• Journal of Hospice and Palliative Care
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• v.7 no.2
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• pp.221-231
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• 2004

Purpose: The purpose of this study was to analyze the need for child hospice care programs in families of children with cancer. Methods: The survey of 104 families who were taking care of children with cancer was conducted. This survey was conducted from February 2004 to July 2004 at two general hospitals in Seoul. The data were collected through a self-reporting questionnaire of 22 items. The items were classified into five areas by factor analysis to identify the construct validity. The reliability of the tool was established by Cronbach's alpha as .94 and the data collected were analyzed by descriptive statistics, t-test and ANOVA. Results: 1) The degree of need for hospice care of the subjects showed a high average of 3.40 (${\pm}3.8$). The need for 'emotional care of children' showed the highest mean (M=3.55), 'management of terminal physical symptoms'(M=3.49), 'control of secondary physical problems' (M=3.41), 'acceptance of the family's difficulty' (M=3.20), 'spiritual care for preparing for death'(M=3.17), respectively. 2) With respect to the demographic characteristics of the subjects, there were statistically significant differences in hospice care needs, according to the child's mother's age (F==4.980, P=.009), whether or not there were cancer patients among their siblings or relatives (t=2.423, P=.017). Conclusion: The family of children with cancer have a heavy burden of ambivalence, especially in relieving the anxiety and fear of their children, communicating about death, and managing physical symptoms. Child hospice care must be provided considering the needs of families of children with cancer. Thus popular needs as well as hospice nurses' higher concern and support for hospice care of children require further education and program development to meet the current demands.

• Journal of Digital Convergence
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• v.13 no.12
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• pp.413-422
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• 2015

This study is to grasp fundamental data to prepare the policy about death with dignity(DwD) by grasping perception type of the middle-aged about DwD. 32 middle-ages test Q-sort with 30 statements which is related to DwD. The result of analysis shows that subjective perception types are permission type, opposition type, and limited permission type. First, 'permission type' indicates that DwD by self-determination of patients should be accepted; it is necessary to patients with extreme pain. Second, 'opposition type' insists that there will be more people dying unfairly; a trend to make light of human life could be in everywhere if DwD is permitted. Third, 'limited permission type' agrees with permitting DwD but insists on preparing specific legal system before that. The subject, DwD, itself seems not to be able to draw a complete agreement from people, but national opinions should be reflected during the process of DwD system.

• Journal of Hospice and Palliative Care
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• v.17 no.4
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• pp.223-231
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• 2014

Purpose: The purpose of this study was to understand terminal cancer patient's experiences of home-based hospice care. Methods: The data were collected from July 2011 through September 2010. Data were collected from 10 terminal cancer patients who received home-based hospice care services and by using in-depth interview. The data were analyzed using Colaizzi's phenomenological method. Results: Data were classified by 25 themes comprising 14 theme clusters and five categories. The five categories were 'life quality deterioration', 'appreciation', 'acceptance of the rest of their lives', 'Prepared for death with religion', 'negative coping'. Conclusion: Systematic hospice care should be provided to understand life experience of patients with terminal cancer who receive home-based hospice care, to help them overcome negative experiences and grow a positive perspective.

• Journal of Hospice and Palliative Care
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• v.21 no.4
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• pp.144-151
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• 2018

Purpose: The purpose of this study was to test the reliability and validity of an instrument that measures spiritual needs of families of terminal cancer patients. Methods: This methodological study was processed as follows: 1) The preliminary 26 items were developed based a conceptual framework of spiritual needs of families of patients with cancer. 2) The content was validated by an expert panel (Three nursing professors and five hospice nursing specialists). 3) The instrument was validated by a survey (n=111). 4) Twenty-six items were selected and used for the final version of the scale. Results: Three factors were extracted through factor analysis: 'relationship with God/Acceptance of dying', 'recovery of relationship/hope and peace', and 'meaning and purpose of life'. These factors explained 61.088% of the total variance. Cronbach's alpha and Guttman split-half coefficient of the 26 items were 0.944 and 0.826 respectively. Conclusion: This scale was identified as a valid and reliable tool. Therefore, the scale is useful in assessing spiritual needs of families of terminal cancer patients in the field of hospice and palliative care.

• Sim-seong Yeon-gu
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• v.26 no.2
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• pp.107-148
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• 2011

Music keeps significant influences on human mind. According to the analytical psychology, music affects the consciousness, and unconsciousness (both personal and collective). Structurally speaking, music affects the ego, shadow and self. Based on these findings, the author reviewed the life and work of Beethoven and Jung and investigated the following issues : 1) What were the developmental processes of them? 2) How did the educational processes affect their works? 3) What were the basic attitudes regarding interpersonal relationship and others? 4) What were the final psychological, social and spiritual achievements of them? Beethoven and Jung had psychologically and socially hard times during their developmental processes. However, they could achieve mature development in overcoming their difficulties. Both of them were effortful and serious book readers which could help them get wide range of perspectives on human existence and let them introspect deeply into their mind. They both could achieve the 'Concept of Gegensatzvereinigung'- that is the 'integration of two contrasting concepts into one wholeness'-. And this concept can be applied in the practical clinical settings for individuation. If psychiatrists could cease the discrimination between them and patients, they will be able to overcome subjective discrimination and prejudice against patients and accomplish objective truth. Finally they could integrate life and death into complexio oppositorum. In doing this, they have achieved eternal life.

