• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.4
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• pp.2691-2703
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• 2015

This research aims to provide basic materials for assisting DNR patient cares by understanding ICU nurses' awareness and ethical attitude regarding DNR. A total of 154 results were analyzed which were collected from Aug. 1st to Sep. 5th in 2014 by surveying nurses working in ICU (from 1 advanced general hospital in G metropolitan city and other general hospitals of more than 700 beds in Cheolla provinces). (1) For the decision attitudes of DNR, there were both consent and objection. Consent for the patient's opinion of rejecting further treatment and life extension despite of bad prognosis. And objection for no conducting DNR in the case of the patient's wish, treatment requested by the guardian, and CPR for the patient who has no chance. (2) Objection for artificial respirator and other treatment requested by the patient's family and the entrance of guardians into ICU. Consent for the passive use of artificial respirator by the doctor and the decrease of basic care to stabilize patients physically and mentally. No specific opinion for treatment not following aseptic techniques. Objection for frequent reports to primary care physician requested by the family. (3) Acknowledging less interest by the doctor, while supporting the health care team in the case of the guardian's complaint, objection for the DNR decision mede by the primary care physician. Objection for the DNR decision by the guideline. Objection or neutrality for straightforward explanation to the patient of bad prognosis. Objection for straightforward explanation of the patient's status (even near to death) to the patient him/herself or the guardian. In conclusion, the subject of DNR is the patient and the patient's opinion should be fully reflected. The conflict arising from the scope of medical practice and decision processes should be minimized. The standard and guideline for DNR decision is required for the ethical decision making for the patient along with agreements based on full explanations.

• Information Systems Review
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• v.16 no.2
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• pp.1-23
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• 2014

With side effects such as Phishing and Spam using personal information in Social Network Service, there is a growing need for studies related to harmful behaviors such as the reason for privacy violation. As such, this study assumed privacy violation to be ethical decision, making behavior and used the Theory of Planned Behavior and Motivation Theory, which are mostly used in social science to identify the factors affecting privacy violation. The results suggested that the Perceived Enjoyment and Punishment used in motivation studies affected privacy violation behaviors, and that the factors of the Theory of Planned Behavior such as Attitude toward Privacy Violation, Subjective Norms of Privacy Violation, and Perceived Behavioral Control with regard to Privacy Violation significantly influenced the Intention to Privacy Violation. On the other hand, Perceived Curiosity and Subjective Norms of Privacy Violation did not affect the Intention to Privacy Violation. Therefore, this study confirmed that the Theory of Planned Behavior was appropriate to explain the Intention to Privacy Violation, and that the variables of the Motivation Theory generally influenced the Attitude toward Privacy Violation. This study was significant since it extended the scope of theoretical privacy study from users and victims centered to inflictor and applied the Extended Theory of Planned Behavior using the variables of the Motivation Theory in the study of Intention to Privacy Violation. From the practical aspect, it provided the ground for privacy education based on the fact that the Attitude toward Privacy Violation can be curbed when education on the Privacy Concerns, Perceived Enjoyment, and Punishment with regard to privacy is strengthened. It also cited the need for the punishment of privacy violation and the practical ground to amend the terms and conditions of user license and Personal Information Protection Act to provide policy support.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.30 no.1
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• pp.46-56
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• 2012

