• Korean Journal of Social Welfare
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• v.56 no.2
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• pp.195-213
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• 2004

The purpose of this study is to explore and understand the meaning of 'Good Death' that the Korean aged people are generally thinking based on their values and the sentiments. For this purpose, we carried out individual and in-depth interviews with 40 aged persons living in Seoul taking their genders and social-economic status into consideration from March to May 2003. We applied qualitative research method to this study. Eight graduate students were responsible for the interviews. They majored in gerontology or had experiences of field work with old persons. It took an average of one and a half hour and maximum of two hours for each of the interviews. All of the processes of each interview were tape-recorded under the agreement with each interviewee. The main and sub themes from the data can be classified to seven categories according to the Phenomenological Approach designed by Colaizzi(1978). The main theme of good death that most of the interviewees considered was 'Blessed Death', very similar to 'Death Fortune' in the five good fortunes found in Korean tradition and the Confucianism. Also, the main concept is classified to seven sub-themes: (1) Not seeing their children's death; (2) Dying in front of their children; (3) Not to be a burden of their children during their lives; (4) Dying after doing all of their duties as parents; (5) Dying with no pain; (6) Completing the natural span of their lives; and (7) Prepared death. Thus, 'Blessed Death' that Korean aged people consider seems to be very closely related with the lives, health, happiness and success of their children. Based on the findings, we concluded that both social policy makers and social service providers are required to keep in mind the meanings of 'Good death' that most of the Korean aged people consider in order to help them enjoy successful aging during their remaining lives.

• 방재와보험
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• s.120
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• pp.60-65
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• 2007

사람이 살면 얼마나 살겠냐마는 그래도 사는 동안에는 온갖 복을 누리고 싶은 것이 인지상정이다. 그래서 일까. 출생에서 죽음에 이르기까지 여러 가지 상징들이 동원되고 적용되는데 그 중의 하나가 복에 관한 상징물이다. 복은 흔히 오복으로 표현된다. 수, 부, 강녕, 유호덕, 고종명을 일러서 오복이라 한다. 이 가운데 '덕을 좋아하여 즐겨 행하는 일' 이라는 뜻의 유호덕과 '제명대로 살다가 편안히 죽는 것' 을 이르는 고종명을 대신하여 귀와 자손중다를 꼽기도 하나. 구체적인 오복이 무엇이던 간에 오복을 갖춘다는 것은 개인의 흉복이기도 하지마 그를 둘러싼 일가붙이들로서도 큰 기쁨이 아닐 수 없다.

• 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.

• Journal of Convergence for Information Technology
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• v.10 no.8
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• pp.60-67
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• 2020

This study was conducted through a focus group interview of 4 teams of 40 nursing students to provide basic data for the development of customized cadaver practice programs and life and nursing ethics education by identifying the anatomical observation experiences of nursing students through cadaver. We tried to grasp the meaning and essence of the anatomical observation experience using the Colaizzi analysis method. As a result of the analysis, 3 categories, 6 theme clusters, and 12 themes were derived. The theme clusters for each category are as follows: Unrest (worry, confrontation), reflection (the boundary between life and death, teaching of the body teacher), growth (step forward, a valuable experience that will never be again). It was an opportunity for nursing students to realize the mystery of the human body and the preciousness of life through the experience of cadaver, and to consider the altruistic life through donation while recognizing that death is also a process of life in a broad sense.

• Korean Journal of Family Social Work
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• no.43
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• pp.87-110
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• 2014

This study is to understand the psychosocial experience in 'Cheonan Warship Incident Survivors'. The study question was how psychosocial experience in The Union of Family Bereaved by Cheonan Warship had been progressed. To answer this question 4 representers ofthe group and 2 reporters had been interviewed using a qualitative research method based on Phenomenology method. From this study the group's experience in had been revealed that they first crisis intervention are to identify and reinforce the strengths and coping skills of a one's family. Second, they gathered their opinion together and assigned the roles to the members, and then, requested what they want responding reasonably. The families' love, the representers' quick judgements and decisions, and the embarrassment of the military and media for the dead, who had been abandoned for long and decayed under the cold ocean, made the national support and respectful treatment possible for the dead and the family. The results of study will be applicable for individuals and groups, who need social work service as an empowerment intervention approach and crisis intervention are to identify and reinforce the strengths and coping skills of a one's family. The social worker's ability to anticipate, understand, and give therapeutic direction to the crisis reaction and the concerns of family members helps to bring around a successful crisis resolution. It is clear to us that wars, suicides, homicides in school settings, disaster and other events are providing unique challenges to social workers who are interested in learning more about the effects such events have on victims of traumatic events.

