죽음 및 임종자에 대한 태도 조사 연구

강기선 제주한라대학 1992 論文集 Vol.16 No.-

This study is to understand tourist agents' and health Care giver's attitudes of terminally ill patient, to carry out more effective hospice care education and to provide the basic data for a desirable nursing of the terminally ill patients. The object of this study are 160 tourist agents and Health care givers. The method of the study is questionaire made by investigator. Data were analyzed using frequency, percentage, chi-square by SPSS-program. Result of this study are summarized as follows; 1.1) In the view of hospice care according to the occupation, (in the case tourist agents and Health givers) "The religion plays very important role to nurse the terminally ill patients.”; 64.5%“ 50.0%. 2) "I have never experienced counseling with the patients about hospice care."; 52.9%, 46.8%. 2. "Family should be informed when the death of the patients is unavoidabe. " ; 87.0%, 75.8%. 3.1) "The view of future life will exist"; 48.2%, 43. 5%. 2) Sacrificial rite should be maintained simply if possible."; 85.9%, 59. 7%. 4.1) "After dying, I want to be buried in the ground."; 41.2%, 43.5%. 2) "After dying, I want to be cremated."; 32. 9%, 35. 5%. 5.1) "The age that can recognized the death first is above D."; 35.3%, 46.8%. 2) "The death is the natural phenomenon that will be come to me someday."; 72.8%, 64.5%. 3) "The death is an event that an individual can not control.”; 89.4%“ 95.2%. 6. In the attitudes of the terminally ill patients's nursing by tourist agents and health care givers. 1) "When the patients who can not be restored to life need you, I will do my best for him/her."; tourst agents-41.9%. 2) "I will listen to the terminally ill patient's words holding his/her hands."; heath care givers-37.6%. 3) "I will listen to the terminally ill patients' words as much as possible and I must lead him to the condition that he/she accepts his/her death."; 76.4%, 75.8%. 4) ⓐ I prescribe a pain-killer to reduce a palm"; Health care givers-42.4%. ⓑ "I will do my best in order that the patient act reasonably according to his/her physical conditions.'': tourist agents-41.9%. 7.1) "I have ever talked with others about death."; 78.8%, 77.4%. 2) "The death should be prepared in advance."; 65.9%, 62. 9%. 3) "If I am on limited-timed life, I will try to use the remaining time for an important thing best."; 32.9%, 25.8%. 4) "When I am on my death bed, I want to talk with the nurse about my life problems first."; 41.2%, 53.2%. 5) "Religion plays very important role for the attitude of death.": 47.0%, 46.8%. 6) "After dying, I worry about the unknown world."; 50.6%, 45.2%. 7) "The thing that exerts the most effect on the attitude of death is the death of the most close person."; 64. 7%, 59.6%. 8) "I have an individual philosophy of life and death.": 61. 2%, 66. 1%. 8.1) In the view of hospice care according to the religion. "That the religion plays the most important role to nurse the terminally ill patients was the highest regardless of the religion. 2) "I have never experienced counseling with the patients about hospice care."; Christianity 52.4%, Catholic 66.6%, Buddhism30.8%, No religion 56.0%. 9. "If the death of the patient is unavoidable, it should be informed to the family." was the highest regardless of the religion. 10.1) In the view that the future life exists. ; Christianity 52.4%, Catholic 55.6%, Buddhism 46.2%, No reigion 42.4%. 2) In the view that the sacrifical rite should be performed simply. ; Christianity 71.4%, Catholic 88.8%, Buddhism 64.1%, No religion 78.8%. 11. "If you die, do you want to be buried in the ground?" ; yes; Christianity 33.3%, Catholic 50.0%, Buddhism 43.6%, No reigion 42.4%. 12.1) ⓐ The age that can recognize the death is above 10.": Catholic 61.1%, Buddhism 38.5%, No religion 37.9%. ⓑ "The age that can recognize the death is from 6 to 9."; Christianity 38.0%. 2) The death is the natural phenomenon that will come to me someday."; Christianity 47.6%, Catholic 83.2%, Buddhism 79.5%, No religion 68.4%. 3) The death is an event that an individual can not control." ; Christianity 85.7%, Catholic 94.5%, Buddhism 97.4%, No religion 91.0%. 13. In the attitudes of the terminally ill patient's nursing. 