Factors Associated with Death Acceptance among Thai Patients with Advanced Cancer

Maliwan Krapo,Sureeporn Thanasilp,Janya Chimluang 충남대학교 아시아여론연구소 2018 Asian journal for public opinion research Vol.6 No.1

Patients with advanced cancer cope with various issues, especially psychological symptoms, such as anxiety about death. Previous research from various countries indicates that most advanced cancer patients perceive distress before death, which means they cannot accept death peacefully. The purpose of this study was to examine the factors associated with death acceptance of Thai patients with advanced cancer. The participants were 242 adult patients with advanced cancer from three tertiary hospitals in Bangkok, Thailand. The research instruments consisted of 7 questionnaires: a personal information questionnaire, the death anxiety questionnaire, Buddhist beliefs about death questionnaire, the unfinished task questionnaire, general self-efficacy scale, family relationship questionnaire, and death acceptance scale. These instruments were tested for their content validity by a panel of experts. All instruments except the first one were tested for reliability, and their Cronbach's alpha coefficient were .86, .72, .74, .74, .89, and .70, respectively. Descriptive statistics, Pearson's correlation, Point-biserial correlation coefficient, and stepwise multiple regression were used to analyze the data. The results revealed that a total of 42% of variance of death acceptance among Thai patients with advanced cancer was explained by death anxiety, Buddhist beliefs about death, and self-efficacy. Knowing these factors provides further information for nurses to help patients to cope with their death. From this crucial knowledge, nurses can develop interventions in decreasing or controlling anxiety about death, promoting Buddhist beliefs about death, and enhancing self-efficacy of advanced cancer patients. Therefore, a better quality of life and good death can be achieved.

존 던시에 나타난 죽음과 사후

신현호 한국외국어대학교 외국문학연구소 2016 외국문학연구 Vol.- No.64

John Donne is one of the artists whose obsession with death is universally recognized. The purpose of the paper is to offer an interpretation of John Donne’s view of death and afterlife in his poetry. John Donne had a deep interest in the issue of death and tried to understand it ceaselessly throughout his lifetime. Death is one of the main subjects in his poems. His effort in conquering death is reflected in Songs and Sonnets and Holy Sonnets. The death in Songs and Sonnets is not real but imaginary and fictitious. However, the death of Holy Sonnets oppresses Donne in real life. Donne’s attitude toward death can be characterized by two aspects. The first one is the positive attitude that desires death eagerly. And the other is the negative attitude that refuses death persistently. Even though these two attitudes are paradoxical and conflicted, they have something in common. Finally, they were integrated into a transcendental attitude. Donne refused to think of death as the end of life. And he claimed that the way to conquer death was only through death. 죽음과 사후에 관한 생각은 인간 누구에게나 마음속에 자리하고 있다. 존 던은 죽음에 관한 문제에 깊은 관심을 가진 작가들 가운데 한 사람으로 평가되고 있다. 본 논문의 목적은 존 던이 자신의 시 작품에서 죽음과 사후에 대해 어떠한 관점을 보여주고 있는 지에 대한 해석을 제공하는 데 있다. 존 던은 일생동안 죽음의 문제에 대해 관심을 가지고 이해하려고 노력하였다. 죽음은 그의 시의 주요 주제이다. 그의 죽음을 극복하기 위한 노력은 「노래와 소네트 Songs and Sonnets」와 「거룩한 소네트 Holy Sonnets」에 투영되어 나타난다.「노래와 소네트」에서의 죽음은 실제의 죽음이 아니라 가상된 죽음으로 비유되거나 상징의 방법으로 묘사 된다.「거룩한 소네트」에서는 자신의 체험과 내면의 갈등과 고뇌를 형상화하여 죽음을 탐구한다. 존 던의 죽음에 대해 가지는 태도는 죽음을 갈망하는 태도와 죽음을 끈질기게 거부하는 양면적인 모습을 보인다. 이러한 두 가지 태도는 대립되는 것처럼 보이나 실제로는 둘 다 죽음을 극복하고 통합하여 사후를 모색하는 방법이다. 존 던은 죽음이 인생의 끝이 아니라 죽음을 통해서만 죽음을 극복할 수 있다는 역설적 관점을 제시한다.

