• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.1
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• pp.300-310
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• 2018

The purpose of this study is to compare the change of Well-Dying awareness and decision of university student before and after taking the course of death study. A questionnaire survey was conducted for university students 93 before education, 117 after education who participated in the Death Studies related lectures at Daejeon Metropolitan City for 15 weeks from August to December 2016. The general characteristics of survey are gender, age. grade, major, marriage condition, religion, family member living together and health status. Four items on the perception aspect of death, five items on the aspect of acceptance of death, seven items of death decision and twelve items for death education's interest and importance were configured as a reference scale. The statistical method carried out the chi-square test, the independent sample t-test, and the decision tree analysis. Based on the decision tree, At the time of preparation for death(cancer patient, terminal patient, etc.) and the elderly(65 years old or older), the education transition rate was 66.7%. But After education, 65.3% of the respondents were in adult, middle and high school, under elementary school, university, and graduate school, which showed a significant difference. Therefore we are looking for death education's effectiveness and setting directions for education's period and contents. the negative viewpoints and worries about the implementation of death education at elementary, middle and high schools and universities are resolved and the death education will positively affect the change of attitude of students.

• Journal of Chest Surgery
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• v.23 no.6
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• pp.1204-1212
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• 1990

Recent social and medical developments have significantly changed both the concept of death and the criteria for its pronouncement. Instead of considering. the heart as central to the determination for death, it is now prevalent to use death of the brain as adequate for death regardless of cardiac function in most western countries. But the brain death theory is not yet legally accepted despite growing public interest in our country due mainly to customary and moral reasons. Subsequently heart transplantation, which necessitates the concept of brain death, still remains a possible surgical entity in the future. As a part of endeavor the evaluate social atmosphere for the legal acceptance of the concept of brain death and the availability of potential heart donors, a four-page questionnaire on brain death and cardiac transplantation was given to the sophomore students of a medical college in Seoul[n=116, group I] and their family members[n=83, group II ]. The groups were chosen under the assumptions that they lacked sophisticated medical knowledge but had general medical interest so reliable data could be obtained. The majority of respondents in both group I and II thought that they knew the concept of brain death[group I 99.1%, group II 93.3%] and the definition of heart transplantation[group I 94%, group II 67.6%] at least to some extent, but only a small proportion of them was proven to have correct knowledge: brain death[74.4%, group II 39. 8%], heart transplantation[group I 31.9%, group II 30.1%]. Most respondents answered in the affirmative for the legal approval of brain death[group I 87.8%, group Il 97.9%]. The possibility of medical usage of brain dead organs was the biggest reason for brain death[group I 52.9%, group Il 47.9%]. Ninety-one percent of group I and 89.1 percent of group II responded that they were willing to give permission for donating the heart of brain-dead family members. Fifty-nine percent of group I and 51.9 percent of group II wanted their own heart donated. These results suggest, despite some inherent sampling limitations, that favorable responses to brain death and heart transplantation can be obtained among the general public if they are properly informed.

• 한국노년학
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• v.36 no.3
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• pp.785-808
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• 2016

This study portraits the way of self-preparation for death among the elderly and examines the meaning and values attached to the elderly-care by their family and friends through the analysis of Kyung-ran Jo's novels. First, the author describes the difficulties and inner conflict of women who provide care for the elderly, especially those facing death in the near future. She also describes how the acceptance of death and self-discovery among the caregivers can be developed from the experience of long term care. These are consistent with the arguments by Ecofemnist on positive sides of providing caregiving in an aging society. In her novels, caregiving from young women is not described as the consequences of internalized gender norms of traditional Confucian culture. Rather, it is depicted as attitude toward a life in a commune where the meaning of life and death of elderly is shared between generations. In addition, struggles of the elderly figures against diseases and the process of their death provide an opportunity for young caregivers to overcome the trauma of other's death witnessed in their childhood. They lead the young caregivers to reflect themselves by raising ontologistic questions on life and death. The author shows the communication between generations presenting the self-preparation of death from the old generation undergoing irreversible aging and caregiving activities of significant others from the young generation. In doing so, the author points out the ethical grounds for diseases and death in old age given the condition of personalization of death in the modern society.

• Journal of the Korea Convergence Society
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• v.9 no.4
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• pp.85-91
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• 2018

This is a qualitative research that was carried out to analyze the experience of loneliness of the elderly people living alone using the result of focus group interviews. This study conducted interviews with 28 subjects in the Senior Welfare Center of D city. For the purpose, 28 persons were divided into 5 groups, and interviews were carried out with each group for 50-70 minutes. and the voluntary character of research participation was sufficiently explained. As a result of the research, three topic collections consisting of 'Unavoidable lonesomeness', 'Inevitable death', and 'Acceptance of my life' and seven subjects, which consist of 'Absence of spouse', 'Independence for children', 'Death of neighbor (friend)', 'Fear of death left alone', 'Laying down', 'Taking care of my health', and 'Soothing loneliness in my own way', were derived. The elderly persons living alone who participated in this research expressed their feeling of unavoidable loneliness and their effort to overcome the loneliness. Based on the findings of this research, it is hoped that diverse plans to overcome psychological loneliness of the elderly people living alone will be developed.

