• 한국기록관리학회지
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• 제12권3호
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• pp.47-69
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• 2012

구술자료는 개인의 내밀한 삶의 체험과 인생의 소회를 담고 있는 것이기 때문에 자료의 수집과 활용과정에서 매우 까다로운 윤리적, 법적 문제들이 야기될 소지를 안고 있다. 자료의 섣부른 활용이 가져올 수 있는 예기치 못한 피해를 예방하고, 구술자를 보호하기 위해서는 구술자료의 수집과 활용의 모든 과정은 엄격한 윤리적인, 법률적인 가이드라인에 입각해서 이루어질 필요가 있다. 구술자료 수집에서 발생하는 윤리적 문제는 구술 작업 전 단계에 걸쳐서 적용이 된다. 구술자의 인간적인 존엄을 보호하려는 마음가짐은 윤리적인 문제를 해결하는 가장 기본적인 사항이다. 구술자 보호와 관련되는 인격권의 문제는 프라이버시의 보호와 명예훼손에 관한 사항으로 구별된다. 프라이버시의 권리는 인격의 자유로운 발현과 인간의 존엄성을 유지하는 기본권을 일컫는다. 명예 훼손은 개인의 사회적 평판을 저하시키는 진술을 포함하는 것이며, 민사상의 책임뿐만 아니라 형사적인 책임으로 연결이 될 수 있다. 한편 공익성 등을 고려하여 위법성 조각의 사유가 적용될 수 있어 자료의 본격적인 활용에 앞서 적절한 가이드라인에 따른 점검이 이루어질 필요가 있다.

• 한국ITS학회 논문지
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• 제19권1호
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• pp.107-120
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• 2020

본 연구는 한국형 자율주행자동차 윤리 가이드라인 제정에 앞서, 제안된 윤리 가이드라인 초안을 구성하는 항목에 대한 중요도를 확인하고자 핵심 요소와 세부항목에 대한 설문조사 결과를 활용하여 계층화 분석을 수행하였다. 분석 결과, 인간의 존엄성과 생명을 최우선으로 보장해야함을 내포한 문항의 중요도가 높게 평가되었으며, 사고 발생을 미연에 방지하고 사고가 발생하였을 때 차량 이용자의 책임이 있어야한다는 중요도가 높게 평가되었다. 그러나 정부부처 및 관리자의 역할에 대해서는 중요도가 낮게 평가되었는데, 이는 법적 규제를 통한 무조건적인 규제 대신 개인의 영역을 존중하고 공공의 이익을 동시에 향유할 수 있는 방안을 도출할 필요가 있다는 의견으로 사료된다. 향후 자율주행자동차의 윤리 가이드라인의 제정을 위해서는 지속적인 의견수렴 및 항목의 보완과 함께 관련 교육 및 세미나 등을 통해 사회적 수용성을 확보할 수 있는 방안을 강구해야 할 것으로 판단된다.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• 제24권2호
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• pp.78-82
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• 2013

Child labor is being recognized as the key issue of human rights, and the International Labor Organization and the Convention on the Rights of the Child emphasize that children are individuals with dignity and rights. Male and female child actors belong to a profession with wide public exposure and there is a potential danger of invading classes and roles not matching the developmental stage of the child. In this study, we would like to discuss international and domestic laws and future complementary measures surrounding legal and institutional issues that need to be considered for child actors. Although the basic rights for child workers are stated in the Constitution Article 32 Paragraph 5 and Labor Standards Act Articles 64 through 70, they are insufficient. Following the revised broadcasting deliberation regulations by the Korea Communication Commission and amendment of the Juvenile Protection Law, several changes are taking place in the working environment. In certain foreign places such as California, United States, the economic and educational rights of male and female child actors are being protected. Although legal and institutional frameworks for the male and female child actors are being reinforced, more consistent devices are needed. Consideration for working hours, regulations to keep up with learning while working, and preparation for physical and emotional influences are required to keep up with international changes.

• Spatial Information Research
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• 제20권6호
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• pp.59-68
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• 2012

장애인권리협약은 장애인이 인간으로서 가지는 존엄성을 확인하고 장애인의 인권보장을 위해 노력할 의무를 밝힌 국제인권조약이다. 본 연구에서는 장애인권리협약을 효과적으로 이행하기 위해 공간정보 분야에서 추진해야할 과제를 도출하였다. 우선적으로 공간정보 분야에서 고려해야 할 사항으로는 접근성과 개인의 이동, 그리고 의견 표현 및 정보접근의 자유 등이다. 그리고 위의 사항을 보장하기 위한 공간정보를 장애인 공간정보라 정의하였다. 또한 장애인권리협약의 효과적 이행을 위한 공간정보 구축방안으로 먼저 장애인 대상 수요조사와 전문가 의견을 토대로 구축대상 장애인 공간정보 항목을 도출하였고 이를 구축하기 위한 전략으로 목표, 추진전략 및 추진과제, 추진체계를 제시하였다. 특히 장애인 공간정보 구축전략의 목표를 '장애인 등 사회적 약자가 비장애인과 다름없이 관련 정보를 획득하여 생활의 편리성을 추구하고 삶의 질을 향상하는 것'으로 설정하였다.

