• Journal of Korean Philosophical Society
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• v.139
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• pp.239-263
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• 2016

Today manny contemporaries struggle to live because they disregard essential matters and indulge in materialism. They should not pursue wealth and prosperity and ought to find true meaning of life by studying death where one can reveal the essence of life. Zhuang Zi transcended death. His view of death is magnificent. This dissertation has ruminated on how contemporaries live and established righteous view of life and death on the basis of that. In addition, this study has researched what implications his view of death suggests to us today. There is no study as good as death. There is no great teacher as good as death in life. Studying death is studying a life. We can find life meaning and value through death. The matter of death is prone to be thought that a solution can be got only though existing religions. However, when it comes to Zhuang Zi's death, the matter of death can be resolved, not relying on religions. Zhuang Zi has played a role of our taking death in a positive way and relieving the fear of death. He has taught us that it is well off to adapt to the change of nature, leading to meeting our death in comfort.

• Journal of Hospice and Palliative Care
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• v.16 no.3
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• pp.155-165
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• 2013

Koreans' traditional view on death has been much influenced by Confucianism, Taoism, Buddhism, and shamanism since ancient times. Confucianism emphasizes the importance of the real life in this world and highly praises doing good deeds for the family and the community. It also praises people who are enlightened by education and self-discipline. Confucian scholars admit that death cannot be understood by rational thinking although it is unavoidable as a cosmic order. Taoism sees life as the same entity as death; Both are two different aspects of the same cosmos or the wholeness. However, the disciples of Taoism became much interested in a long life and well being that may be achieved by harmonizing with the cosmic order. Buddhism thinks that death and life are an "illusion". It says that people can be enlightened by recognizing the fact that "Nothing is born and nothing is dying in this world. Everything is the product of your mind occupied with false belief." However, secular Buddhists believe in the afterlife and metempsychosis of the soul. This belief is sometimes connected with the view of the traditional shamanism. Shamanism dichotomizes the world between "this world" and "that world". After death, the person's soul travels to "that world", where it may influence life of people who reside in "this world". And shamans who are spiritual beings living in "this world" mediate souls and living people. In conclusion, there are various views and beliefs regarding death, which are influenced by a number of religions and philosophies. They should be seriously considered when making a medical decision regarding the end of patients' life.

• The Korean Publising Journal, Monthly
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• s.308
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• pp.20-21
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• 2001

• Korean Journal of Culture and Social Issue
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• v.10 no.1
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• pp.31-82
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• 2004

The purpose of this study was development of a synthetic scale to measure young adults' views of life and death. Participants were 610 university students. The authors developed a View of Life and Death Scale including several subscales of afterlife views(belief in afterlife and retribution, belief in souls' effects and transmigration), meanings of death(liberation, nature, integration, collapse, impact, futility), death anxiety, death concern(death acceptance, death awareness) and life respect will(suicide inhibition, abortion inhibition, organ donation intention). The present study contributed to enhance our understanding of view of life and death in young adulthood. This study, therefore, could work as a stepping stone to investigate the structural relationship among elements included in views of life and death in young adulthood and to explore the consequences and determinants of personal view of life and death.

• Journal of Hospice and Palliative Care
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• v.20 no.2
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• pp.100-110
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• 2017

Purpose: We explored Koreans' perception of the meaning of death with dignity that Korean people. Methods: A phenomenological research methodology was applied. A total of 13 participants were sampled based on their age and gender. Participants were interviewed in depth from September 2015 through February 2016. Colaizzi's phenomenological analysis method was used for data analysis. To establish the validity of the study, we evaluated its realistic value, applicability, consistency and neutrality of the qualitative evaluation criteria of Lincoln and Guba. Results: Koreans' perception of death with dignity was structured as 19 themes, nine theme clusters and four categories. The four categories were "comfortable death", "good death", "resolving problems before death", and "death with good reputation". The theme clusters were "death without pain", "death submitting to one's fate", "death that is not ugly", "leaving good memories to others", "dying in a way we want", "death after proper settling of things", "dealing with chronic resentment before death", "death after living a good life", and "death with recognition". Conclusion: For Koreans, death with dignity meant not burdening others, settling things right and leaving good memories to their families and friends. Such perceptions can be applied to hospice care for terminally ill patients.

• Journal of Life Science
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• v.31 no.10
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• pp.954-959
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• 2021

Apoptosis is an important mechanism that regulates cellular populations to maintain homeostasis, and the caspases, a family of cysteine proteases, are key mediators of the apoptosis pathway. Caspase-8 is an initiator caspase of the extrinsic apoptotic pathway, which is initiated by extracellular stimuli. Caspase-8 have two conserved domains, N-terminal tandem death effector domains (DED) and C-terminal two catalytic domain, which are important for this extrinsic apoptosis pathway. In extrinsic apoptosis pathway, death receptors which members of TNF superfamily are activated by binding of death receptor specific ligands from cell outside. After the activated death receptors recruit adaptor protein Fas-associated death domain protein (FADD), death domains (DD) of death receptor and FADD bind to each other and FADD combined with death receptor recruits procaspase-8, a precursor form of caspase-8. The DED of FADD and procaspase-8 bind to one another and FADD-bound procaspase-8 is activated by cleavage of the prodomain. This death receptor-FADD-caspase-8 complex called death inducing signaling complex (DISC). Cellular FLICE-inhibitory proteins (c-FLIPs) regulate caspase-8 activation by acting both anti- and pro-apoptotically, and caspase-8 activation initiates the activation of executioner caspases such as caspase-3. Finally activated executioner caspases complete the apoptosis by acting critically DNA degradation, nuclear condensation, plasma membrane blebbing, and the proteolysis of certain caspase substrates.