1) ⓐ "When the patient who can not be restored to life needs you, I will do my best for him/her."; Christianity 28.6%, Buddhism 41.0%, No religion 36.4%. ⓑ "I will listen to the patient's words holding his/her hands."; Christianity 23.8%, Catholic 38.8%, Buddhism 30.8%, No religion 27.3%. 2) "I will listen to the terminally ill patient's words as much as possible and I must lead him to the condition that he/she accepts his/her death."; Christianity 76.2%, Catholic 72.2%, Buddhism 71.8%, No religion 80.3%. 3) ⓐ "I prescribe a pain-killer to reduce a pain."; Christianity 42.9%, Catholic 33.3%, Buddhism 33.3%, No religion 41.0%. ⓑ "I will do my best in order that the patient acts reasonably according to his/her physical contions. " ; Christianity 19.0%, Catholic 27.8%, Buddhism 41.0%, No religion 24.2%. 14.1) "I have ever talked with others about death."; Christianity 76.2%, Catholic 83.3%, Buddhism 71.8% and No religion 80.3%. 2) "The death should be prepared in advance."; Christianity 76.2%, Catholic 61.1%, Buddhism 61.5% and No religion 63.6%. 3) "If I am on limited-timed life, I will try to use the remaining time for an important thing best."; Christianity 33.3%, Catholic 33.3%, Buddhism 35.9% and No religion 25.8%. 4) "When I am on my deathbed, the content that I want to talk with nurse is "Life problem. " ; Christianity 52.4%, Buddhism 56.4% and No religion 45.5%. "Symptom of disease"; Catholic 33. 3%. 5) "Religion plays very important role for the attitude of death."; Christianity 66.7%, Catholic 50.0%, Buddhism 51.1% and No religion 37.9%. 6) "After dying, I worry about the unknown world."; Christianity 48. 0%, Catholic 33.3%, Buddhism 43.6% and No religion 53.0%. 7) "The thing that exerts the most effect on the attitude of death is the death of the most close person.'': Christianity 52.4%, Catholic 55. 6%, Buddhism 71.8% and No religion 60.6%. 8) "I. have an individual philosophy of life and death." ; Christianity 71.4%, Catholic 77.8%, Buddhism 61.5% and No religion 59.1%. 15.1) "In the view of hospice care according to the sex, that the religion plays the most important role to nurse the terminally ill patient's.": man 47.5%, woman 61.7%. 2) "In the question that have you ever experienced the spiritual conversation with the patient. "No"; man 47.5%, woman 51.4%. 16. "If the death of the patient is unavoiidable, it should be informed to the family.'; man 80. 0%, woman 83.2%. 17.1) "In the view that the future life exists."; man 32.5%, woman 50.4%. 2) "In the view that the sacrificial rite should be performed simply.; man 67.5%, woman 77.6%. 18. "If you die, do you want to be buried in the ground?" "yes" ; man 45.0%, woman 41.1%. 19.1) "The age that can recognize the death is above 10. " ; man 47.5%, woman 37.4%. 2) "The death is the natural phenomenon that will come to me someday.' ; man 72.5%, woman 68.2%. 3) "The death is an event that an individual can not control."; man 95.0%, woman 90.7%. 20. In the attitudes of the terminally ill patient's nursing according to the sex, 1) ⓐ "When the patient who can not be restored to life needs you, I will do my best for him/her."; man 42. 5%. ⓑ "I will listen to the patient's words holding his/her hands. " ; woman 32.7%. 2) "I will listen to the terminally ill patient's words as much as possible and I must lead him to the condition that he/she accepts his/her death. " ;man 77.5, woman 75.7%. 3) ⓐ "I will do my best in order that the patient acts reasonably according to his/her physical conditions."; man 45. 0%. ⓑ "I prescribe a pain-killer to reduce a pain.'; woman 41. 2%. 21.1) "I have ever talked with others about death."; man 77. 5%, woman 78.5%. 2) "The death should be prepared in advance."; man 55.0%, woman 68.2%. 3) "If I am on limited-timed life, I will try to use the remaining time for an important thing best"; man 27. 5%, woman 30.8%. 4) "When I am on my death-bed, the content that I want to talk with nurse is "Life problem."; man 47.5%, woman 45.8%. 5) "Religion plays very important role for the attitude of death." ; man 45.0%, woman 47.7%. 6) "After dying, I worry about the unknown world."; man 50.0%, woman 47.7%. 7) "The thing that exerts the most effect on the attitude of death is the death of the most close person."; man 60. 0%, woman 63.6%. 8) "I have an individual philosophy of life and death."; man 62. 5%, woman 63.6%.

