• Korean Journal of Hospice Care
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• v.6 no.1
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• Korean Journal of Environmental Biology
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• v.35 no.4
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• pp.492-500
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• 2017

The purpose of this study was to investigate the seasonal distribution of phytoplankton as prey for oysters and to characterize the environmental factors controlling their abundance from June 2016 to May 2017, in the northeast coast between Tongyeong and Saryang Island, particularly for the oyster farming area. During the survey period, water temperature changed from $7.54^{\circ}C$ in February to $29.5^{\circ}C$ in August. The abnormal high temperature persisted during one month in August. Salinity was low due to summer rainfall and typhoon. The lowest level was 30.68 psu in September, and it peaked at 34.24 psu in May. The dissolved oxygen (DO) concentration ranged from $6.0-9.45mg\;L^{-1}$, and the DO concentration in the surface layer was like that in the bottom layers. The seasonal trends of pH were also like those of DO. The pH ranged from 7.91 to 8.50. Nitrate with nitrite, phosphate, and silicate concentrations ranged from $0.14{\mu}M$ to $7.66{\mu}M$, from $0.01{\mu}M$ to $4.16{\mu}M$, and from $0.27{\mu}M$ to $20.33{\mu}M$, respectively. The concentration of chlorophyll a (Chl. a) ranged from $0.37{\mu}g\;L^{-1}$ to $2.44{\mu}g\;L^{-1}$ in the surface layer. The annual average concentration was $1.26{\mu}g\;L^{-1}$. The annual mean phytoplankton community comprised Bacillariophyta (69%), Dinophyta (17%), and Cryptophyta (10%), respectively. Dinoflagellate Prorocentrum donghaiense in June was the most dominant at 90%. In the summer, diatom Chaetoceros decipiens, Rhizosolenia setigera and Pseudo-nitzschia delicatissima were dominant. These species shifted to diatom Chaetoceros spp. and Crytophyta species in autumn. In the winter, high densities of Skeletonema spp. and Eucampia zodiacus were maintained. Therefore, the researchers thought that the annual mean Chl. a concentration was relatively lower to sustain oyster feeding, implying that the prey organism (i.e., phytoplankton) was greatly controlled by continuous filter feeding behavior of oyster in the vicinity area of the oyster culture farm.