• Journal of Korean Philosophical Society
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• v.145
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• pp.351-380
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• 2018

In every society, citizens must decide how to punish criminals, uphold the virtue of justice, and preserve the security of the community. In doing so, the members of society must ask themselves how they will punish those who carry out the most abhorrent of crimes. Many common responses to such a question is that death is an acceptable punishment for the most severe crimes. But to draw some theoretical distinction between a crime that deserves incarceration and a crime that is so heinous that it deserves capital punishment is subject to three errors. First, what possible line could be drawn? To decide on a particular number of deaths or to employ any standard would be arbitrary. Second, the use of a line would trivialize and undermine the deaths of those whose murderers fell below the standard. Third, any and all executions still are unjust, as the State should not degrade the institution of justice and dehumanize an individual who, although he or she has no respect for other human life, is still a living person. Simply put, all murders are heinous, all are completely unacceptable, and deserve the greatest punishment of the land; however, death as punishment is inappropriate. Also, while this article arrives at the conclusion that the death penalty is an inappropriate form of punishment, I have not offered an acceptable alternative that would appease those who believe capital offenders deserve a punishment that differs in its quality and severity. This is a burden that, admittedly, I am unable to meet. I finally conclude that the death penalty is unjustified retribution. This is the only claim that can effectively shift the intellectual paradigms of the participants in the debate. The continued use of the death penalty in society can only be determined and influenced by the collective conscience of the members of that society. As stated at the outset of this article, it is this essentially moral conflict regarding what is just and degrading that forms the backdrop for the past changes in and the present operation of our system of imposing death as a punishment for crime.

• Journal of the Korean Society of Child Welfare
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• no.58
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• pp.1-45
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• 2017

The purpose of this study was to explore relationships between family of origin and youth transitioning from out-of-home care. Data were collected from six youths transitioning from out-of-home care and were analyzed using the phenomenological approach. The results of this study were as follows. Four categories and twelve subcategories were drawn from the meaning units. The four categories were 'chaos in separation', 're-established relations but with distance', 'completely ended relationships with the family of origin', and 'redrawing family boundaries'. First, the participants who were separated from their parents due to poverty or divorce reunited with their parents, and they appeared to continue their relationships with the family of origin after transitioning from out-of-home care. The youth were receiving various forms of support from their parents in order to be independent, and they were experiencing stable independence through this support. Second, the participants who were separated from their parents due to serious child abuse or parental death had broken relationships with their parents. The youth were independent and relied on new alternative relationships that were not with the family of origin, but they experienced somewhat unstable self-reliance. In short, participants' relationships with families of origin in this study can be defined as a tight rope between love and hate. Based on these results, child welfare practice and policy implications were discussed to help out-of-home care youth's relationship with their family of origin.

• (The) Research of the performance art and culture
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• no.41
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• pp.321-352
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• 2020

Donghaean Byeolsingut itself reflects the ideals and dreams of seaside life. Imagination and interest in water are fully reflected in Donghaean Byeolsingut as a living in a seaside town. For the beach people, water is the foundation of life and the object of fear. It is the water of life and the water of death. It projects the whole process of life into the imagination created by the world encompassed by the sea. The beach's imagination is an existential insight into the whole process of life and a reflection of existential agony. At Poongeoje, the villagers hope for a specific blessing from God. People are free only when God's retribution comes down. The villagers feel free because of the virtue of the shaman's blessing. Individual trauma is experienced to a certain extent by gaining mental freedom. It can be said that the state of aesthetic pleasure experienced by creating an art work by itself and the nature of aesthetic pleasure experienced through Pungeoje and Byeolsingut are not different. The prototype of Poongeoje is a free spirit, and a religious aesthetic to strengthen the free spirit is the core of the aesthetic.