간호원의 돕는 행위와 간호대상자의 자기노출행위 관계의 비교 -병원과 보건진료소를 중심으로-

강기선 한국지역사회간호학회 1992 지역사회간호학회지 Vol.2 No.1

노인의 건강증진을 위한 관절 가동범위 운동의 효과

강기선,박인혜 전남대학교 간호과학연구소 2002 Nursing and Health Issues(NHI) Vol.7 No.1

The purpose of this study was to determine the effect of range of motion exercises as a nursing intervention for the health promotion among older adults. The study was performed on a one group pretest-posttest design for 80 older adults, who were conveniently sampled. The older adults were participated in a range of motion exercise program, which were held 3 times in a day for 4 weeks. Data were collected from May 5 to July 28, 2002 with a structured questionnaire. The questionnaire were consists of questions regarding perceived health status, physical and emotional health of older adults. The data were analyzed by using t-test, Pearson’s correlation coefficient by a SPSS-PC program. The results were as follows: 1. After the range of motion exercise program, the perceived health status of older adults was significantly higher than before the exercise(t=8.265, p= .000). 2. After the range of motion exercise program, the physical health status of older adults was significantly higher than before the exercise(t=21.185, p= .000). 3. After the range of motion exercise program, the emotional health status of older adults was significantly higher than before the exercise(t=7.284, p= .000). 4. There were positive correlation between the perceived health status, and physical and emotional health of older adults(r= .403, p= .000; r= .391 , p= .000). After 4 weeks of range of motion exercises it was shown that the range of motlon exercise was effective to improve the perceived health status, and physical and emotional health of older adults. The range of motion exercise could practice safely in any place without any special facilities, so we recommend it as one of exercise program for the health promotion of older adults.

간호원의 돕는 행위와 간호대상자의 자기노출행위 관계의 비교 -병원과 보건진료소를 중심으로-

강기선,Gang, Gi-Seon 한국지역사회간호학회 1990 지역사회간호학회지 Vol.2 No.1

화엄경 「입법계품」에 담긴 공감소통 연

강기선 새한철학회 2020 哲學論叢 Vol.100 No.2

This author here examines ‘a study on empathic communication found in 「Ipbeopgye-varga」 of Avatasakasūtra’. Humans are mutually dependent that we cannot lead our live s solely by ourselves. Therefore, we, all humans, can see the world in others’ viewpoints and understand what others feel, which means we are equipped with excellent ability to share others’ standpoints and experiences. One of the great abilities is to rely on each other, empathize with one another, and communicate. This kind of aspect is lectured in 「Ipbeopgye-varga」 of Avatasakasūtra, too. 「Ipbeopgye-varga」 of Avatasakasūtra preaches in detail how different people like Sudhana-dongja communicate with each other empathically and sublimate themselves to go into the world of enlightenment. The way that Sudhana-dongja tries to communicate with kalyāamitra empathically whenever he encounters them is absolute sincerity in short. It is because according to Manjusri Bodhisattva’s suggestion, Sudhana-dongja never discriminates people and truthfully respects kalyāamitra with the manners of reverence towards all people regardless of gender, age, and what they have grounded on the attitudes of equality and sincerity. Through these processes, Sudhana-dongja communicates with 53 different people empathically and acquires buddhatva (佛性) reaching the state of religious perfection gradually. Particularly, the scene is noteworthy where he meets the 52nd kalyāamitra, Maitreya-bodhisattva, and then communicates with up to the last 54th kalyāamitra, Samantabhahra, empathically while he is enlightened crucially, recovers buddhatva (佛性) that has been hidden in himself, and enters the beopgye of Bohyeonhaeng. Accordingly, in 「Ipbeopgye-varga」, empathic communication works as a critical medium that allows Sudhana-dongja to express his Bodhicitta, the good nature, and also to communicate with kalyāamitra in his pilgrimage to seek the truth. 이 글은 ‘화엄경 「입법계품」에 담긴 공감소통 연구’에 대하여 살펴본 논문이다. 우리 인간은 삶을 혼자서는 독단적으로 살아갈 수 없는 연기적 존재이다. 그런 까닭에 우리 모든 사람은 상대방의 관점에서 세계를 보고 타인이 느끼고 있는 감정을 파악하는 즉 타인의 관점과 경험을 나눌 수 있는 탁월한 능력을 지니고 있다. 그 탁월한 능력중의 하나가 바로 서로가 서로를 의지하며 서로 공감하며 소통하는 능력이라고 할 수 있다. 이러한 모습이 화엄경「입법계품」에도 교설되어 있다. 화엄경「입법계품」에는 선재동자를 비롯한 다양한 인물들이 서로 공감소통하고 깨달음의 세계로 승화되어 들어가는 모습이 자세히 설해져 있다. 선재동자가 선지식을 만날 때마다 공감 소통하는 모습을 보면, 한마디로 지극정성이다. 왜냐하면 문수보살의 권유대로 선재동자는 사람들을 차별하지 않고 평등한 마음과 지극한 마음으로 남녀노소, 빈부귀천의 모든 사람들에게 공경의 예(禮)로써 선지식을 참예하고 있기 때문이다. 이러한 과정들을 거치면서 선재동자는 53명의 다양한 사람들과 공감소통하며 서서히 그 종교적 경지를 심화해 불성(佛性)을 체득해가고 있다. 특히 52번째의 선지식인 미륵보살을 거쳐 마지막 54번째 선지식 보현보살까지 공감소통하면서 결정적으로 각성(覺性)하여 자신의 내면에 감춰진 불성(佛性)을 회복하여 보현행의 법계에 들어가는 장면은 주목할 만한 대목이다. 따라서 「입법계품」에서 공감소통은 선재동자의 선(善)한 본성인 보리심을 발현하게 해주고, 아울러 선재가 구법순례에서 선지식들과 소통하는데 중요한 매개체로서 작용하고 있다는 것을 알 수 있다.