• Korean Journal of Heritage: History & Science
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• v.53 no.1
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• pp.184-203
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• 2020

The Confucian ruling class of the Joseon Dynasty regarded Buddhist rituals as "dangerous festivals." However, these Buddhist ceremonies facilitated transitions between phases of life from birth till death and strengthened communal unity through their joint practice of the rites. Ritual spaces were decorated with various utensils and objects that transformed them into wondrous arenas. Of these ornaments, Buddhist paintings served as the most effective visual medium for educating the common people. As an example, a painting of the Ten Kings of the Underworld (siwangdo) could be hung as a means to illustrate the Buddhist view of the afterlife, embedded in images not only inside a Buddhist temple hall, but in any space where a Buddhist ritual was being held. Demand for Buddhist paintings rose considerably with their use in ritual spaces. Nectar ritual paintings (gamnodo), including scenes of appeasement rites for the souls of the deceased, emphasized depictions of royal family members and their royal relatives. In Chinese paintings of the water and land ceremony (suryukjae), these figures referred to one of several sacred groups who invited deities to a ritual. However, in Korean paintings of a nectar ritual, the iconography symbolized the patronage of the royal court and underlined the historicity and tradition of nationally conducted water and land ceremonies. This royal patronage implied the social and governmental sanction of Buddhist rituals. By including depictions of royal family members and their royal relatives, Joseon Buddhist paintings highlighted this approval. The Joseon ruling class outwardly feared that Buddhist rituals might undermine observance of Confucian proprieties and lead to a corruption of public morals, since monks and laymen, men and women, and people of all ranks mingled within the ritual spaces. The concern of the ruling class was also closely related to the nature of festivals, which involved deviation from the routines of daily life and violation of taboos. Since visual media such as paintings were considered to hold a special power, some members of the ruling class attempted to exploit this power, while others were apprehensive of the risks they entailed. According to Joseon wangjo sillok (The Annals of the Joseon Dynasty), the Joseon royal court burned Buddhist paintings and ordered the arrest of those who created them, while emphasizing their dangers. It further announced that so many citizens were gathering in Buddhist ritual spaces that the capital city was being left vacant. However, this record also paradoxically suggests that Buddhist rituals were widely considered festivals that people should participate in. Buddhist rituals could not be easily suppressed since they performed important religious functions reflecting the phases of the human life cycle, and had no available Confucian replacements. Their festive nature, unifying communities, expanded significantly at the time. The nectar ritual paintings of the late Joseon period realistically delineated nectar rituals and depicted the troops of traveling actors and performers that began to emerge during the seventeenth century. Such Buddhist rituals for consoling souls who encountered an unfortunate death were held annually and evolved into festivals during which the Joseon people relieved their everyday fatigue and refreshed themselves. The process of adopting Buddhist rituals-regarded as "dangerous festivals" due to political suppression of Buddhism in the Confucian nation-as seasonal customs and communal feasts is well reflected in the changes made in Buddhist paintings.

• Journal of Korean Philosophical Society
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• no.120
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• pp.217-250
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• 2018

