延命醫療中斷의 倫理的 側面

崔昌武 中央醫學社 1989 中央醫學 Vol.54 No.4

Social change and technological development have brought about many changes in our way of life, and caused many new norms of behaviour to appear. This situation has been proved over and over by human history and is also true in the field of medical ethics and medical law. Now let's think about the topic "Stopping Treatment for Extending Life". Although the facts are important, how we choose, what we decide, and how we follow up on our decisions are equally important. In order to evaluate any fact or incident ethically, we need certain definitive standards. So, to consider "Stopping Treatment for Extending Life" ethically, we need to follow the given standards. 1) We need to know the present facts concerning "Stopping Treatment for Extending Life." If we can consider the extension of life, we can also consider the opposite, ie, the shortening life, then can we call the medium "Natural Death"? Medical treatment is understood as a way of preventing disease and protecting and extending life. Otherwise, medical treatment for extending or shortening life can become an immoral agent that ignores the dignity and inviolability of human life. 2) The real situation also needs to be understood. It is normal for human behaviour to have a given purpose and that direct and indirect results flow from this bahaviour.In order that "Stopping Treatment for Extending Life" follows this pattern, all people involved should be part of the decision making process. For example, to make the best decision for a patient, the patient's condition, his human rights and duty, his family's social and economic condition and the capabilities of the medical team need to be considered. 3) In the process of making the decision, the patient's intentions must be considered first and then the family or guardian and what the medical team can offer as a means of treatment should be considered. I suggest this process because the patient's rights are most important. However, in reality, there is still a problem with who is capable of making an objective decision. The patient is suffering, the family is emotionally involved with the patient and who can guarantee that the medical teams are always objective? Therefore, it might be necessary to have a third party who can be more objective. 4) The Stopping of Treatment for Extending Life" is generally described by morally acceptable euphemisms-Right to Die, Death with Dignity and Avoiding Meaningless Existence. The reason is that sometimes Treatment for Extending Life is considered cruel and inhumane. 5) Without considering each case and each method separately, I think, we cannot say definitely whether the Treatment for Extending Life is morally right or wrong, because human morality is highly complex. In some cases, shortening life can be immoral while in other cases extending life can be unethical. What is needed is not a new law but dialogue based on human dignity and human rights. In order to make the best decision, the patient, the family and the medical team should engage in sincere and open dialogue. We need to accept that established laws and ethical regulations are limited and support generally acceptable methods. Advanced technology enables us to extend or shorten human life. However, dignified life, not length of life, should always be the basis on which we make our decisions to extend or shorten life. If we do not use dignified life as our basis, we destroy human dignity and become slaves to technology.

韓國의 公的年金制度에 關한 硏究

崔昌茂 慶北大學校 1984 論文集 Vol.37 No.-

Public pension system is aimed at promoting the security of living and the improvement of social welfare by providing proper benefits for a person concerned and his family when he is old, retired, wounded, dead or suffers from diseases and disabilities. In accordance with the economic development and industrialization, the number of working people has increased and they have to make their living entirely by their labor. As a result, if a laborer loses his working force, he and his family are to face a serious difficulty in life. As the span of life is lengthened in korea, old people also tend to increase rapidly. A plan for the activation of public pension system is urgently demanded under this situation. In this paper, the problems in and the improvement programs of public pension system in korea are summarised as follows. 1. As the three existing public pension unions adopt the system of pension payment in proportion to one's remuneration, most of the recipients prefer receiving the whole retirement grants at one time to receiving it as annuity. Only retirement pension system, however, should be adopted because the laborer who has worked more than 20 years can not earn his living for himself after retirement. 2. The four existing public pension unions (of which the national welfare pension system will be enforced in the future) which are run respectively should be synthesized in their organization and operation. 3. When the flat rate system is used in the calculation of supplementary pension in national welfare pension system, the rise in prices and the increase of national income can not be reflected in the existing system. So the rate system to the amount of basic pension should be adopted and, at the same time, the standard of payment in the amount of total repayment should be properly adjusted. 4. As the interchange between public instituions and private enterprises is expected to increase, the adding up of the existing pension system and national welfare pension system should be properly considered. 5. The existing pension system has problems in the income redistribution because the system is restricted to a few kinds of occupational categories. National welfare pension system should be enforced and low income group will be able to benefit by this system as soon as possible.