운동프로그램이 간호대학생의 건강에 미치는 영향

강기선 濟州漢拏大學論文編輯委員會 2009 論文集-논문집편집위원회 Vol.32 No.-

Objective: The purpose of this study was to investigate the effects on physical health 8weeks before and after an exercise program for College students which examined physical health (fitness and shape, body fat). Method: A pre-post test study design post test was used for an experimental group (EG )and a control group (CG). The subjects consisted of a total of 40 nursing students from a single college. The exercise program was carried out for 8 weeks beginning in May 2009. The collected data was analyzed using SPSS 11.0. Conclusion: In the comparison of the mean between the two groups, the physique and physical strength of the experimental group(EG)was more improved than that of the control group(CG). Verification on hypothesis is as follows.- Hypothesis 1 experimental group(EG) practicing in exercise program will improve on physical strength more than control group(CG)not participating in exercise program. This results show almost similarity and show that hypothesis 1 was rejected. - Hypothesis 2 experimental group(EG) practicing in exercise program will improve physique after exercise more than control group( CG). not participating in exercise program. This findings show that hypothesis 2 was supported <p.- Hypothesis 3 experimental group(EG) practicing in exercise program will show more decrease on body weight and BMI after exercise more than control group ( CG ) . not participating in exercise program This findings show that hypothesis 3 was supported <p.

