• 의료법학
• /
• 제10권1호
• /
• pp.39-75
• /
• 2009

The development of the biomedical science and technology has extended an argument about a status in constitutional law of unborn human life and a protection of the potential human life to that of an embryo and a gamete beyond a fetus. This argument has been focused on whether we should provide unborn or potential human life with human dignity and the right to life that are guaranteed by the constitutional law altogether or separately. If the right to life is given to unborn or potential human life, on what grounds can we restrict this right. Those who argue for the unity of the right to life with human dignity and the inseparability of those two claims that the right to life in itself should be guaranteed absolutely. According to the constitutional law, however, any constitutional right of the human person within the protection of essential part of the right can be compared with each other and restricted with some valid reasons from the legal perspective. This measure is unavoidable in reality because one right can come into conflict with another right frequently. Since fetus and embryo are in a process of developing into the human person, it is difficult to think that they are the same with the human person. For that reason, it is hard to consider that the right to life of fetus or embryo is the same with that of the human person. However, since a fetus has a special status as a potential human person, and an embryo also has a special value as a potential fetus upon an implantation, the right to life of fetus or embryo should be judged differently according to the stage of their development. A study on a constitutional status and protection of a fetus and an embryo is essential because unborn or potential human life is the origin of human person. Therefore, we have to make much account of their right to life and seek the legal respect for their inherent value.

• 의료법학
• /
• 제13권2호
• /
• pp.285-308
• /
• 2012

The Korean supreme court said that Mrs Kim who was in a persistent vegetative state had a right to die if she had a presumed will or assumption of dying against Severance hospital in 2009. Presumed would be vague and can not be subjective to conjecture though, the court had a developed trial on the case. I recommend the higher valued notion such as the 'right to decide on the life extension' is more logical than assumptive will. To achieve this recommendation, I will search right to life, right to decision, human dignity and find the good relationship between them. In conclusion, I will announce that if PVS patients without advanced directives aren't able to express their will and no one could not assume their right to die in spite of meaningless life extension. So only the due and strict procedure about the extinction of meaningless PVS patients will allow them to sacrifice themselves or remove life extension ventilators. Also active euthanasia would be possible under the strict procedure of making advanced directives and the act of helping active euthanasia additionally, the crime of abetting suicide would not be executed in the legal scope.

• 대한한의학원전학회지
• /
• 제26권4호
• /
• pp.253-266
• /
• 2013

Objective : There was no attempt to understand Moving Energy between two kidneys(腎間動氣) and Kidney on Left & Life Gate on Right(左腎右命門) by integration progress. So I have faced to study based on two parts with concerning as clues. One is 'Life Right (左 右)' and the other is 'Between(間)'. Methods : Revealing the source of the origin, Nanjingbenyi(難經本義) is given on the basis. Take a close look at publications related to Nanjing(難經) which is about Kidney on Left & Life Gate on Right and Moving Energy between two kidneys. Take a close look at Kidney, the Life Gate and Moving Energy between two kidneys. Look see the three-dimensional uplift movement of Gi(氣). Results : In Neijing(內經) and Nanjing, the basic point of view for Kidney is the same. That is explained in line with attributes of convergence(收斂). 'Life Gate(命門)' is a term to express the divergence feature(發散機能) of kidney. Moving Energy between two kidneys is used to mean the mainspring of human body activity. The Gi in human body loses altitude turning left(左旋而下降) and gains height turning right(右旋而上升). Conclusion : Watching on functional aspect, there are two names for kidney. One is 'Kidney(腎)' which collects the losing altitude turning left and the other is 'Life Gate' which rises turning right. Moreover, the fundamental power that effectuate the uplift movement is Moving Energy between two kidneys. This kind model is a way that can be understood syntagmatically the Kidney on Left & Life Gate on Right and the Moving Energy between two kidneys without any gainsaying the original of Nanjing.

• 한국임상수의학회지
• /
• 제28권1호
• /
• pp.133-138
• /
• 2011

A 4-year-old female Fox Terrier dog (weighting 8 kg) with history of severe abdominal distention and anorexia was presented to Veterinary Teaching Hospital, Gyeongsang National University. In physical examination, grade 4/6 systolic murmur heard at the left heart base. Electrocardiography showed right ventricular enlargement (right axis deviation and deep S wave) and right atrial enlargement (P pulmonale). Diagnostic imaging studies revealed hypertrophy of right ventricle, enlargement of right atrium and tricuspid regurgitation and turbulence in the pulmonary artery in right parastenal short axis view. Based on the diagnostic findings, the dog was diagnosed as a case of valvular pulmonic stenosis.

