• 호스피스학술지
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• 제3권2호
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• pp.34-54
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• 2003

Every one experiences death one day, however no one can knows exactly what it is because people can not experience death until it comes, it is therefore impossible to judge correctly on the phenomenon of the death. On the whole, man experiences indirect death through the mass communications such as TV drama, fiction, magazine etc because those methods can easily access by every one. In addition to this, people usually acquire the negative awareness of death through the dramatic change of story like dying of cancer for dramatic effect by giving scare and fear to the cancers. The purpose of this study is to provide basic information on the spiritual care that enables the facing death patients to accept death as a part of life and divert hope from scare about after death by comparing and analyzing of two aspects of death meaning I.e, Korean fiction and the end stage cancer patients. Additionally, for medical staff to understand the facing death cancer patients by making to aware patients correctly and provide the better quality of care. The study was performed from September 28, 2002 to February, 28 2003. The materials of this study were collected by direct data obtained from observation, interviews, note and diary of end stage of cancer patients and written materials acquired from Korean contemporary fiction. Participants of this study were 4 end stage cancer patients including 2 lung cancer patients, 1 liver cancer patient and 1 esophagus cancer patient. The methodology used in this study was divided into two types; Huberman & Miles methodology was used for fiction to find and categorize subject, and Colaizzi, one of phenomenological methodology was used for end stage cancer patients to find the major meaning, subject and categorization. 1.The death investigated in the fiction, was found as a progress of negative emotion, acceptance and sublimation, life related subjects in the negative emotion were tenacity for life, anxiety, lingering attachment, responsibility, abandonment and death related subjects were shock, isolation, fear, scare and rejection. Acceptance related subjects were acceptance, destiny, secularism, preparation and arrangement, and sublimation related subjects were sublimation through Christian and Buddhism. 2.The death showed in the participants was negative emotion, acceptance and sublimation, life related subjects were repentance, anxiety, responsibility and hopelessness, and death related subjects were dejection, solitude, anger, fear and scare. The acceptance was a type of religious acceptance that admitted instantly by reaching an understanding with the God, and death was accepted as a progress of preparation, arrangement, acceptance and hope. Sublimation related subjects were Christian sublimation and relief or destiny incurred from self-reflective sublimation through communications and thoughts. 3.The death in view of fiction and participants were positively accepted both death and negative emotion, and the study disclosed the fact that death was sublimated dependent on religion. 4.The progress of negative emotion, acceptance and sublimation was disclosed more complicated and various in the real end stage cancer patients and acceptance only found in the patients on the form of religious acceptance, according to the results compared with fiction and real end stage cancer patients. The death showed in the fiction was standardized, gradated and similar progress with psychological status of Kubler-Ross. However, death in the participants was showed complex and various feelings simultaneously, and sometimes they accepted death positively. The sublimation through religion was found in Buddhism and Christian in the fiction and mostly Christian in the participants due to a number of Hospice patients. It was found that negative emotion various types of death was more found in the participants than fiction. It is therefore necessary to study on the response of death in various types. In the participants death was incurred more systematic and variously, we knew that nursing practice focused on experience of participants is required and reality on death is much profound than we analyzed and presented, lots of situations and reactions should be premised because we can not completely rule out the negligence possibility of care mediation of participants. In caring for the facing death patients, we discovered and confirmed again through this study that the spiritual care should be needed as a mediation method.

• Parasites, Hosts and Diseases
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• 제60권3호
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• pp.155-161
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• 2022

All living organisms are destined to die. Cells, the core of those living creatures, move toward the irresistible direction of death. The question of how to die is critical and is very interesting. There are various types of death in life, including natural death, accidental death, questionable death, suicide, and homicide. The mechanisms and molecules involved in cell death also differ depending on the type of death. The dysenteric amoeba, E. histolytica, designated by the German zoologist Fritz Schaudinn in 1903, has the meaning of tissue lysis; i.e., tissue destroying, in its name. It was initially thought that the amoebae lyse tissue very quickly leading to cell death called necrosis. However, advances in measuring cell death have allowed us to more clearly investigate the various forms of cell death induced by amoeba. Increasing evidence has shown that E. histolytica can cause host cell death through induction of various intracellular signaling pathways. Understanding of the mechanisms and signaling molecules involved in host cell death induced by amoeba can provide new insights on the tissue pathology and parasitism in human amoebiasis. In this review, we emphasized on the signaling role of NADPH oxidases in reactive oxygen species (ROS)-dependent cell death by pathogenic E. histolytica.

• 영어어문교육
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• 제12권4호
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• pp.277-290
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• 2006

This study is to find out the meaning of the death in Donne's "Holy Sonnets" and divine poems. Death issue is the important theme and is used frequently in his poems. He expresses an assertion of faith about the defeat of death and wishes to gain new birth and eternal life through death. Ironically death must be died for rebirth and an inevitable death. Death is another way to get new life and return to Christ. Many readers think that "Hymn to God my god, in my sickness" is Donne's most distinguished achievement in his divine poems. The poem shows that death must be accepted willingly because it is only through death that man can reach heavenly bliss and gain new life. He develops an antithetic parallel between two hills and two trees. Paradise and Adam's tree which brought death into the world are related analogically to Calvary and the Cross, which brought resurrection and eternal life. Death and resurrection are shown to be conjoined in the poem. To sum up, Donne tried to pursuit death for rebirth and modeled after Christ's death and Resurrection.