에밀리 디킨슨 시의 죽음과 영원불멸

양현철 ( Hyun Chul Yang ) 한국현대영어영문학회 2012 현대영어영문학 Vol.56 No.2

This study aims to examine Dickinson`s perception of death as suggested by her poetry. In her poems, the consciousness of death moves in two directions: toward a perception of the death of a mortal being, and simultaneously toward a poetic vision going beyond a conventional concept of death. Her consciousness eliminated the conventional notion of death as the end of life. To transcend the conventional notion of death is to gain a perception that death is not the end of life, but the acquisition of immortality. It is important to note that closely related to her death poetry are her poems on the subject of immortality. Death is indivisible with time in eternity as well as immortality. The poems in regard with time and death contain Dickinson`s deep concern of enlarging human conditions both in reality and in consciousness. To appreciate the relationship of time-death- eternity is the first step into her world. However, she finally doubts and denies the reality of immortality through death. Rather, she finds the ultimate fulfillment and a sincere and abiding faith in the immortality of nature, love and aesthetic beauty. So she chooses her own way in her poetry where she can have immortality. For her, poetry is perpetual and immortal life. She wonderfully gives a voice to her perception of death, as well as her poetic quest of immortality in her poetry. (Korea Nazarene University)

하이데거의 존재론에 나타난 죽음의 현상학적 의미와 죽음교육

신교남(Shin, Kyo-Nam),이병승(Lee, Byung-Seung) 한국교육철학회 2013 교육철학 Vol.50 No.-

The purpose of this study is to investigate the phenomenological meanings of death in Heidegger's ontology and seek for its implications on death education. Death and life is one. At least, death is important part of life. So reflection on death is as important as the meaning of life and further more it broaden the dimension of our life. Heidegger said 'the human-beings are the beings toward to Death' in Sein und Zeit. He thought that death is the subject related with the recovery of the individual authenticity, and defined the death not as the biological concepts but as the existential concepts. In short, he understood the death as the unique existing way. Moreover he interpreted death as the important turning point which enriches our life. So Heidegger's understanding on death is existential, ontological and further phenomenological. This phenomenological view of death of Heidegger gives following implications on death education. First, it will broaden the dimension of death understanding. Second, death education as pioneering education of life can be a philosophical base of our positive life. Third, the perspective of phenomenological method can be studied as the reflection of the current studies of death education. In this context, it is necessary to study on Death in Heidegger's ontology continuously. As it is said that teaching about death is the teaching about life, the education about the life is more meaningful only with death education. We should think deeply about death and be ready to face death to seek for the answer about the existential questions by Dasein and to recover the authenticity of Dasein.

Understanding the Fear of Death and Implications for Christian Education

유명복 한국기독교교육정보학회 2016 Journal of Christian education information tech Vol.0 No.30

Fear is a natural reaction to encounter with death. Dealing with fear of death is one of the most important elements for those facing death. Death fear and death anxiety are based on four concerns: (a) the death of self, (b) the deaths of significant others, (c) the process of dying, and (d) the state of being dead. Fears related to the process of dying can be further elaborated into concerns about dependency, pain, indignity, and isolation and the fear of leaving loved ones behind. Additional sources of fear include the finality of death, the fate of the body, and afterlife concerns such as divine judgment. Death education can reduce both fear of death and apprehension in individuals. Discussion of the dying process, management of pain and symptoms may remove some of the worry and uncertainty regarding dying. This paper will discuss the following: a Biblical view of death, fear of death, a developmental view of death anxiety, religion as a means to overcome death anxiety, and death education.

Factors Associated with Death Acceptance among Thai Patients with Advanced Cancer

Krapo, Maliwan,Thanasilp, Sureeporn,Chimluang, Janya Center for Asian Public Opinion ResearchCollaborat 2018 Asian journal for public opinion research Vol.6 No.1

Patients with advanced cancer cope with various issues, especially psychological symptoms, such as anxiety about death. Previous research from various countries indicates that most advanced cancer patients perceive distress before death, which means they cannot accept death peacefully. The purpose of this study was to examine the factors associated with death acceptance of Thai patients with advanced cancer. The participants were 242 adult patients with advanced cancer from three tertiary hospitals in Bangkok, Thailand. The research instruments consisted of 7 questionnaires: a personal information questionnaire, the death anxiety questionnaire, Buddhist beliefs about death questionnaire, the unfinished task questionnaire, general self-efficacy scale, family relationship questionnaire, and death acceptance scale. These instruments were tested for their content validity by a panel of experts. All instruments except the first one were tested for reliability, and their Cronbach's alpha coefficient were .86, .72, .74, .74, .89, and .70, respectively. Descriptive statistics, Pearson's correlation, Point-biserial correlation coefficient, and stepwise multiple regression were used to analyze the data. The results revealed that a total of 42% of variance of death acceptance among Thai patients with advanced cancer was explained by death anxiety, Buddhist beliefs about death, and self-efficacy. Knowing these factors provides further information for nurses to help patients to cope with their death. From this crucial knowledge, nurses can develop interventions in decreasing or controlling anxiety about death, promoting Buddhist beliefs about death, and enhancing self-efficacy of advanced cancer patients. Therefore, a better quality of life and good death can be achieved.