• 한국사회복지학
• /
• 제60권4호
• /
• pp.157-173
• /
• 2008

문화복지는 모든 국민의 삶의 질을 향상시키기 위하여 국가 지방자치단체 및 민간에 의해서 제공되고 보장되는 문화적 활동이다. 그리고 문화적 표현을 할 수 있는 권리, 문화적 활동에 접근할 수 있는 사회적 권리로서의 문화권은 문화복지 논의의 전제가 되는 기본 개념이다. 우리는 문화권에 대한 논의를 살펴보고, 구체적으로 우리나라 헌법, 문화관련 법령 및 사회복지법체계에 나타난 문화의 의미와 문화적 권리의 근거를 찾아보고 분석하였다. 기존 문화관련법령들은 기본적 권리로서의 접근이라기보다는 국가적 시책과 정권의 목적에서 입법이 이루어져 왔고, 이에 대한 집행 또한 권리의 확보 내지는 실현이라는 시각보다는 단순한 국가 행정의 일부로서만 이해되어 시행되어 왔다. 한편 사회복지관련법에서 문화적 생활은 인간다운 생활을 의미하고, 인간으로서 최저 문화적 생활을 보장하는 수준이 사회복지 급여 및 서비스의 기준이 되고 있다. 이것이 문화에 대한 권리 수준을 의미하고, 장애인 등의 경우 구체적으로 문화 접근에 있어서 차별을 받지 아니할 권리로서 소위 문화권을 인정하고 있다. 그러나 대부분의 사회복지법의 한계점은 문화적 생활 보장을 위한 문화 권리에 대한 적극적이고 구체적인 법의 내용이 없다는 것이다. 헌법과 사회복지법상에서 문화복지는 문화적 권리의 범위와 수준에 대한 구체적인 내용이 명시되어야 할 것이다. 문화권이 법령상의 완전한 권리 주장이 가능한 완전한 문화권으로 발전하려면 대법원 판례에서 보듯이 문화관련 권리의 침해도 법률상의 침해로 이해하려는 노력이 법원에서도 있어야 할 것이다.

• 의료법학
• /
• 제9권1호
• /
• pp.413-459
• /
• 2008

The Law has intervened to define rare circumstances in which a person should choose continuing life in United States. On the one hand, the law has traditionally acted to preservelife and to respect the sanctity of life. On the other hand, one's control over one's own body, and the right to determine what kind of medical care one will receive, is equally well respected and historically grounded. The competent patients have the right to forgo life-sustaining treatment, courts in United States have left many unanswered questions about the nature of that right. The right to choose to forgo life-sustaining treatment is a manifestation of a patient's autonomy interest. In United States, The Karen Quilan case gave rise to legislative activity in the host of state capitals, and several states had adopted statutes that formally recognized some forms of written directives describing some circumstances in which certain kinds of medical care could be terminated. These statues were sometimes dominated 'living will' acts, sometimes 'right to die' acts and ocasionally 'natural death' acts. Today virtually every state has produced a living will statue. In Korea, courts do not permit a terminally ill person to withhold or withdraw life-sustaining treatment. Living wills apply in case of terminal illness owing to a defect in legislation. Now In Korea, these lively dispute of legal policy on the preconditions and concrete procedure of living will act and natural death act. Through the legislation of living will act and natural death act, we should prepare some circumstances to respect patient's autonomy on the right to die. We should frame the cultural standard to make a decision of forgoing life-sustainin1g treatment under the discreet procedure.

• Journal of Contemporary Eastern Asia
• /
• 제19권2호
• /
• pp.104-124
• /
• 2020

This paper investigates whether white-collar masculinity can play a role in the life of a far-right activist. The current study employs the methods of psychosocial analysis devised by Wendy Hollway and Tony Jefferson. Using the case of a Japanese far-right activist, it explores how the hegemony and decline of "salaryman masculinity" in Japan interacted with his life. It draws attention to the suffering of white-collar men in their struggle to comply with hegemonic masculinity. These men's suffering tends to be overlooked due to their stable socio-economic status, but it can potentially play a role in their investment in far-right discourse.