中國佛敎思想에 나타난 佛性의 변천과 如來藏的 해석 - 『화엄경』 「여래출현품」과 「보왕여래성기품」을 중심으로 -

강기선 새한철학회 2018 哲學論叢 Vol.91 No.1

This study is on the shift of Buddhist characteristics appearing in the Buddhist ideology in China with the focus on studies of 「Yeoraechulhyeonpum」 and 「Bowangyeorae sunggipum」 of Avatamsaka Sutra. As a result, the history of change for the Tathagatagarbha Tathagataa-garbha concept could be confirmed through the sutras for the gradual change in the sequence of ‘Tathagatagarbha → the nature of Buddha → Tathagata-Seonggi) → Tathagata-appearance’. The origin of the concept for Tathagatagarbha could be seen from the early sutras of Jungilahamgyeong, and the terminology mentioned herein was ‘Tathagatagarbha’. After Anguttrara-nikaya, this terminology was no longer found from the early sutras any longer. However, after Bupabulgyo, following the appearance and development of the early Mahayana sutras, the term of ‘Tathagatagarbha’ was mentioned with the representative sutras in Daebangyeoraejanggyeong, Daebang yeoraejanggyeong, Boseongron, Seungmangyeong or Maha parinirvana Sutra (The Nirvana Sutra), Bulseongnon for the Tathagatagarbha sutras and Avatamsaka Sutra. From these sutras, the sutra that explains the meaning of ‘Tathagatagarbha’ in details would be Daebangyeoraejanggyeong and Daebangyeoraejanggyeong. And, the first sutra where the term of ‘the nature of Buddha’ appears is seemed to be Angulmaragyeong. It mentions the concept of ‘the nature of Buddha’ in details here, and thereafter, Daeyeolbangyeong also states to all people that there is the nature of Buddha along with the change of the term in Tathagatagarbha has changed to the nature of Buddha in gradual period. Thereafter, Monk Hyewon (523∼592) of China stated the nature of Buddha in daeseunguijang with the nature of Buddha, the nature of tathagata and nature of Tathagatagarbha’. And, for the case of Avatamsaka Sutra, 「Yeoraebowangsungipum」 of the 60-volume for old testament as it referred for ‘Tathagata Sunggi’. In comparison, 「Yeoraechulhyeonpum」 of the 80-volume for new testament was used in the term of ‘Tathagata appearance’, but the meaning of both cases would be considered as the same. Although only such a term has been called differently, this is attributable to the fact that the meaning contained herein was the same in the contexts of Tathagatagarbha and the nature of Buddha, and Tathagata Sunggi and Tathagata appearance as confirmed through the sutras. And the grand implication of the nature of Buddha that is to be manifested with diverse metaphors under 「Bowang yeoraesunggipum」 and 「Yeoraechulhyeonpum」 implies that we people shall not commit any and all evil acts and exercise good in a way of cleansing one’s mind. By doing so, it conveys the message of hope that the brilliant enlightening of inner the nature of Buddha concealed within to be displayed in its fullest. 본 연구는 ‘중국불교사상에 나타난 佛性의 변천과 여래장적 해석-『화엄경』 「여래출현품」과 「보왕여래성기품」을 중심으로-’에 대하여 살펴본 글이다. 그 결과 여래장 개념의 변천사는 ‘여래장→불성→여래성기→여래출현’순으로 점차 변화되었음을 경전을 통해 확인할 수 있었다. 여래장의 개념의 기원은 초기경전인 『증일아함경』중에서 찾아볼 수 있었는데, 여기서 언급된 용어는 ‘如來藏’이라는 것이다. 『증일아함경』 이후에는 이 용어는 더 이상 초기경전에서는 찾아볼 수 없었다. 그러나 부파불교이후 초기 대승경전의 출현과 발전에 따라 ‘여래장’이란 용어가 언급되고 있는데, 그 대표적인 경전으로는 『大方廣如來藏經』, 『대방등여래장경』과 『보성론』, 『승만경』이나 『대반열반경』, 『불성론』 등의 여래장계통 경전과 『화엄경』 등이다. 이들 경전 중에서 구체적으로 ‘여래장’이라는 의미를 설명하고 있는 경전은 『대방등여래장경』과 『대방광여래장경』이다. 그리고 ‘불성’이라는 용어가 나타난 최초의 경전은 『앙굴마라경』으로 보인다. 여기서 구체적으로 ‘불성’이라는 개념을 언급하고 있고, 이후 『대열반경』에서도 모든 중생에게 佛性이 있다고 설하고 있다는 것을 시작으로 차츰 여래장이라는 용어가 불성으로 변화되었다는 것을 확인할 수 있다. 이후 중국의 혜원스님(523∼592)은 佛性을 『대승의장』에서 ‘性’을 ‘佛性․ 如來性․ 如來藏性’으로 풀이한 반면, 중국화엄의 제1조인 두순스님과 제2조 지엄스님은 불도실천의 입문관으로서 불성관과 여래장관으로 여래장사상을 이해하고 있다. 특히 지엄스님은 이 마음을 청정한 진심으로 해석하고 동시에 이를 여래장․불성의 본성으로 보고 있는데, 이것은 『화엄경』유심사상의 여래장적 해석이라 할 수 있어 주목된다. 그리고 제3조인 법장스님도 ‘여래장연기’로 받아들이고 있다. 『화엄경』에는 여래장설이 직접적으로 설해지진 않으나, 중국의 『화엄경』의 주석가들은 자신이 이미 알고 있던 여래장사상을 바탕으로 하여 『화엄경』을 풀이하고 있다는 것을 알 수 있다. 본 연구의 주 텍스트 화엄대경의 경우, 구역60권본 『화엄경』 「여래보왕성기품」에서는 ‘여래성기’로 호칭되었다. 이에 비해 신역 80권본의 「여래출현품」은 ‘여래출현’의 용어로 사용되었으나, 여래장과 불성 그리고 여래성기와 여래출현은 둘 다 如來藏的의미로써 동일하다. 왜냐하면 『화엄경』에 깃들여있는 여래지․법신 등의 다양한 여래장적 변용의 교설은 일체중생의 성불에 대한 강력한 의지를 포함한 중국화엄교학의 특징이기 때문이다. 따라서 이러한 佛性에 대한 여래장적 해석을 「보왕여래성기품」과 「여래출현품」에서 다양한 비유로써 發現하고자 하는 근본大義는 모든 악을 저지르지 말고 모든 선을 행하여 스스로 그 마음을 깨끗이 해야 한다는 데 있다. 청정한 三業은 우리 내면에 숨어있던 佛性의 찬란한 광명을 온전히 드러낼 수 있다는 희망의 메시지를 우리에게 던져주고 있다.