韓國中世의 救貧事業

崔昌茂 한국복지행정학회 1996 복지행정논총 Vol.6 No.-

朝鮮王朝前期의 救貧制度에 關한 史料

崔昌茂 한국복지행정학회 1993 복지행정논총 Vol.3 No.-

韓國의 傳統的 救貧思想

崔昌茂 韓國福祉行政學會 1997 복지행정논총 Vol.7 No.-

조선왕조전기의 구빈제도에 관한 연구

최창무 한국복지행정학회 1991 복지행정논총 Vol.1 No.-

朝鮮王朝 後期의 救貧制度에 關한 史料

崔昌茂 한국복지행정학회 1999 복지행정논총 Vol.9 No.-

高麗時代의 鰥寡孤獨 救護에 關한 考察

崔昌茂 경북대학교 사회과학연구소 1988 社會科學硏究 Vol.4 No.-

As a partial attempt to study the historical development of social welfare in Korea, we have grasped the actual conditions about the Hwanguagodog(鰥寡孤獨) relief history of the Kory Dynasty. Hwanguagodog is called by the aged windower, the aged window, orphan, old people who are living alone and have no responsible relative. The ideological background of reliet can be described as Chunmyung(天命), Chungyunsasang(天譴思想), Confucianism, Buddhism, Toism Theory and is enough to say that the social works accomplished by the buddhists should be said to have been the predecessors of the voluntary social welfare services of Korea today. There were various disasters in the koryo Dynasty and, since Taejo, the organized and systemized storage system for relieving the poor brought about more effect work and in addition to grain prices controlling through the social relief programs and medical assistance the stabilzation of the people's livelihood and health maintenance were effected. The actual conditions of Hwanguagodog relief throughout whole Koryo dynasty Period wer 79 cases of Chingup work(賑給事業) by the records of Koryosa(高麗史) and Koryosakirlyo(高麗史節要).

朝鮮王朝 初期의 救貧制度에 關한 考察

崔昌茂 경북대학교 사회과학대학 1984 社會科學 Vol.3 No.-

As a partial attempt to study the historicial development of the social welfare in Korea, we have grasped the actual condition about the relief history of the Choseon Dynasty, from Taejo to Seongjong. Analyzing the landownerships, and taxes relations as a political-social background of reliefs the author could find out the fact that the chronic poverty of peasants of then was due to such an immanent contradiction of fedual economic structure. The ideological background of relief can be described as Chunmyung(天命), Chungyunsasang(天譴思想) Confucianism, Buddhism, and Toism theory. There were various disaster in the early Choseon Dynasty and, since Taejo, the organized and systemized storage system for relieving the poor brought about more effect work and in addition to grain prices controlling through the social relief programs and medical assistance the stabilization of the people's livelihood and health maintenance were effected. Today we are doing our best to build a democratic welfare society, in which we can have a happy life, based on the traditional relief policy of our ancestors.

延命醫療中斷의 倫理的 側面

崔昌武 大韓法醫學會 1988 대한법의학회지 Vol.12 No.2

Social change and technological development have brought about many changes in our way of life, and caused many new norms of behaviour to appear. This situation has been proved over and over by human history and is also true in the field of medical ethics and medical law. Now let's think about the topic "Stopping Treatment for Extending Life". Although the facts are important, how we choose, what we decide, and how we follow up on our decisions are equally important. In order to evaluate any fact or incident ethically, we need certain definitive standards. So, to consider "Stopping Treatment for Extending Life" ethically, we need to follow the given standards. 1) We need to know the present facts concerning "Stopping Treatment for Extending Life." If we can consider the extension of life, we can also consider the opposite, ie, the shortening life, then can we call the medium "Natural Death"? Medical treatment is understood as a way of preventing or shortening life can become an immoral agent that ignores the dignity and inviolability of human life. 2) The real situation also needs to be understood. It is normal for human behaviour to have a given purpose and that direct and indirect results flow from this bahaviour. In order that "Stopping Treatment for Extending Life" follows this pattern, all people involved should be part of the decision making process. For example, to make the best decision for a patient, the patient's condition, his human rights and duty, his family's social and economic condition and the capabilities of the medical team need to be considered. 3) In the process of making the decision, the patient's intentions must be considered first and then the family or guardian and what the medical team can offer as a means of treatment should be considered. I suggest this process because the patient's rights are most important. However, in reality, there is still a problem with who is capable of making an objective decision. The patient is suffering, the family is emotionally in volved with the patient and who can guarantee that 솜 medical teams are always objective? Therefore, it might be necessary to have a third party who can be more objective. 4) The Stopping of Treatment for Extending Life's is generally described by morally acceptable euphemisma-Right to Die, Death with Dignity and Avoiding Meaningless Existence. The reason is that sometimes Treatment for Extending Life is considered cruel and inhumane. 5) Without considering each case and each method separately, I think, we cannot say definitely whether the Treatment for Extending Life is morally right or wrong, because human morality is highly complex. In some cases, shortening life can be immoral while in other cases extending life can be unethical. What is needed is not a new law but dialogue based on human dignity and human rights. In order to make the best decision, the patient, the family and the medical team should engage in sincere and open dialogue. We need to accept that established laws and ethical regulations are limited and support generally acceptable methods. Advanced technology enables us to extend or shorten human life. However, dignified life, not length of life, should always be the basis on which we make our decisions to extend or shorten life. If we do not use dignified life as our basis, we destroy human dignity and become slaves to technology.