The research results of tracing the Landscape Philosophy of Hageowon garden(何去園) in Musu-dong, Daejon of Youhwadang, Kwon, Iijin(權以鎭, 1668-1734) is as below. The ideological background of the protagonist reflected in Hageowon is the Hyoje Ideology(filial piety and brotherly love, 孝弟) of Sinjongchuwon(painstakingly caring for one's ancestors), Musil ideology(pursuing ethical diligence and truthful mind, 務實) based on sadistic tradition and ethical rationalism, Confucionist Eunil Ideology(ideology on seclusion, 隱逸) of Cheonghanjiyeon(quiet relaxation, 淸閒之燕), and the Pungryu ideology(appreciation for the arts, 風流) of Taoism in the Taoist style. Thus, by substituting these ideological values into a space called Hageowon, the Byulup gardens(別業) such as the Symbolic garden(象徵園), meaning gaeden(意園), and miniascape garden(縮景園) were able to be constructed. 2) The space organization system of Hageowon is generally classified into three phases considering the hierarchy. The first territory is the transitional space having residential features, which is an area to reach peach tree - road(Taoist world 桃經) from Youhwadang(有懷堂). The second territory is a monumental memorial space where the Yocheondae(繞千臺), Jangwoodam(丈藕潭), Hwagae(花階), and the ancestral graves take place, centering on the yards of Sumanheon(收漫軒), and the third territory is the secluded space in the eastern outer garden where the mountain stream flows from the north to south and which is the vein of the left-hand blue dragon(靑龍) of the guardian mountain of Hageowon. 3) Symbolically, the first phase has symbolized the space as a meaningful scenery by overlapping the Confucionist place of Youhwadang - Gosudae(孤秀臺) - Odeokdae(五德臺), and the mystic world of Jukcheondang(竹遷堂) - peach tree - road(桃徑). The second phase, which is the space of Sumanheon(收漫軒), Yocheondae, and Jangwoodam, the symbolical value of Sinjongchuwon(愼終追遠) and the remembrance and longing for one's parents are reflected. The third phase, which is the eastern outer garden of Hageowon and where the mountain stream flows from the north to south, is composed of the east valley(東溪) - Hwalsudam(活水潭) - Sumi Waterfall(修眉瀑布). More specifically, (1) Mongjeong symbolizes the life of gaining knowledge through studying to realize one's foolishness, (2) Hwalsudam symbolizes a transcending attitude in life refusing to pursue wealth and fame, and (3) Jangwoodam symbolizes the gateway to the fairyland to enter the world of mystic gods. 4) The rationale behind Hageowon is that the two algorithms of Confucionism and Taoist Theory appear repeatedly and in an overlapping way. The Napoji(納汚池) and Hwalsudam, which pertains to the prelude of space development, has symbolized Susimyangseong(修心養成, meditating one's mind and improving one's nature), which is based on ethical rationalism. Moreover, if the Monjeong sphere pertaining to the eastern outer garden of Hageowon takes the Confucionist value system as its theme, including moral training, studying, and researching, Jangwudam, Sumi Waterfalls, and Unwa can be understood as a taste of Cheokbyeon(滌煩, eliminating troubles) for the arts where the mystic world is substituted as a meaningful scenery. 5) The miniascape technique called artificial mountain was substituted to Hageowon to construct a mystic world like the 12 peaks of Mt. Mu(巫山). By borrowing the symbolic meaning expressed in old poems, it has been named 'Habang(1/何放), Hwabong(2, 3/和峯), Chulgun(4, 5, 6/出群), Sinwan(7/神浣), Chwhigyu(8, 9, 10/聚糾), Cheomyo(11/處杳), Giyung(12/氣融).' The representative poet reciting artificial mountain were Wangeui(汪醫), Nosamgang(魯三江), Dubo(杜甫), Hanyou(韓愈), Jeonheaseong(錢希聖), and Beomseokho(范石湖). They related themselves with literature by transcending time and space and attempted to sing about the richness of the mental world by putting the mystic world and culture of appreciating the arts they pursued in the vacation home called Hageowon.

• Journal of Popular Narrative
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• v.25 no.1
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• pp.393-425
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• 2019

This paper focuses on Alain Resnais's representative works (1955), (1959), and (1963), and analyzes how he implements a representation of memory though cinematic apparatus. These three films deal with horrific memories that seem impossible to reproduce aesthetically such as the Holocaust, the Hiroshima Atomic Bomb, World War II, and the war in Algeria. The reappearance of events that stripped humans of even their minimum dignity can naturally be associated with ethical issues. These events can never be reproduced because they cannot be explained in the human language. It is also impossible to reproduce in a way that doesn't invade other peoples' sufferings, nor displays the pain of others as spectacles. Alain Resnais was a director who realized that if factual representation was not possible from the beginning, truthfulness would have to be approached through cinematic form. Therefore, he tries to overcome these problems through cinematic forms. First, he shifts to action films to avoid the obscenity of documentary. shows the records of camps captured by German forces in the past, while shows the pain of others in a fictional form of representation. Next, he describes how the trauma affects the identity of the main character through a flashback in , but also shows a main character who is experiencing trauma without a flashback in Flashbacks have the effect of showing the effects of trauma on the main character, but at the same time they involve the obscenity of enjoying the suffering of others. Nonetheless, the absence of flashbacks highlights the impossibility of representation. This is because it is not silent in the impossibility of representation but is constantly approaching. The attitude that repeatedly circles around impossibility is an ethical form that maximizes the impossibility of representation. In conclusion, this is the ethics of representation that Alain Resnais showed in his films.