간호과 학생의 죽음의식, 호스피스 인지도, 태도 및 간호요구도 비교

강기선 제주간호보건전문대학 2006 論文集-논문집편집위원회 Vol.29 No.-

Purpose: The purpose of study was to identify the death orientation and cognition, attitude and nursing needs in hospice care according to training of Ng students. Method : Data was collected using a structured questionnaire which included characteristics, death orientation and cognition, attitude and nursing needs in hospice care. Data collection was done between February 20th and 23th,2006 The participants in the study were the 120 trained hopice Nursing Students and 177 non-trainge hospice. The data was analyzed using the SPSS/PC+ program Result : The results are as folllows: There was a significant difference in the average for nursing needs in hospice care between Ng students with higher responses being given by School 비her grade and club member group. conclusion: This study showed that training in hospice care was effective in nursing needs in hospice care. 본 연구는 간호과생 장7명의 호스피스 전공동아리 회원 및 일반 간호과생을 대상으로 하여 그들의 특성과죽음의식 및 호스피스 인지도와 태도 간호요구도를 파악하기 위해 시도된 서술적 연구이다. 조사기간은 2006년년 2월26일부터 3월 2일까지 이다. 연구도구는 대상자의 일반적 특성을 확인할 수 있는9문항과,죽음의식을 조사하기 위한 13문항과 호스피스의 인지도1 호스피스 태도, 호스피스 간호요구도를 알아 보기 위한 40문항 등 총 60문항으로 구성되어 있다. 연구결과에 대한 분석은 SPSS/pc+ 프로그램을 이용하여 전산처리 하였다. 연구결과는 다음과 같다. 일반적 특성에 따른 죽음의식의 정도에서는 모든 변수에서 통계적으로 유의한 차이가 없는 것으로 나타났다. 일반적 특성에 따른 호스피스 인지도 및 태도의 결과에서도 모든 변수에서 통계적으로 유의한 차이가 없는 것으로 나타났다. 일반적 특성에 따른 호스피스의 간호요구도 결과에 서는 학년 및 호스피스 동아리 가입여부에 따른 비교에서만 통계적으로 유의하게 나왔다. 이상의 결과를 토대로 다음과 같은 제언을 하고자 한다. 호스피스 전공 동아리 회원학생들이 비회원 학생들보다 호스피스 간호요구도가 높게 나온 것은 자원봉사를 통해 호스피스 간호가 절실히 필요하고,어떤 간호행위가 더욱 대상자에게 도움이 되었었는지 느끼고 있기 때문이며, 이는 전공동아리를 통한 자원봉사가 학생들에게 간호의 필요성을 느끼게 하고 간호요구도를 항목별로 자세히 깨닫게 하여 현재 학생이기 때문에 필요하나 도와주지 못하는 간호행위의 한계성을 깨닫게 함으로써 장차 간호사가 되었을 때 간호사로서의 정체성올 구축 하는데 도움이 되고 간호봉사자가 될 수 있는 동기가 되므로 간호과생 을 대상으로 죽음의식 및 호스피스 간호에 대한 교육을 활성화 하는 것이 학생들의 간호사로써 정체성을 갖고,자부심을 갖는데 도움이 되리라 사료된다.