• The Journal of Korean Philosophical History
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• no.58
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• pp.201-243
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• 2018

Understanding the theory of how a religion accepts the perspective on death is a prerequisite to grasp the identity and characteristics of such religion. Furthermore, contemplating the perspective on death, itself has a significant meaning as the contemplation provides an insight on how religion has, currently is and how it would influence the practical life of the human race. This current study compares and analyzes the perspective on death accepted by New Religions of Jeungsan, Confucianism and Taoism. By comparing the perspectives on death, this study seeks to conclude the similarity and discrepancy of New Religions of Jeungsan, Confucianism and Taoism. The objective of this study is to summarize the religious characteristic and identity of New Religions of Jeungsan, and the social role of New Religions of Jeungsan. How does New Religions of Jeungsan preach afterlife? This question implies varieties of questions including: In what shape or form does human exist in afterlife?; Does human maintain their original identity in afterlife?; What happens to relations with family members in afterlife?; What is one's role in afterlife, and what would one experience in afterlife? or Does soul transmigrate or are reborn? This current study compares the answers to these questions one by one with Confucianism and Taoism.In general, this current study was conducted with a non-religious methodology. Death can be explained in three different domains: the psychological domain explaining the individual psychological awareness upon encountering death; the philosophical-religious domain explaining the death through the philosophical understanding of the human concept; and the socio-cultural domain explaining death through the social ceremonies upon death.This current study focuses on the philosophical domain of the perspective on death accepted by New Religions of Jeungsan, with a comparison of the socio-cultural significance. To understand the perspective on death preached by New Religions of Jeungsan, It is indispensable to explain the five key elements of Hon(魂), Baek (魄), Shin(神), Young(靈) and Seon(仙) that construe death. The perspective on death preached by New Religions of Jeungsan imposes a multi layer of acceptance and overcoming. This current study complements the problems and limits of previous studies by comparison with Confucianism and Taoism. Throughout this process, this current study intends to highlight the key elements of the perspective on death preached by Deasunjinrihoe, and identify the aspects of each key element. With the sophisticated discussion of the perspective on death provided by New Religions of Jeungsan with clarity, this current study will provide grounds for future studies to extract, in detail, the aspects of the perspective on death preached by New Religions of Jeungsan, in further subjects including: discussions on death such as rituals for death, treatment of bodies, funerals, educating death, euthanasia, or suicide; discussions on the existence of hell; discussions on psychological aspects of ones who encounter death; or discussions on rebirth of those who died during the creation era. This current study will provide an overview on what kind of perspective on death does those who are faithful to New Religions of Jeungsan have and currently are living their life with.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.5
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• pp.137-144
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• 2019

The purpose of this study is to investigate the relationship between the perception of dying with dignity and the quality of life based on the opinions of the Korean populations. The participants were selected using a stratified proportional allocation method and 1,000 adults aged between 19 and 74 years from 17 municipalities and provinces in Korea. The questionnaire consisted of 2 demographic items; 26 items on the quality of life scale; and 57 items on the perception of dying with dignity. The statistical methods used included frequency analyses, independent sample t-tests, and correlation analyses. The results showed that the quality of life was highest for the social life quality item, and that the participants who had experienced a death in the family were more likely to have statistically lower quality of life in physical, psychological, environmental, and social areas. In terms of the participants' perception on dying with dignity, the score for death preparation was the highest; specifically, the score for psychological/economic burden reduction was the highest. The quality of life of the participants showed a positive correlation in all aspects of the perception of dying with dignity: physical symptoms and control, death preparation, death environment, family and social relations, hospital treatment, psychological dignity, and spirituality. Other studies conducted with middle-aged populations showed that their quality of life was higher when they perceived the acceptance of death is important and were willing to participate in death preparation education. Therefore, in order to improve the quality of life and have a positive influence on the participants, educational programs on death preparation and dying with dignity considering all the areas of the perception of dying with dignity should be provided.

