and women's roles, ownership and management of the land, dowry, and social values of livestock as the distinctive features that support the family system in traditional Black African societies. These elements play an important role in increasing the number of family members. Next we analyze marriage customs-polygamy and polyandry-which increase the number of family members, on the one hand, and secure the labor force, on the other hand. Most traditional societies in Black Africa prectice polygamy. However, the $Bashil{\acute{e}}l{\acute{e}}$ and Bahima prectice polyandry. Polygamy in traditional societies in Black Africa is based on the traditional social customs that display the authority and dignity of the family head, who has control over all family members in both patrilineal and matrilineal societies. The authority and dignity of the family head are used to keep and increase the number of family members, that is, to secure the community firmly. Finally, most traditional societies are patrilineal. However, matrilineal societies are prevalent in the so-called Matrilineal Belt, which term refers to the savanna regions where Bantu peoples reside, that is, the coastal regions from the Angolan coast, bordering the Atlantic, to the Tanzanian and Mozambique coasts that border the Indian Ocean. These societies trace descent through the maternal bloodline. The traditional family system in Black Africa is based on economic social, and political factors, as well as on the community spirit of the members, which has resulted from the choices made to increase the prosperity and well-being of the people.

• The Korean Society of Law and Medicine
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• v.23 no.2
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• pp.67-96
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• 2022

"Aid in Dying" means that when a decision-making patient suffers from an incurable disease, a drug that can speed up death is prescribed by a doctor and used to lead to death. Since the suspension of life-sustaining treatment was institutionalized based on human dignity and patient autonomy, the question of whether assisted death can be legally justified in relation to the right to receive medical help to shorten one's life to die with dignity has recently been actively discussed. In Korea, since the suspension of life-sustaining treatment was institutionalized by the enactment of the Life-sustaining Treatment Decision Act in 2016, an amendment to the Life-sustaining Treatment Act was recently proposed to legalize Aid in Dying. The global trend is that human "Right to Die" is discussed in the division of life and death, from the suspension of life-sustaining treatment to assisted death, and again in the order of euthanasia. In this paper, we started discussing dignified death and institutionalized patients' right to self-determination, looked at the controversy in the United States, which legislated assisted death in many states since the 2000s, and analyzed the main contents of California's End of Life Option Act and the data after enforcement. The strict requirements for Aid in Dying, such as voluntary confirmation of patients' intentions and doctors' obligation to provide information, and the results of California's Aid in dying system, composed of relatively diverse races, were reviewed.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• The Korean Journal of Health Service Management
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• v.8 no.3
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• pp.103-112
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• 2014

The purpose of this study is to explore and classify the types of the attitude on a good death of nurses in long-term care hospitals. Q-methodology, which is effective in scientifically measuring individual subjectivity, was used. 151 Q-population were selected through the processes of review of research articles, newspaper articles and interviews. 34 Q-sample were selected from the 151 Q-population and 27 nurses in long-term care hospitals were invited as the P sample. The result of the Q-sort was analyzed using PC QUANL Program. The types of attitude on a good death of nurses in long-term care hospitals was categorized into three. 1) Death in supportive environment 2) a comfortable death in real life 3) Dignity guaranteed death By identifying 3 attitude patterns toward a good death of long-term hospital nurses, this study provides an opportunity for their reflection and recognition toward a good death based on this result and suggests to think about ways to improve the quality of nursing in the current increasing long-term hospitals.

• Journal of Korean Academy of Nursing
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• v.38 no.2
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• pp.248-257
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• 2008

Purpose: This study was designed to search for nursing intervention strategies centering around the meaning structure of the nurse's turnover experience by applying phenomenological methods. Methods: The participants were 6 nurses in small and medium sized hospitals who had experienced at least 1 turnover. Data were collected used MP3 records. The data analysis was done by Giorgi (1985) method. Results: The results were divided into the following categories: 1) Careless decision: wrong decisions, imprudent desire, insufficient patience, unclear future, 2) Inappropriate working environment: irregular working hours, high workload, poor working environment, insufficient understanding of related divisions, lack of opinion collection, low salary, 3) Interpersonal relations problems: discord with colleagues, difficulty in relationships with others, difficulty in daily lives, 4) Lack of specialization: feeling of inertia, lack of role identification, lack of self identification, 5) Inappropriate coping: regret with clinical challenges, difficulty with a new environment, repentance, expectation, relative humility, 6) New self-dignity: expectation, new challenge, relaxing lives, decisions based on future-oriented confidence. Conclusion: The finding of this study will offer profound information on the nurse's turnover experience and provide basic raw materials for improving the quality of nursing performance and contribute to the development of hospital organization.

• Korean Journal of Human Ecology
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• v.12 no.3
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• pp.377-389
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• 2003

The purpose of this study is to obtain the symbolic meaning of the priestly costume through the Bible. Based on corroborative the Bible, this thesis analyzes the costume of priest. This compares the two onyx stones on the shoulder pieces with four rows of precious stones on the breastpiece. This era falls on about from the 15th century before Christ. It was found that the breastpiece was a piece of the same multicolored linen as in the ephod, a span square when folded double. It symbolizes righteousness. It hung on the high priest's chest, supported by two golden chains attached to the shoulder clasps. It symbolizes love. On the breastpiece were twelve beautiful jewels, arranged in four rows of three jewels, each jewel symbolizing one of the tribes of Israel. The variety of jewels on the breastpiece suggests the variety of people. Urim is the Hebrew word for 'lights' and therefore would logically be associated with bright or white stones. Thummim is the Hebrew word for 'perfection'. The high priest's ephod was made of gold, and of blue, purple, and scarlet yam, and of finely twisted linen. The golden yam symbolizes faith. The robe of the ephod was made entirely of blue cloth. The blue color symbolizes an obligation and life. The robe of the ephod symbolizes calling and dignity. The woven tunic symbolizes holy duty.