불교 효 윤리의 교육적 특성

강기선 한국효학회 2017 효학연구 Vol.0 No.25

이 논문은 ‘불교 효 윤리의 교육적 특성’을 연구목적으로, 1차 자료인 불교의 한역원전을 주 텍스트로 , 2차 자료인 효 관련의 선행연구서들을 중심으로 살펴본 글이다. 본 연구는 제Ⅱ장에서 孝의 定義와 佛敎에서 바라본 孝 倫理를 첫째, 孝에 대한 일반적 정의를 살펴보고 둘째, 佛敎經典에 보이는 孝의 倫理에 대하여 살폈다. 제Ⅲ장에서는 佛敎孝倫理의 교육적 특성에 대하여 첫째 慈愛와 恭敬과 진정한 大悲心의 發露에서 행해지는 효 윤리에 대하여 살펴보았다. 둘째, 순일한 緣起的孝行에 대하여 살펴보았다, 셋째는 평등심에 입각한 報恩思想은 무엇인지 살펴본다, 넷째는 父母報恩孝行의 방법에 대하여 분석해보았다. 이들을 살펴보았을 때, 불교경전에서 제시하는 효도의 핵심역할은 크게 5가지로 요약된다. 첫째, 불교의 효 기능은 출가자와 재가자가 행해야 될 역할로 구분된다는 것이다. 둘째, 부모와 자식 양자가 개별적 인격체로서 각자의 위치에서 최선을 다해야 하며, 사무량심의 첫 번째 덕목인 자애〔자무량심〕를 중심으로 평등한 보시의 마음으로 부모님을 공경하고 효순해야 한다는 것이다. 셋째, 우리 인간은 각각이 독립된 존재가 아닌 순환하는 緣起的관계이기 때문에, 각자는 緣起의 순일한 수행의 효를 실천해야 한다고 강조하고 있다. 이것은 다른 종교에서는 찾아볼 수 없는 독특한 연기적 효행관이다. 넷째, 불교의 효는 신분적인 상하의 윤리와 지배복종의 관계가 아닌, 자식과 부모 양쪽모두가 평등한 인간적인 입장에서 관계를 맺고 있는 수평적 윤리도덕이라는 것이다. 그러므로 불교의 효 윤리는 평등한 관점과 대비심의 發露로서뿐만 아니라, 인간적으로 부모와 자식 간의 자애와 공경을 순일한 연기적 관계로 발전시켰다는 점이다. 다섯째, 이러한 특징적 함의에도 불구하고 더 중요한 것은 불교적 관점의 진정한 효도란 부모로 하여금 삼보를 믿게 하고, 成佛하도록 도와주고, 인도해주는 것을 의미한다. 왜냐하면 부모를 六度輪廻의 괴로움에서 해탈시켜, 영원히 생사에서 자유자재한 안락한 깨달음의 세계로 인도하는 것이 자식으로서, 부모에 대한 참된 효도이기 때문이다. 따라서 우리가 오늘날 봉착하고 있는 인간성의 상실위기를 극복하기 위해서 무엇보다도 먼저 기본사회인 가정질서의 확립에 불교의 효 윤리를 적용․실천할 필요성이 있다. This essay is written in purpose of examining the educational aspect of Buddhism regarding the Hyo(孝) ethics, referencing various korean-translated buddhist texts as primary materials and existing Hyo-related research papers as secondary materials. Chapter II of this essay explores the definition of Hyo and its ethics portrayed through Buddhism's viewpoint, examining the general definition of Hyo followed by how its ethics are described within various buddhist scripts. Chapter III examines its educational aspects, focusing firstly on Hyo ethics origins from benevolence, respect, and great compassion, then secondly on the deeds of Hyo as part of Pratītyasamutpāda(緣起). Thirdly, the act of returning the kindness(報恩思想) based on the equality is examined. Lastly, ways of practicing Hyo for returning one's parents kindness(父母報恩孝行) is analyzed. As the result, The core function of Hyo presented within the scripts can be summarized into 5 parts. First, the application of Hyo ethics differs between monks and regular believers. Second, both parents and children should do their best as independent person, as well as respecting each other with the spirit of benevolence - which is the first virtue of Samuryangsim(四無量心). Third, the script points that human beings are not isolated entities, but rather beings that are intimately connected throughout the cycle of Pratītyasamutpāda(緣起). Such viewpoint is unique to the buddhism, as it is hardly seen in any other reigion. Fourth, the idea of Hyo within buddhism is completely horizontal virtue, where parents and children interact as equal human beings rather than forming dominance-obedience relationship. Therefore, the most distinctive trait of Hyo explained within buddhism is that it takes equal viewpoint, relating the expression of mercy and humanism between parents and their children with circulation of Pratītyasamutpāda(緣起). However, despite the nuance implied within such characteristics, the real practice of Hyo is that to let one's parents believe in Three Treasures(三寶), help them achieve Zen, and guide them towards it. This is because, the true goal of Hyo is that to Liberate one's parents from the torment of cyclling through six worlds(六道輪廻), and lead them towards the eternal freedom if enlightment. Therefore, in order to overcome the crisis of dimming humanity that the modern era societies are facing, it is necessary to incorporate and practice the Hyo ethics of Buddhism within the fundamental domestic education.