• 한국환경교육학회지:환경교육
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• 제20권3호
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• pp.1-17
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• 2007

The purpose of this study was to establish objectives for ninth grade studies of heredity and evolution in middle school in an attempt to foster students' consciousness of bioethics, and it's additionally intended to develop and apply lesson plans handling different points at issue and to determine the effects of the lesson plans on the bioethics of middle school students. The subjects in this study were 152 ninth graders in a middle school, whose science scores were similar. An experimental group and a control group were made up of 76 students respectively, and a pretest was conducted with test paper developed by this researcher to assess their awareness of bioethics. The experimental group took lessons by using the teaching plans prepared in this study, and the control group received typical education according to the curriculum. And then a posttest was implemented with test paper developed in this study to compare the two groups. In addition their science grades were compared as well. The findings of the study were as follows: First, seven learning objectives were selected from three units related to bioethics in the third-year 8th category of heredity and evolution of middle school. Second, in order to attain the selected learning objectives, four session lesson plans were prepared. Third, the experimental group that studied using by the lesson plans made better progress in bioethics awareness and the gap between the two was statistically significant(t=6.61, p<.001). The former were ahead of the latter in consciousness about species equity(t=7.71, p<.001), the dignity of life (t=3.78, p<.001), human rights(t=2.99, p<.01) and equity among generations(t=2.66, p<.01), but not in awareness of the diversity of species. Fourth, there was no significant gap in science scores between the students studied according to the curriculum and those who received instructions by using the lesson plans developed in the study.

• 미술이론과 현장
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• 제7호
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• pp.89-123
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• 2009

The Philippines was colonized by Spain for about centuries, from 1521 to 1898, and ruled by America for around four decades, from 1899 to 1946. After recovering from the Second World War, the government started to harness human labor as export itself. In the present time the overseas Filipinos keep the economy afloat with their steady transfer of money to relatives and dependents. Through the art works, the issue which Filipinos were exploited and exported by its government has been reflected as the various allegories. As Filipinos traditionally follow and keep Catholic belief, themes of Christ's sacrifice has allegorically been represented as salvation, struggle, suppression, and emancipation of people. Through the allegory, we can interpret both the intrinsic and superficial texts. Also we can identity certain modes of the visuality of allegory in selected works from Philippine art history that in their complex mediations materialize the people and dignity of their predicament and their prevailing. Philippine art can be divided as three different features: passion, vagrancy, and mass formation. The passion stage was depicted as deep structure of Christian thought and devotional feeling, harsh capitalist system. In the pictures of vagrancy, under the regime of Ferdinand Marcos, the themes of drift, deprivation, and homelessness are reckoned through the images of pictures. The stories represented with allegory have been played an important role to bring local issues up as national ones. Those stages take us to the processes of mass formation or the depiction of the people as a moment in the totality of force. The allegorical sign refers to another sign that precedes it, but with which it will never able to coincide reach back to a previous stage and in this constant attempt at return incorporates a structural distance from its origin. The true people's art is one that radically generates transformative technologies and techniques so that it irrevocably breaks the plane of "art". In the painting, the truth is represented by functioning as foundation of a rhetoric of the image. And at this axis, the passional, the vagrant, and the mass formation tend to come together because they render the form of contingency that must be suffered and hopefully surpassed, a Filipino subjectivity that must be stitched in time.

• 복식
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• 제66권1호
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• pp.42-57
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• 2016

The Tibetan people are an ethnic group that is native to Tibet who have adapted to the region's harsh climate and environment, and developed their own culture. Religion played a central role in maintaining its traditional culture and society in the history. The objective of this study is to understand Tibetan costume and religion, and examine patterns that appear on the costume to study their religious symbolism. The significance of this study lies in explaining the symbolisms of the patterns that appear on the costume in terms of cultural maintenance and change. Based on literature review, I summarized the data about Tibet's environment, history and religion, and divided the residential district into three: ${\ddot{U}}$-Tsang, Amdo, Khamba. Then, I organized each region's characteristics and clothes, and studied Tibetan Buddhism (Vajrayana) costumes and features of the patterns that appear on the costumes. Through combining these data, I would like to examine the religious symbolism of the costume pattern of Tibet. Buddhism is at the heart of cultural and social maintenance and change in Tibet, and the patterns shown in the costume is influenced mostly from Buddhism. The features of general Tibetan costume vary with the region and life style, but the patterns that appear on the costume are used over a wide area to represent good luck and the spread of Buddhist teachings. The costumes for religious rites vary with religious sects, but most of the patterns are commonly used. The symbolism of pattern is a form of figure that represents the human psyche and physical world. The symbolism of pattern implies meanings such as compensation or futuristic wish. First, the lucky omen normally means long life, happiness and peace, and means religious salvation in Buddhist perspective. Second, warding off evil spirits normally means avoiding misfortune, and means dignity and self-protection, and protection of Buddhadharma in Buddhist perspective.