• 문화기술의 융합
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• 제8권3호
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• pp.415-426
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• 2022

본 연구는 지역사회 노인의 주관적 건강상태, 죽음불안, 삶의 의미가 신체화 증상에 미치는 영향을 파악하기 위해 실시되었다. 자료수집은 K도와 B시에 있는 65세 이상 노인 241명을 대상으로 2018년 2월 1일부터 3월 25일까지 구조화된 설문지를 이용하여 시행되었다. 자료분석은 SPSS WIN 21.0을 이용하여 t-test, ANOVA, Pearson's correlation coefficients, Multiple Regression Analysis로 분석하였다. 지역사회 노인의 신체화 증상에 영향을 미치는 요인은 삶의 의미(𝛽=-.260, p<.001), 주관적 건강상태(𝛽=-.256, p<.001), 죽음불안(𝛽=.163, p<.01) 순으로 신체화 증상에 유의미한 영향을 미치는 것으로 나타났다. 따라서 지역사회 노인의 삶의 의미가 낮을수록, 주관적 건강상태가 좋지 않을수록, 죽음불안이 높을수록 신체화 증상이 높아지므로 신체화 증상을 감소시키는 프로그램 개발과 적용이 필요하다.

• Journal of Hospice and Palliative Care
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• 제20권2호
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• pp.100-110
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• 2017

목적: 본 연구는 우리나라 사람들이 인지하고 있는 존엄한 죽음의 의미를 참여자의 관점에서 있는 그대로 탐구하여 확인하고 기술함으로써 그 구조와 본질을 규명하기 위한 것이다. 방법: 현상학적 분석방법을 적용한 질적 연구로 본 연구의 참여자들은 연령대와 성별을 고려한 일반인으로 총 13명이었다. 자료수집은 참여자와 개별적 심층면담을 통해 이루어졌으며, 자료분석은 Colaizzi(1978)의 현상학적 분석방법을 이용하였다. 결과: 우리나라 사람들이 인지하는 존엄한 죽음은 4개의 범주와 9개의 주제모음 및 18개의 주제로 구조화할 수 있었다. 4개의 범주는 '편안한 죽음', '보기 좋은 죽음', '해결하고 죽는 죽음', '남긴 죽음'이었고, 9개의 주제모음은 '고통 없는 죽음', '자연에 순응하는 죽음', '흉하지 않은 죽음', '좋은 회상을 남기는 죽음', '원하는 방식으로 죽는 죽음', '주변을 정리한 죽음', '응어리를 풀고 가는 죽음', '잘 살고 죽는 죽음', '인정받는 죽음'이었다. 결론: 우리나라 사람들이 의미하는 존엄한 죽음은 고통 없이 편안하게 죽으면서 다른 사람에게 피해를 주지 않고 남아 있는 삶 동안 모든 일을 해결하고 가족을 포함한 다른 사람과의 관계 속에서 좋은 이미지로 남아야 하는 것으로 나타나 우리나라 사람들의 존엄한 죽음을 위하여 임종을 앞둔 대상자의 호스피스 간호에 적용할 수 있을 것이다.

• 지역사회간호학회지
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• 제14권3호
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• pp.445-456
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• 2003

Purpose: This study attempted to propose the basic framework for spiritual nursing intervention by understanding live spiritual experiences of terminal cancer patients. The study duration was from July 2002 to January 2003, and the subjects of this study were patients who were expected to live less than six months. The number of subjects was six and the average time of each interview was about an hour. Method: The data were analyzed using the method of phenomenological study analysis, which Colaizzi (1978) proposed. Result: Through live spiritual experiences. terminal cancer patients showed complex emotion about the Absolute, human, disease, and death: depended on the Absolute through recognizing death and spiritual acknowledgement: recollected the past life: accepted death believing salvation and immortality: recovered relationships with others through forgiving and reconciling with the Absolute and neighbors. Also, they pursued the meaning of pain. death, and life while feeling pain: demanded love and concern to the Absolute and neighbors: had a sense of futility about life and a hope for the future life: transcendental energy towards the world after death. Wishing to have a peaceful end to life. they felt peaceful and comfortable. Conclusion: Terminal cancer patients want to meet a peaceful end to life with a hope for the future and accept the meaning of death with peace and comfort minds(##-minds), which will allow them to carry on peaceful and satisfactory days for the rest of their lives. Thus, it is very important for caregivers to let them have spiritual experiences and care for them.