중국불교사상에 나타난 불교의 효 윤리

강기선 한국효학회 2019 효학연구 Vol.0 No.29

This paper has explored into the filial piety of Buddhism demonstrated in Chinese Buddhism ideas from the perspective of the Chinese Buddhist scriptures as to filial piety and their contents and the action plan of filial piety in modern days. One of the major difficulties in the process of settling Buddhism transferred from India in China was its conflict with ‘filial piety’. The Chinese found the ritual of taking the tonsure and changing clothes to enter the Buddhist priesthood shameful as it was considered going against filial piety. As a countermeasure, the Chinese Buddhism compiled and published a variety of Buddhist scriptures in Chinese language. These efforts helped the Buddhism gradually settled in the minds of Chinese people, which led to translating a lot of filial piety Buddhist scriptures into the Chinese language. The key aspect of filial piety taught by these Buddhist scriptures primarily starts with the pure love and affection between parents and children, and helping parents return to Sambo (Buddha, the law of Buddha and a Buddhist monk) and regain the nature of Buddha while being exempted from the pain of birth and death eternally is found to be the greatest filial piety. The scope of filial piety is not limited to one's lifetime but is extended beyond the limit of life and death to helping parents even through the upmost way of Heaven. In addition, the filial piety taught by the Buddhist scriptures is a characterized by a horizontal, reciprocal, and equal filial piety with parents’ benevolentness and children’s respect going hand in hand and the duty of practicing filial piety among all creatures in an equal manner based on the Buddhist Philosophy. This requires a precondition that a democratic and mutually equal relationship is established between parents and children. Therefore, the filial piety in Buddhism is an equal, universal, and lateral teaching for all, and the ultimate value sought by the filial piety of Buddhism is to help all creatures restore the nature of Buddha while escaping from 84,000 pains and sufferings through the pursuit of virtue and goodness. 본 논문은 중국불교사상에 나타난 불교의 효 윤리를 중국의 효 관련 불교경전과 그 내용, 효 윤리의 현대적 실천방안의 측면에서 살펴본 연구이다. 불교가 인도에서 중국으로 전파된 이래, 중국 땅에서 정착하는 과정에서 당면했던 문제들 중의 하나가 윤리 개념인 ‘효’와 상충한다는 것이었다. 중국인들은 출가 수행자의 삭발염의가 불효에 해당한다고 비판하였다. 이에 대한 대응책으로 불교에서 시행한 것이 다양한 효 관련 불교경전들을 중국의 언어로 찬술 ․ 번역하는 사업이었다. 이러한 노력을 통해 불교는 중국인들의 사유 속으로 자리 잡게 되었고, 이를 계기로 많은 효 관련 불교경전들이 중국에서 번역되면서 존재하게 되었다. 이들 불교경전에서 교설된 효의 핵심은 1차적으로는 부모와 자녀간의 순수한 자애(慈愛)의 효행으로부터 출발하여, 2차적으로는 부모가 삼보(三寶)에 귀의하여 영원히 생사의 고통을 면하고, 불교의 근본 목적인 불성(佛性)을 되찾게 해주는 것이 가장 큰 효라고 하고 있다. 이것은 일생에 국한된 효가 아니라 태어남과 죽음(生死)의 한계를 넘어서 지극한 천도(薦度)를 통해서까지 부모님을 구제하는 데까지 효의 영역을 확대하여 적용시키고 있다. 그리고 또한 불교경전에서 교설되고 있는 효행(孝行)은 부모의 자애와 자녀의 공경을 함께 언급한 수평적이고 상호적으로 평등한 효행이라는 점과 연기법에 의해 일체중생에게 평등한 효도를 행해야 한다는 것이 그 특징이라고 할 수 있다. 이것은 부모와 자녀간의 특권의식이 없는 서로 존중함과 배려심이 있는 평등한 관계를 전제로 했을 때 가능하다. 따라서 불교의 효는 만인에게 평등하고 보편타당한 수평적 교설이라는 것과 아울러 불교 효 윤리가 추구하는 궁극적 가치는 깨달음의 윤리인 선(善)의 추구를 통해 일체 모든 중생들이 8만 4천의 고통으로부터 벗어나 불성을 회복하는데 있다고 하겠다.