• Journal of Korean Academy of Nursing
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• v.10 no.2
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• pp.95-115
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• 1980

Current statistics reveal remarkable prolongation of the average longevity in this country for the past decade. Welfare of the aged is no longer sole concern of the person or/and family. but has aroused social concern on the community and national level. This study was designed to assess social, economic and emotional needs of the aged. and to identify problems they are confronting. Data were gathered through questioning 273 subjects living in Seoul from July 25, to August 31. 19 80. Frequencies and percentile scores were analysed to describe the fact. and the significance of int or-variable differences was tested by Chi-square method. Results are : 1. Majority of the subjects (male : 65.38%). (female : 62.13%)“talk about past experiences”to re-collect their past days, the difference between male and female respondents was not significant. 2. Except few who earn their pocket money (4.21%). majority were doing household errands (34.52% ) and looking after their garnd children (29.26 ％）. Main sources of their pocket money revealed to be their children (84.02%) and their own savings (24.64% ). Except few (15％）engaged with social activities directly or indirectly. leisure hours are spent in chatting with aged neighbors (44.81%). Highest in the rank order on the joyous moments for the aged revealed to be when the members of family living apart paying a visit (male : 37.5%, female : 63.72%)difference of male and female was significant ( P<0.05). Among female respondents. significant difference between age group was revealed (p<0.05). 3. Majority prefered sin91e houses (84.30% ). as residential environment. the suburban (36.26% ) area was the filet in the rank order : difference between age group and the educational status were not significant. Majority of respondents revealed to have their own room in the house. The first preference was given to live with their children (68.86%). Memory of the past (37.36% )revealed to be the highest in the rank order among the reasons why they dislike moving the house. 4. Majority favored current welfare benefts provided for the old age. however. the ideal way to live at their old age they responded was to live on their own savings (50.54%). 5. Majority revealed to be daunted occasionally (62.27%) by not being less active (34.16%) socially and by poor physical health(29.75%). Male and female differ in the causes of loneliness significantly (P <0.001) : retirement (37.89%) in ale and helpessness (43.05%) in female revealed the highest in the rank order. Majority talk over their feelings with aged neighbors to overcome the loneliness. 6 Majority were in favor of planting and looking after pet animal in the house. however. male and female differ in the kind significantly (p <0.001), 7. Majority think about death and dying occasionally or more (84.11% ). Many of the respondents believes in the life after life (53.49%) : female revealed to be significantly higher (p <0.01). and subjects with christian belief were significantly higher than non-christians (P<0.001). Attitude towards death and dying differs significantly between male and female (P <0. 001) and between christians ans and nonchristians (p <0.001). Highest preference was given to simple funeral (69.85%). Precious heritage that they would pass on to their descendants was onoscience and ethical value(57. 51%) : christian response as the first value was christian belief (52.38%).

• Journal of the Korea Convergence Society
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• v.11 no.3
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• pp.321-331
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• 2020

The purpose of this study is to identify the educational status, e,ducation needs and competencies of nurses in the regional trauma intensive care unit. The questionnaires were collected from 123 nurses from 5 hospitals in the regional intensive Care Unit trauma. Data collection consisted of the education importance and needs of the nurses in the intensive Care Unit nurses and the competence of nurses. The analysis was analyzed by descriptive analysis, t-test, and one-way ANOVA, Pearson correlation using the SPSS 21.0 program. The results showed that 78.9% had experience in trauma-intensive care nursing. In the case of the importance of trauma education, 'attitud'e was 3.64, followed by 'knowledge' was 3.52 and 'skill' was 3.47. In the analysis of the educational needs of the trauma service, 'knowledge' was highest at 3.18, 'attitude' was 3.05, and 'skill' was 2.97. The nurses' ethical competence was the highest with 3.62, followed by aesthetic competence was 3.53, personal competence was 3.39, and scientific competence was 3.37. In conclusion, it is necessary to focus on the standardized curriculum and practice-oriented education development of trauma nursing education at the present time and applicable. In addition, it is necessary to seek strategies for enhancing the professionalism and nursing competence of the trauma intensive care unit nurse.

