불교의 생명존중사상과 장기기증의 관계

Relation between Respect for Life of Buddhism and Organ Donation

본 연구는 장기기증 참여자들이 장기기증에 참여할 때 경험할 수 있는 심리적 경험, 즉 장기기증에 대한 태도와 참여 동기에 대해 불교의 생명존중 사상과 관련지어 살펴보고자 하였다. 연구문제는 첫째, 장기기증 서약자의 일반적인 특성은 어떠한가? 둘째, 장기기증 서약의 계기는 어떠한가? 이다. 이를 위하여 본 연구는 불교계 생명나눔실천본부를 통해서 장기기증 서약을 한 불자들을 대상으로 장기기증에 대한 태도, 장기기증에 대한 서약 태도, 장기기증에 대한 주관적 지식, 장기기증에 대한 이슈관여도 척도와 장기기증 서약 계기에 대한 개방형 질문으로 구성된 설문조사를 실시하였으며, 불자 139명의 데이터를 수집하여 양적 연구 데이터에 대하여 빈도분석과 기술통계 분석을 실시하였으며, 질적 응답을 분석하기 위하여 CQR-M을 사용하여 분석하였다. 연구 결과, 장기기증 서약자의 일반적인 특성과 장기기증 서약의 계기에 대해 탐색한 결과를 확인할 수 있었다. 서약 계기에서는 홍보 및 충분한 정보 제공, 불교와의 인연, 장기기증 받은 사람들의 삶으로부터의 감동, 생명존중에 대한 진정한 경외심, 자비를 실천하기 위해서의 5개 하위 영역이 도출되었다. 본 연구를 통하여 불교의 생명존중 사상 기반 장기기증 활동이 추후 국가적인 장기기증 활성화에 도움이 될 수 있도록 하는 데에 기초적인 정보를 제공하였다는 것에 의의가 있다.

The purpose of this study was to investigate the relationship between respect for life of buddhism and organ donation. The research problems of this study are as follows. First, what are the general characteristics of organ donors? Second, what are the motives for organ donation pledges? For this study, the attitude toward organ donation, the commitment attitude toward organ donation, the subjective knowledge about organ donation, and the issue involvement for organ donation were surveyed and questionnaires composed of open-ended questions about the motives for organ donation pledges were conducted. The data of 139 Buddhist believers were collected and analyzed by frequency analysis and descriptive statistics and the responses of qualitative questions were analyzed using CQR-M. The results of the study are as follows. First, as a result of examining the general characteristics of organ donors, The minimum age of organ donors is 20 years old, the maximum age is 63 years, and the mean age is 43.59 years, and the standard deviation is 13.057. In the case of gender, the female pledge is more than the male, and more than half are married. In terms of health status, normal, good, and very good were more than 90% of the total responses, and their health status was perceived as good. As a result of looking at the current residence type, living together with their spouse, parents, children, or spouse and children, spouse and parents was about 90%. In the case of the organ donation pledge period, 2008 was the oldest, and in particular, the number of pledges in 2015, 2016 and 2017 increased significantly. As a result of examining the descriptive statistics on the psychological characteristics related to organ donation by organ donors, organ donation attitude, organ donation pledge attitude, subjective knowledge of organ donation, and the issue involvement showed that the mean was all above normal(3.0). Second, as a result of searching for the motivation of organ donation pledge, six sub-categories were derived; publicity and providing sufficient information, connection with Buddhist monk, connection with Buddhism, impression from life of organ donated people, genuine respect for life, and mercy practice. In terms of frequency, practice mercy was the most, followed by publicity, sufficient information, and genuine respect for life. It is meaningful that this study provided basic information to enable organ donation activities based on Buddhism's life respect to help promote national donation.