• Journal of Hospice and Palliative Care
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• 제21권1호
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• pp.1-8
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• 2018

보라매 사건 이후 근 20년이 지나 국가위원회의 권고를 기반으로 연명의료결정법이 2018년 2월 4일 제정 시행되었다. 그러나 법률의 제정 과정에서 이해관계 당사자 및 관련자들의 의견 차이로 일부 내용은 수정 또는 삭제되었으며 제정 막바지에 호스피스 완화의료에 대한 내용이 덧붙여졌다. 이로 인해 국가위원회의 권고에 담긴 내용과는 일부 다르게 법률이 제정되어 여러 문제점들이 나타나고 있다. 그러므로 현행 법률 시행 초반 연명의료결정 수행 현장을 꼼꼼히 모니터링하고 다양한 관련자들의 의견을 잘 청취하여 문제점을 파악하고 해결 방안을 마련하여야 할 것이다. 이를 토대로 법률을 개정하여 입법 목적인 '환자의 최선의 이익을 보장하고 자기결정을 존중하여 인간으로서의 존엄과 가치를 보호'가 충실히 이루어질 수 있도록 하여야 할 것이다.

• Journal of Hospice and Palliative Care
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• 제23권2호
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• pp.93-102
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• 2020

Purpose: The Act on Hospice and Palliative Care and Decisions on Life-Sustaining Treatment for Patients at the End of Life came into force in February 2018 in Korea. This study reviews the practices of end-of-life care for patients who withdrew or withheld life-sustaining treatment at a tertiary care hospital, addresses the limitations of the law, and discusses necessary steps to promote patient-centered self-determination. Methods: We retrospectively analyzed the medical records of patients who died after agreeing to withhold life-sustaining treatment in 2018 at our university hospital. The cause of death, the intensity of end-of-life care, and other characteristics were reviewed and statistically analyzed. Results: Of a total of 334 patients, 231 (69%) died from cancer. The decision to stop life-sustaining treatment was made by family members for 178 patients overall (53.3%) and for 101 (43.7%) cancer patients, regardless of the patient's wishes. When the patient decided to stop life-sustaining treatment, the time from the authorization to withhold life-sustaining treatment to death was longer than when the decision was made by family members (28.7±41.3 vs 10.5±23.2 days, P<0.001). Conclusion: In many cases, the decision to discontinue life-sustaining treatment was made by the family, not by the patient. In order to protect human dignity based on the patients' self-determination, it is necessary for patients to understand their disease based on careful explanations from physicians. Ongoing survey-based research will be necessary in the future.

• 호스피스학술지
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• 제2권2호
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• pp.1-16
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• 2002

Hospice can not only help the dying persons to maintain the high quality of life and facing the death in comfortable and peaceful state, but also the bereaved family to relieve the grief and sufferings. We investigated the work of hospice performed by church base from March 2000 until recently and reported the results dividing them into three parts. 1)The application of resources in church to administration, education, nursing delivery of hospice in the aspects of management. 2)Spiritual and postmortal management relating hospice nursing and funeral in hospice practice. 3)Case report of hospice and the patients situation(5 in average a month). The expected effects of hospice practice using the resources in church are as follows. 1)Hospice practice can provide the highly qualified persons with the opportunities to do voluntary services and find their lives worth living. Consequently hospice contributes to the spreading of the volunteering culture. 2)The volunteers in hospice can grow mature spiritually and get interpersonal relationships among the volunteers. Doyle. D., Geoflrey.W.C., & Macdonald. N.(1988). Oxford Textbook of Palliative Medicine(2nd ed). New York :Oxford University Press. Woodruff. R.(1996). Palliative Medicine(2nd ed). Melburn: Asperula Pty Ltd. 3)Through the hospice activity, church can practice and show the moral. 4)The volunteers in hospice can make a organization with a hope to be a beautiful community in church. 5)The patients and their families can enjoy the high quality of life through the holistic care provided by 33 nursing practical items of hospice. 6)'Hospice newsletter' can be a useful vehicle to provide readers with hope and encouragement through the stories of the patient and the volunteers. The persons unaware of the hospice can be contacted with hospice by this 'Hospice newsletter'. 7)Irrespective of the economic status, all patients are served equally that hospice can contribute to dying with dignity and the equality of human being.