• 의료법학
• /
• 제10권1호
• /
• pp.11-38
• /
• 2009

"Bioethics" may have various meanings depending on its roles. It may mean professional ethics for scientists and physicians, etc. It may also mean an academic discipline using interdisciplinary approach as well as a philosophical or a legal approach. "Bioethics" as an interdisciplinary study should often deal with public policy on bioethical issues. I call this role bioethics as a study of bioethics policy, which has to be developed as a new discipline. From this perspective, I deal with bioethical issues relevant to a human life before birth. There are various and often conflicting arguments about the moral status of a human life before birth such as the fertilization argument, the argument of genetic identity, so-called the "14 days" argument focusing on the formation of primitive streak, the argument of sentient being, and Michael Sandle's argument of an embryo as a being between a thing and a person. I argue that each of them is reasonable. Thus we are faced with reasonable disagreement on the views over whether a human life before birth has the same right to life as that of a person or whether right to life may be considered to be a matter of degree. If we acknowledge reasonable disagreement, as John Rawls pointed out, we should tolerate the views from ours in a plural society. Therefore, we cannot help making a policy that allows abortion and embryonic research with some limitations. When we say a certain act is morally permissible, "moral permissibility" does not mean that the act is morally right for all. Rather it means that the act cannot help being morally allowed for some persons although the others do not believe its moral rightness because they cannot right now rationally persuade others to accept their view.

• 대순사상논총
• /
• 제43집
• /
• pp.67-102
• /
• 2022

이 연구의 목적은 대순진리회 해원상생에 내포된 인권 요소를 중심으로 북한헌법의 자체적 인권과 북한 주민의 인권 실상에 대해 고찰하는 것이다. 해원상생은 선천의 상극적 자연법에 지배된 인간의 원한을 해소하고 인간 서로서로 잘되게 해주는 의미를 가진 새로운 자연법이다. 해원상생의 자연법에는 인간 존엄의 가치인 생명권, 자유의사에 따라 결정하고 말하며 행동할 수 있는 자유권(신체의 자유, 양심의 자유, 종교의 자유, 언론의 자유, 출판의 자유), 사회적 환경에서 평등한 대우를 받을 권리인 평등권, 치료를 통해 최고 수준의 건강을 확보할 권리인 건강권이 내포되어 있다. 북한헌법에는 헌법의 근본원리인 천부적 인권을 보장하기 위한 제도적 장치로서의 성격이 없고, 독재자와 독재체제를 옹호하고 주체사상을 완성하기 위한 혁명 전사의 권리를 규정하고 있다. 생명권은 사회정치적 생명론에 따라 개인의 생명이 집단의 생명에 귀속되도록 명시되어 있다. 자유권은 집단주의 원칙에 따라 개인의 이익보다 집단의 이익을 더 우선시하도록 명시되어 있다. 평등권과 건강권은 계급적 차별을 명시하여 차별적 대우를 정당화시켰다. 북한 주민의 생명권은 북한형법과 형법부칙의 사형제도로 인해 보장받지 못하고 있다. 북한 정권은 공개처형을 통해 북한 주민이 인간으로서 존엄하게 죽을 수 있는 권리까지 박탈하고 있다. 북한 정권은 노동당의 지시로 적법절차가 이루어지게 하고, 종교를 미신 또는 아편으로 인식하며, 노동당이 언론과 출판물을 감시하게 하여 신체·종교·언론·출판의 자유를 보장하지 않는다. 북한 주민은 신분에 따라 분류되고, 가부장적 질서에 따라 전근대적 생활방식을 강요받으며, 평등권을 보장받지 못하고 있다. 또한 의료분야 가용성·접근성의 양극화와 무상치료제의 붕괴로 건강권을 보장받지 못하고 있다.

• 의료법학
• /
• 제15권2호
• /
• pp.3-29
• /
• 2014

The Supreme Court made a decision that the doctor cannot be punished for not taking a blood transfusion to the patient, depending on the patient's will to refuse the blood transfusion on June 24, 2014. The reason is that, in a special situation of conflict between the right of patients to self-determination and the duty of care, and when it was impossible to compare whether which has the superior value, if the doctor made a medical practice to respect either of those two values according to the professional sense, he cannot be punished. In principle, the doctor should make medical practices according to the patient's will. However, if the patient's life was at stake, I think, the doctor is obliged to try his best to save the life of patient. Yet to entrust the patient's life to the doctors professional sense, is to give up the obligation of the country to protect lives. In this regard, I think that the Supreme Court Decision should be reviewed, and that an ongoing research is needed.