• Journal of Hospice and Palliative Care
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• v.18 no.3
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• pp.208-218
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• 2015

Purpose: Although a Do-Not-Resuscitate (DNR) order is widely in use, it is one of the challenging issues in end-of-life care. This study was conducted to investigate attitudes toward DNR according to education and clinical experience. Methods: Data were collected using a structured questionnaire comprising 30 items in a tertiary hospital in Seoul, Korea. Results: Participants were 238 nurses and 72 physicians. Most participants (99%) agreed to the necessity of DNR for reasons such as dignified death (52%), irreversible medical condition (23%) and patients' autonomy in decision making (19%). Among all, 33% participants had received education about DNR and 87% had DNR experience. According to participants' clinical DNR experience, their attitudes toward DNR significantly differed in terms of the necessity of DNR, timing of the DNR consent and post-DNR treatments including antibiotics. However, when participants were grouped by the level of DNR education, no significant difference was observed except in the timing of the DNR consent. Conclusion: This study suggests that the attitudes toward DNR were more affected by clinical experience of DNR rather than education. Therefore, DNR education programs should involve clinical settings.

• 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 Daesoon Academy of Sciences
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• v.37
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• pp.107-140
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• 2021

In this article, I reveal the ontological basis or grounds of 'Sangsaeng' through the Heideggerian Thought by focusing on 'HaewonSangsaeng' in Daesoon Thought and Daesoon Jinrihoe. 'Sangsaeng' means 'to live (well) with others.' 'Living' in this context means not only humans living among humans, but also all beings that exist and are able to live well with each other. At this time, we can find the basis for 'Sangsaeng' in Daesoon Thought or Daesoon Jinrihoe through Heidegger's 'Geviert-Welt,' 'Gelassenheit,' and 'Wohnen.' In other words, we can provide a basis for 'Sangsaeng' through 'Geviert-Welt' in which one of the 'four' of 'earth, sky, divine things, and those who will die' unfold in a mutually beneficent manner, and the human attitude of 'Gelassenheit' can enter 'Geviert-Welt.' Naturally, when limited to humans, this 'Sangsaeng' is achieved through 'Wohnen,' a way of being a human who enters the 'Gevirt-Welt' and lives while taking care of everything that exists. However, 'Wohnen' takes place in 'Geiert-Welt.' Therefore, in this article, I insist that the ethical ideology or guideline of Daesoon Thought or Daesoon Jinrihoe's 'Sangsaeng' is already ideologically achieved through an ontological horizon such as 'Gevier-Welt,' 'Gelassenheit,' and 'Wohnen.' And under these circumstances, it can be revealed that 'Haewon' is already being resolved.

• The Journal of the Korea Contents Association
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• v.22 no.5
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• pp.404-415
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• 2022

The purpose of this study is to propose considerations to help actual application based on the characteristics of the online art-based peer supervision execution process. Colleagues in the clinical art therapy doctoral program, including the researcher, attempted to repeatedly identify problems and apply improvements in the implementation process as research participants, and qualitatively analyzed the various data collected in the process. Looking at the characteristics of the analysis results, extensibility of materials and space was confirmed in terms of 'art-based' and initiative, convenience, and speed in terms of 'online'. The considerations identified through this are as follows. First, 'pre-structuring' should be based on clear boundaries and setting, prior consultation of the group, and self-directed preparation and attitude. Second, for the 'structural aspect of art', space and media to help immersion through creation, and stable implementation structure should be established. Third, in the 'technical aspect', it is necessary to apply a method that can deliver a work of art and a method that can communicate the creator's clear intention. Lastly, for the 'ethical aspect', it is necessary to use online software in accordance with the minimum security standards and to make efforts to repeatedly maintain confidentiality. This study is meaningful in that it suggested a practical method for maintaining the professional competence of art therapists and expanding networks among art therapists in various situations including pandemics.