• 한국산학기술학회논문지
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• 제20권3호
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• pp.429-437
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• 2019

본 연구는 간호대학생의 생명의료 윤리의식, 좋은 죽음 인식, 삶의 의미에 대한 태도가 연명치료 중단에 대한 태도에 영향을 미치는 요인을 확인하기 위한 서술적 조사연구이다. 본 연구의 대상자는 P시에 있는 1개의 간호학과 재학생 293명을 대상으로 2018년 5월 01일부터 5월 11일까지 2주간 자료를 수집하였다. 수집된 자료는 SPSS WIN 22.0의 빈도와 백분율, 평균과 표준편차, Pearson's correlation coefficients, multiple regression을 이용하여 분석하였다. 본 연구의 결과 연명치료 중단에 대한 태도는 생명의료 윤리의식(r=.266, p<.001), 좋은 죽음 인식(r=.373, p<.001), 삶의 의미(r=.122, p=.037)와 양의 상관관계를 나타냈다. 삶의 의미는 생명의료 윤리의식(r=.294, p<.001), 좋은 죽음 인식(r=.230, p<.001)과 양의 상관관계를 나타냈으며, 좋은 죽음 인식은 생명의료 윤리의식(r=.306, p<.001)과 양의 상관관계를 나타냈다. 연명치료 중단에 대한 태도에 영향을 미치는 유의한 요인은 생명의료 윤리의식(${\beta}=.16$, p=.004), 좋은 죽음 인식(${\beta}=.32$, p<.001)으로 나타났으며, 이러한 요인들은 연명치료 중단에 대한 태도를 16.0% 설명하는 것으로 나타났다. 따라서 간호대학생들의 연명치료 중단에 대한 태도의 변화를 위해서는 생명의료 윤리의식과 좋은 죽음 인식에 대한 태도를 긍정적으로 높이기 위한 교육 프로그램을 개발하는 것이 필요하고, 다양한 영향요인을 탐색하기 위한 반복적 연구가 요구된다고 생각된다.

• 동서간호학연구지
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• 제25권1호
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• pp.26-32
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• 2019

Purpose: The purpose of this methodological study was to examine the validity and reliability of a translated Korean version of Templer's death anxiety scale among older adults. Methods: The translated Korean scale was administered to 203 older people who aged over 65 years. Exploratory factor analysis was utilized to assess the factor structure of the scale. Internal consistency of the scale was determined using Cronbach's ${\alpha}$ and Guttman's split-half coefficient. Results: Factor loadings of the scale ranged from .43 to .86. The scale showed good internal consistencies of both total scale (13 items, ${\alpha}=.83$) and three sub-scales: meaning of death (6 items, ${\alpha}=.77$), death-related event (5 items, ${\alpha}=.72$), and time of death (2 items, ${\alpha}=.80$). The concurrent validity compare with Fear of Death Scale was significant. The Cronbach's alpha and Guttman's split-half coefficient were .83 and .80, respectively. Conclusion: The findings of this study demonstrate that the Korean version of Templer's death anxiety scale had satisfactory validity and reliability to measure death anxiety among Korean older people.

• 미술이론과 현장
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• 제16호
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• pp.139-174
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• 2013

Pliny the Elder said that multiple cultures agree that the painting began as a shadow trace. A daughter of Butades, the potter in Corinth, traced an outline around a man's shadow, and it was the very beginning of painting. In this anecdote, the profile, i. e. the portrait substitutes body of the absent lover. It makes the absent body present and replaces his place. In this context Hans Belting put the anthropological value to this visual practice. Human being made images to cope actively with the shock of death and the disappearing of body. With the aid of the representation of the bodily presence, the image struggles to resist the death. This paper is a study on the critical meaning of representation in the context of bodily survival by image. The representation is the paradoxical trick of consciousness, an ability to see something as 'there' and 'not there' at the same time. So the connection between image and the body would be suspicious. Although this relation was tight in the ancient shadow painting and the medieval effigies, the modern visual practice forsakes this connection and exposes the trick of representation. It insists that image was not real and even expels the medieval visual practice from the boundary of fine arts. The genealogy of the portraiture is formed by two different visual practices. The belief and the disbelief in the image are observed in the process of representation and anti-representation, and this ambivalence transforms the ontological meaning of portrait in the visual representation.

• 근관절건강학회지
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• 제27권3호
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• pp.229-237
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• 2020

Purpose: This paper aims to clarify the concept of well-dying in the sociocultural context of Korea. Methods: Walker and Avant's method was chosen for the concept analysis. Through a literature review of 36 papers, the attributes and definition of well-dying were derived. Results: The literature revealed that in Korean society, well-dying is defined as the process of actively preparing for death throughout life. The attributes of the concept are a reflection on death, death acceptance, searching for meaning, transcendence, advance decision-making, and sharing values with family. The motivation for thinking about death, the hope of dying with dignity, and the Korean cultural view of death precede the concept, followed by dying with dignity, personal and family happiness, and improved quality of life and death. Conclusion: This study may lead to the unification of concept use based on mutual understanding, thus enabling effective communication in research, education, and clinical settings. This can be the rationale for the development of tools and educational programs as well as establishing policies related to well-dying in Korea.