사인확인제도와 관련한 사망증명서 및 압수영장에 대한 고찰

김윤신,김태은 대한법의학회 2020 대한법의학회지 Vol.44 No.1

The death certification system in a modern welfare state is of critical importance because it is related to the collection of national statistics for health policy, social security and social welfare. So, the monitoring of death events by the government has become an important function of a constitutional state. There are two ways in which a death certificate can be issued: the medical judgment by the physician via the death certificate and through a warrant for an autopsy by a law enforcement agency, especially in the case of violent deaths. On a practical level, however, the death certificate issued by a physician may contain serious faults like an inaccurate assessment of the cause of death especially when the death resulted from unnatural causes. The warrant specified in the Constitution and the Criminal Procedure Act also raises the question of whether it is legally fulfilling its original mandate, especially when looking at procedures in the case of suicide or other causes of death that are not related to a crime. The authors, therefore, examined the shortcomings of legal codes related to death certification and warrants for autopsies and propose the reformation of legal codes for the death certification system.

염상섭 문학에 나타난 '죽음'

장두영(Chang Du-yeong) 한국현대문학회 2012 한국현대문학연구 Vol.0 No.37

본고는 다수의 염상섭 작품에서 죽음이라는 소재가 빈번히 다루어지는 현상에 주목하여 염상섭 소설에 나타난 죽음의 형상화와 죽음에 대한 인식을 살펴보았다. 1920년대 초반 염상섭의 작품에 나타나는 죽음은 부정적인 현실에서 초월하여 영원, 진·선·미 등 형이상학적 가치들로 표상되는 진정한 삶에 진입하는 구원의 방편으로 제시되며, 이것은 죽음을 신비적이고 낭만적인 기호로 취급하는 당대 문단의 담론과 이어진다. 염상섭의 작품에서 데카당스의 대표작이나 죽음에 깊은 관심을 표명한 러시아 작품이 산발적으로 언급되고 있는 것을 볼 때 작가의 죽음에 대한 인식은 일차적으로 서구문학의 독서체험과 연결됨을 알 수 있다. 그러나 구체적인 작품에서 나타나는 죽음의 형상은 서구의 것과는 일정한 차이를 보이고 있는데, 이것은 창작과정을 거치면서 작가 고유의 미학적 관념이 투영된 결과로 해석된다. 염상섭이 죽음과 창작에 대해 가졌던 생각은 '죽음의 예술화'로 정식화되는데, 죽음은 그 자체로는 일종의 자연현상에 속하지만 주관적 관념을 거치면서 미를 멱출할 수 있다는 것이다. 주관적 관념의 매개를 강조한 결과 1920년대 초반 발표된 염상섭의 작품에서는 죽음이 사건으로서의 의미보다는 인물의 내적 성찰을 이끌어내기 위한 계기로 설정되는 경향이 강하게 나타난다. 서사 전체가 죽음에 이르는 인물의 내적 고민과 방황의 과정을 드러내는 데 중점을 두는 작품의 특성상 죽음은 주로 작품의 결말 부분에 집중적으로 제시되고 현상으로 이어지게 된다. 한편 1930년대의 대표작에서 죽음이 형상화되는 방식을 살펴보면 이전 시기의 작품에서와는 뚜렷한 차이가 발견된다. 이상적인 구원이나 신비적인 형이상학적 가치와 연결되던 모습이 사라지고, 죽음에 이르는 인물의 내면을 표현하려는 '죽음의 예술화'가 생략되어 있는 것이 특징이다. 이것은 한 인물이 죽음에 이르는 과정을 다루는 것에서 벗어나 주변 인물의 반응이라든지 죽음 이후의 이야기 전개에 더 큰 관심을 기울이게 되는 서사적 차원에서의 변화로 이어진다. 이러한 변화는 죽음의 미적 인식에 관한 작가의 전면적인 태도 변화와 관련이 깊다. 1920년대 중반 염상섭의 산문에서는 죽음에 대한 미화가 일본적인 미의식과 깊이 연관된 것임을 강조하고 있는데, 이를 볼 때 죽음에 대한 인식의 변화는 일본적인 감수성에서 탈피하려는 작가의식의 소산임을 알게 된다. 또한 죽음을 계기로 인간의 내면 탐색을 추구하려는 시도가 약화된 자리에는 민족이나 사회에 대한 관심이 대체되고 있다는 점을 확인할 수 있었다. This thesis researches on the figure of death in Sangseop Yeom's fictions. Until now, researchers regard Yeom as the representative of the realist writers in Korean literature. So the theme of death in Yeom's fictions is untouched. In Yeom's fictions that were presented in early 1920s, death means entering a state of enlightenment. Death is not the termination of life, but the entrance of new stage that is filled with metaphysical value like truth, goodness, and beauty. This imagery about death seems the results of influence by romanticism. Yeom bethought how to make art with the subject matter of death. He came to a conclusion that death in itself is part of nature but passing through writers subjective, death can be part of art. The meaning of events is reduced to the lowest minimum and death is the medium that leads a person to introspection. Meanwhile, the figure of death in Yeom's works that were presented in 1930s went through a lot of changed. He did not make a mystery of death; consequently, death is treated as event for unfolding the plot. In mid-1920s, Yeom realized that the aesthetic of death have relevance to Japanese traits. (E.g. Japanese enjoy going cherry-blossom viewing and admiring the falling blossoms as the symbol of death) So the changes about the figure of death inform us that Yeom took a position contrary to Japanese sensibility. Furthermore, we can confirm that attempt to introspect with the theme of death is substituted with research on the reality of colony.