• The Journal of the Korea Contents Association
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• v.17 no.1
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• pp.507-521
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• 2017

Purpose: The purpose of this study is to examine the relationship between attitude toward death among Korean hostess (room salon/bar) in Busan and their suicide-related factors. Methods: The questionnaires were administrated to 120 Korean hostess. The questionnaires consist of 7 major concepts: death as liberation, death as natural phenomenon, fear of death, avoidance of thought about death, fear for the impact of death on family, frequency of thought of death, their capacities to resist suicidal impulses. Results: Interestingly, satisfaction for hostess working in room salons with their monthly incomes was negatively correlated with frequency of thought of death and was positively related to their capacities to resist suicidal impulse. Moreover, in terms of the factors influencing 'their capacities to resist suicidal impulse', for hostess working in room salons, 'fear for the impact of death on family,' and 'satisfaction with their monthly income' were found to significantly influence 'their capacities to resist suicidal impulses'. However, for hostess working at bars, 'death as liberation' was found to be the only one factor showing significant effect on 'their capacities to resist suicidal impulses'. Conclusion: For hostess working in room salons, their perceived monetary reward seems to affect their attitudes toward death and suicide-related thoughts. Understanding a person's attitudes toward death can be another way to help people in a difficult situation to prevent them from carrying out the worst.

• The Journal of the Convergence on Culture Technology
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• v.3 no.4
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• pp.27-33
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• 2017

Epicurus and Lucretius expressed that death is neither evil to the living nor the dead. On the contrary, our everyday perception of death is that death is evil. Such everyday perception might seem in lack of introspection and blind but our living environment and form of life are strongly supporting this perception. This paper argues that there is reasonable cause for believing death is evil. In order to justify this argue, this paper critically supports Thomas Nagel's 'Deprivation Theory', which identifies the cause of death being in evil in the deprivation of life. This paper investigates the main substances of 'Deprivation Theory, suggests the related problems and therefore reconstitutes the main arguments of 'Deprivation Theory, resulting in the investigation of the following facts; that we cannot avoid the fate of death, but that our existence is headed towards the future, and that as independent individuals we have infinite possibilities of life. Death is natural to humanity as species, but as independent individuals death deprives us from possible life and future. Therefore, death we encounter in our living environment and form of life is evil. As species, we can agree with Epicurus and Lecretius' view, but as independent individuals we cannot share them.

• Journal of Popular Narrative
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• v.27 no.2
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• pp.265-291
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• 2021

This paper explores the academic topography of the discourses on the anthropocene to delve into how the humanities can insightfully respond to the ecological crisis of the Earth through the lens of environmental humanities proposed in a 2020 book, The Anthropocene and the Humanities: From Climate Changes to a New Age of Sustainability by a scientific philosopher, Carolyn Merchant. By publishing her latest book, The Anthropocene and the Humanities, Merchant, a pioneering scholar of ecofeminism, has recently started into inquiring into the discourses on the anthropocene, meaning a geological age led by anthropos/humans. In one of her most distinguished works of 1980, The Death of Nature: Women, Ecology, and the Scientific Revolution, Merchant has revealed that the modern Western perception of nature, often identified with women, have been figuratively killing nature as well as women. Arguing in The Anthropocene and the Humanities that the anthropocene has been enacting a "second death of nature," which has been practically and technially killing nature, Merchant calls for the insight of the environmental humanities that help us to build a "sustainable livelihood" based on the "partnership" between human and nonhuman nature. This paper contemplates on what humanities can do in the era of anthropocenic planetarian crisis with the environmental humanistic alternatives in ecofeminist perspective to overcome the anthropocenic crisis aggravated by the covid-19 occurred at the point when the climate change was viscerally felt by the humans in the twenty first century.

• Journal of Korean Home Economics Education Association
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• v.31 no.1
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• pp.89-114
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• 2019

Death preparation education is not only preparing for future death but also for happier and meaningful life. Death is a persistent problem faced by all human beings and can be found in connection with the Home Economics(HE) curriculum in that it is a contextual practical problem of individuals and their society. The purpose of the study is to develop the practical problem-based death preparation education teaching-learning plans that can be applied to middle and high school HE subject. As a result of the study, the HE death preparation education program was developed. The program name is 'Death Preparation Education for the Happy Life of Me and Family'. Also, 12 practical problems and the 4 teaching-learning plans were developed. This study is expected to be used as educational materials to allow middle and high school students to take death naturally in their lives and to practice meaningful everyday life for worthy death during the HE classes. As a follow-up study, we propose a study to examine the needs of death preparation education in HE curriculum and to verify the effectiveness of the teaching and learning process of death preparation education in HE class.