• Korean Journal of Human Ecology
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• v.24 no.1
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• pp.1-24
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• 2015

The objective of this study was to test the effects of participating self-growth program on ego-integrity and family relationship satisfaction of the elderly women. The subjects were 15 elderly women of low education. The levels of ego-integrity, including life attitudes, wisdom toward life, acceptance of life, and acceptance of death, and family relation satisfaction were measured before and after completing the program sessions. The program of eight sessions was conducted twice a week, for two hours. A significant difference in ego integrity, relation satisfaction with children, and relation satisfaction with grandchildren was found between pre- and post-test scores. The results show that elderly women can benefit from programs enhancing ego integrity and relation satisfaction with offspring. This study can be utilized in the Healthy Family Support Centers or the elderly welfare program for improvement of ego-integrity and parent-child relationship satisfaction of the elderly.

• Journal of Korean Academy of Fundamentals of Nursing
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• v.3 no.2
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• pp.235-246
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• 1996

The purpose of this study was to discover the experience of hemodialysis which clients confronted hemodialysis at the same time as CRF diagnosis and to understand the nature and meaning of their crisis experience. The research subjects were 6 clients receiving hemodialysis in Seoul from Jan. 1996 to Jul. 1996. Data were collected by informal indepth interview and participant observation. Content Analysis(by Seaman & Verhonick, 1982; Woods & Catanzaro, 1988) was applied to collect similar contents and common experience in order to derivate concepts and categories for better understanding of their hemodialysis experience. As a result, 6 categories derivated to indentify their hemodialysis experience of the CRF clients-confronted hemodialysis at the same time as CRF diagnosis-were as follows: 1) The category of shocking crisis composed the concepts of shock, amagement and suffocation. 2) The category of denial composed the concepts of disease refusal and hemodialysis refusal. They repeatedly visited hospitals or didn't visit hospital in order to refuse disease, then depended on folk remedy or shamanistic method. 3) The category of severe anxiety composed the concepts of abandoned feeling, shame, resentment, neurosis and anger. 4) The category of depression composed the concepts of grief, suffering of unfairness, tearing, desire to death. 5) The category of powerlessness composed the concept of hopelessness. 6) The category of resigned acceptance composed the concepts of resignation and acceptance. In this study, the CRF clients who confronted hemodialysis at the same time as CRF diagnosis experienced six stages in accepting hemodialysis but these stages were mingled simultaneously and went on.

• Journal of Hospice and Palliative Care
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• v.13 no.3
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• pp.169-180
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• 2010

Purpose: This study was to identify the death recognition, meaning in life, and death attitude of participants in the death education program. Methods: A survey was conducted, and 205 data were collected. Descriptive statistics, ${\chi}^2$-test, ANOVA, and Duncan test were used. Results: 1) The followings were the characteristics of death recognition shown by the participants. Over half of the participants said that they had given some thoughts on their deaths, that they had agreeable view on death acceptance, and that diseases and volunteer works made them think about their deaths. Moreover, suffering, parting with family and concerns for them, etc. were the most common reasons for the difficulty of accepting death. As for 'the person whom I discuss my death with', spouse, friend, and son/daughter were the most chosen in this order. Lastly, the funeral type that most of the participants desired was cremation. 2) The means of meaning in life and death attitude were $2.92{\pm}0.29$ and $2.47{\pm}0.25$, respectively. There were significant differences between health status, meaning in life and death attitude. 3) A significant positive corelationship was found between meaning in life and death attitude (r=0.190, P=0.001). Conclusion: For an effective death education program that would fit each individual's situation, an educational content that can make a person understand the meaning of his or her life and death, includes knowledge to lessen the fear and anxiety of death, and helps a person heal from the loss of a family member is absolutely necessary.

• Journal of Korean Academy of Nursing
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• v.41 no.2
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• pp.214-224
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• 2011

Purpose: Understanding daily life experiences of patients admitted to hospital with recurrent breast cancer. Methods: The grounded theory method was used for this study. Results: Consistent comparative analysis was used throughout the study to obtain the results. Results showed that inpatients with recurrent breast cancer experience 'a co-existence of life suffering and fear of death'. The causal condition of this result was determined to be 'patient's response to cancer recurrence (acceptance/despair)', including contextual conditions such as, 'previous experience with cancer treatment', 'patient's current physical condition', and 'treatment methods for recurrent cancer'. Intervening conditions, such as 'a strong will to live', 'family support', 'moral support providers', and action/interaction strategies were found to provide patients with 'a strength to live'. Shown in these results, inpatients with recurrent breast cancer were seen to have a simultaneous 'hope for life and fear of death'. Conclusion: When providing nursing services to inpatients with recurrent breast cancer, people must recognize there is a notable difference between individual patients' contextual conditions and interactive strategies. Henceforth, proper cognitive nursing must be provided which encourages patients to maintain a strong will to overcome the many hardships of treatment as well as physical nursing, such as management of side effects caused by chemotherapy.