Subjekt oder $Selbstbewu{\ss}tsein$ ist ein grundlegendes Prinzip neuzeitlicher Philosophie. Das $Selbstbewu{\ss}tsein$ ist bei Kant $Selbstbewu{\ss}tsein$(analytische Einheit der Apperzeption als klare Selbstbeziehung) in Objekts $bewu{\ss}tsein$(synthetischer Einheit der Apperzeptuion). Dabei zeigt er ein Reflexionsmodell des $Selbstbewu{\ss}tseins$. Aber er $erkl{\ddot{a}}rt$ nicht systematisch ein $Verh{\ddot{a}}ltnis$ zwischen synthetischer Einheit und analytischer Einheit der Apperzeption, und auch $l{\ddot{o}}st$ er nicht theorienimmanente und formale Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration in der Reflxionsstruktur des $Selbstbewu{\ss}tseins$. Aufgrund der Voraussetzungen seiner eigenen Fundamentalontologie kritisiert der $fr{\ddot{u}}he$ Heidegger, $da{\ss}$ Kants $traditionsabh{\ddot{a}}ngige$ $Subjektivit{\ddot{a}}tstheorie$ Symptome der Seins vergessenheit zeigt, transformiert Kants $Selbstbewu{\ss}tseinstheorie$, interpretiert Kants transformierte Theorie als $subjektivit{\ddot{a}}tstheoretische$ $Begr{\ddot{u}}ndung$ der traditionellen Ontologie von Vorhandenheit, und versteht sie als ersten Schritt und erstes phlosophisches Modell seiner Fundamentalontologie. Durch kritische Interpretation von Kants Lehre von Selbstaffektion und $Selbstbewu{\ss}tsein$ deutet er ein Modell des $Selbstbewu{\ss}tseins$ als des $ph{\ddot{a}}nomenologischen$ $Horizontsbewu{\ss}tseins$ an. In diesem Modell der vorreflexiven und unmittelbaren Selbstbeziehung entstehen Schwierigkeiten von Zirkelargument bzw. unendlicher Iteration nicht. Apel kritisiert Kants $selbstbewu{\ss}te$ Apperzeptionstheorie in dem Sinne, $da{\ss}$ sie solipsistisch sei, und in seiner Transzendentalpragmatik $vervollst{\ddot{a}}ndigt$ er Kants transzendentalphilosophische $G{\ddot{u}}ltigkeit$ in der Dimension von $Intersubjektivit{\ddot{a}}t$ diskurierender Menschen. Hierbei ersetzt die Kommunikationsgemeinschaft Kants Apperzeption oder $Bewu{\ss}tsein$ ${\ddot{u}}berhaupt$. In der transzendentalpragmatischen Sicht, die auf den sprachlichen Bezug des Denkens und Erkennens und die Kommunikationsgemeinschaft geht, beruht das $Selbstbewu{\ss}tsein$ oder die Reflexion des Subjekts wesentlich auf seinem sprachlich vermittelten sozialen Bezug. Also geht es nicht um Zirkelargument und unendliche Iteration in denkender Selbstbeziehung des Subjekts. Ebeling hebt Heideggers Daseinsanalytik auf das Niveau von Apels Transzendentalpragmatik an und entwickelt Fundamatalpragmatik ${\ddot{u}}ber$ $Widerstandsbewu{\ss}tsein$ gegen allgemeinen Tod. Dieser $Widerstandsbewu{\ss}tsein$ ist fundamentalpragmatische Transformation von Kants $Selbstbewu{\ss}tsein$. Der $Widerstandsbewu{\ss}tsein$ der Vernunft bleibt in der solipsistischen Dimension nicht und ist ein $Bewu{\ss}tsein$, das in der Widerstandsgemeinschaft durch Argumentation universalisiert werden kann. Hierbei geht es nicht um Zirkelargument und unendliche Iteration.

• The Journal of the Korea Contents Association
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• v.15 no.7
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• pp.643-654
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• 2015

The purpose of this study is to examine the implications of religious activities to longevity in a perspective of religious people in the ancient near east. The major sources of the study are the records of Adad-Guppi in the Neo-Babylonian Empire, prayers of Daniel in the Old Testament and records of Anna in the New Testament. The research method is a synchronic method based on final forms of the texts. Adad-Guppi lived for 104 years with temple-centered lives, fasting-like dedication, prayer and mission for the nation. Daniel fasted and prayed for the return of Jewish nation, and restoration of the city and the temple in Jerusalem, resulting in longevity of late eighties in the court of Babylon. Anna lived for more than 100 years old with her life mission for the messiah in spite of limitations of her times as an old widow. The implications of religious activities with temple-centered lives, fasting, prayer, and mission for the ages are understood to be beneficial to longevity in a perspective of the ancient near east.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.4
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• pp.1706-1713
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• 2012

The purpose of this study was to analyze the need for child hospice care in families of children with cancer for outpatient. The participants were 83 parents of children with cancer. This survey was conducted from January 2011 to March 2011 at four hospitals in Daegu. Data were collected through self-report questionnaires and analyzed by descriptive statistics, t-test and ANOVA using the SPSS/WIN Program. Needs for hospice care for the participants were high. The need for "emotional care of children" showed the highest, "control of secondary physical problems", "acceptance of the family's difficulty", "management for terminal physical symptoms", "spiritual care for preparing for death". With respect on the demographic characteristics of the participants, there were statistically significant differences in hospice care needs, among to the religion, sibling, relatives, whether of the cancer. The above findings indicate that needs for hospice care for the participants were high about emotional care, especially as it is related to children's anxiety. Therefore hospice care, based on emotional part, should be provided systematic hospice care with specialized multidisciplinary child hospice care team, child hospice center.

• Journal of the Korean Society of Food Science and Nutrition
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• v.42 no.7
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• pp.1022-1028
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• 2013

Chaga mushroom (Inonotus obliquus) was considered a functional food with an anti-cancer effect in colon, gastric, and lung cancer. Therefore, this study was conducted in order to elucidate the effect of chaga mushroom extract in brain cancer. Glioblastoma U-87 MG cells were used in investigation of cell survivability, apoptosis, and cell cycle arrest analysis. Treatment with various concentrations of chaga mushroom extract resulted in inhibition of cell proliferation and cell cycle arrest. Although caspase-3 expression was increased over $100{\mu}g/mL$ of chaga mushroom extract treatment, apoptosis factors with Bcl-2, Bax and p53 did not change. In analysis of cell cycle regulatory factors, expression of cyclin D1 and CDK2 decreased in a dose-dependent manner. We have demonstrated the anti-cancer effect of chaga mushroom extract in glioblastoma, which may be mediated by activation of the caspase pathway and induction of cell cycle arrest.