동해안 오구굿의 축제적 성격

윤동환 ( Dong Hwan Yun ) 한국도서(섬)학회 2014 韓國島嶼硏究 Vol.26 No.2

Death lies at the end of life for all living things. Many people fear death and wish to overcome this fate but it is unvoidable according to the law of nature. However, although life and death follow nature`s law, they can be transformed into social life through rites. In addition, death rituals can be necessary in order to help people accept death more quickly. In death rituals, the life and death are contrastive. They coexist. The dead has to order life in this world, and the family of the deceased has to return to their daily routine through reconciliation with the dead. Oguguk first differentiates the world of life and death and then reconciles the living and the dead. The life of the dead is completed through the recognition of death. In Oguguk, the dead is guided into the otherworld by contacting with life. The dead in this world is connected with a new life from the otherworld, and death rituals make the dead accept death and the living affirm life. Death is not a problem for the dead, but for the living. Death shows that its process is connected with the life of this world. Oguguk unites the community of the livings and releases outwards awareness of the internalized death. Oguguk is a death ritual but not a sad one. Laughter from death rituals is not a light laughter, but an emotional empathy that touches one`s heart. Through Oguguk, the lived ones sublimate their emotion of sorrow and resentment and later transcend the sorrow into laughter. Thusm Oguguk is not only a ritual that sends the dead in heaven but a festival as well.send the dead in the heaven but also the model of festivalized ritual.

유가(儒家)의 생사관을 통해 본 죽음교육

정영희(Jung, Young-Hee) 한국교육철학회 2009 교육철학 Vol.38 No.-

The purpose of this paper is to give a picture of how to deal with life and death in Confucianism. Life and death are taken as important things in our life, but death has disregarded by modern education intentionally or unintentionally. So our traditional thoughts about a viewpoint of life and death are very meaningful to all of us. The very fundamental things about life and death are Heave and Heaven's decreed as fatality and ineluctability. Confucius and Mencius add the righteous morality which makes humanity. If there is no way but to accept death, we have to take a way to achieve benevolence and the right. This is Heaven's decreed. In Analects, Confucius did not talk about marvels, feats of strength, irregularities, and gods, but he had thought hard about spirits and gods. To look as if he had not interested in death, spirits, and gods is because he tried to know about life. He did not deny the fact that there is spirits and gods. These are correlative Yin-Yang beings. After death, man's body stopped all functions and had divided into a spirit and a god. These two are become the object of rituals. Here the attitude of Confucius is human affairs. All of rituals and ceremonies do for the sake of man and dead man both. The value of ceremony is in the harmony itself. Man and dead man maintain solidification of the mutual relations through funeral rites and ancestor-memorial ceremonies. The meaning of confucian life and death about death education gives us significance that we should not diverted from human affairs and have a correct understanding of correlative life and death. Through the sacrifices we are related to our ancestors already dead in our everyday life, death is not the object of fear and evasion.