홍신선 시에 나타난 죽음 의식—시집『 삶의 옹이』를 중심으로

박소원 단국대학교(천안캠퍼스) 한국문화기술연구소 2014 한국문화기술 Vol.18 No.-

The purpose of this article is to investigate the sense of death, one of the important virtues Hong Shin Sun’s literature demonstrates. The poems to be examined, especially the poetry book “Knot of Life,” are heavily loaded with life’s fundamental sense of solitude. In the book, the poet observes the poetic object, continuing to embody the process of ‘the extinction of essence.” Agreeing with the opinion of Koh, Bong Jun that ‘death’ rather than ‘life’ is dominating throughout the entire book, this article attempts to contemplate Hong, Shin Sun’s sense of death by categorizing it into ‘natural extinction and sense of death,’ ‘human extinction and sense of death,’ ‘social alienation and sense of death.’ In his early poems, he had continued to express the dark contemporary characters through the narrator who keeps retreating amidst the regime of the era. The sight of the poetic narrator, gazing at ‘darkness’ and ‘empty space,’ expresses life’s fundamental solitude and the sentiment of futility, and Hong Shin Sun’s poetic narrator have consistently preferred retreat rather than confrontation, and silence rather than articulation. The biographical fact of the poet, whohimself had gone through the upheaval in the rapidly changing industrial society and historical revolutions of 4.19 and 5.16, can be interpreted as having been acquired under the influence of the era. Therefore, Hong Shin Sun’s ‘sense of death,’ dampened by sentimental elements of ‘futility’ and ‘solitude,’ is private and heavy. Through poems including the poem ‘Green Plum Flower,’ this article will discuss ‘natural extinction and sense of death,’ and in several other poems including the poem ‘At the Medical Examination Center,’ it will look into ‘human extinction and sense of death.’ In addition, in many poems including the poem “Volunteering Isolation,’ it explores ‘social alienation and sense of death.’ Human and nature become agents that make up society through coexisting. As Aristotle’s quote, “man by nature is a social animal,’ social roles are significant to humans. In Hong Shin Sun’s learned sense of death, the ‘loss’ and ‘severance’ in relationships between man and nature and man and society become embodied into the phenomenon of extinction. The poet designates worms, fire ants, fallen fruits, groundsel, crabgrass and bracken as poetic objects, and expresses the sense of death through the changing nature of extinction. To Hong Shin Sun, death takes on the attitude of trees, which drops fruits as if ‘self-injuring’ themselves in order to save their own lives; the body being damaged takes on the role of existentialists whose existence turns to damaging the mind. The poet regularly recognized that aging is ‘time staging itself,’ and that aging evolves to put itself near the brink of death. The poem puts forth a poetic narrator that will boldly shed its fruits in order to save his or her own life. However, the poetic narrator is reserved before death approaching b faith, holding back his or her will to resist and reveal the will to transcend. It should be safe to read word that are shrewd orcarrying intense meaning such as ‘self-injury’ and ‘staging oneself’ as keywords Hong Shin Sun reacts to death with.

홍신선 시에 나타난 죽음 의식 -시집 『삶의 옹이』를 중심으로

박소원 ( So Won Park ) 단국대학교 한국문화기술연구소 2014 한국문화기술 Vol.18 No.-

The purpose of this article is to investigate the sense of death, one of the important virtues Hong Shin Sun’s literature demonstrates. The poems to be examined, especially the poetry book “Knot of Life,” are heavily loaded with life’s fundamental sense of solitude. In the book, the poet observes the poetic object, continuing to embody the process of ‘the extinction of essence.” Agreeing with the opinion of Koh, Bong Jun that ‘death’ rather than ‘life’ is dominating throughout the entire book, this article attempts to contemplate Hong, Shin Sun’s sense of death by categorizing it into ‘natural extinction and sense of death,’ ‘human extinction and sense of death,’ ‘social alienation and sense of death.’ In his early poems, he had continued to express the dark contemporary characters through the narrator who keeps retreating amidst the regime of the era. The sight of the poetic narrator, gazing at ‘darkness’ and ‘empty space,’ expresses life’s fundamental solitude and the sentiment of futility, and Hong Shin Sun’s poetic narrator have consistently preferred retreat rather than confrontation, and silence rather than articulation. The biographical fact of the poet, who himself had gone through the upheaval in the rapidly changingindustrial society and historical revolutions of 4.19 and 5.16, can be interpreted as having been acquired under the influence of the era. Therefore, Hong Shin Sun’s ‘sense of death,’ dampened by sentimental elements of ‘futility’ and ‘solitude,’ is private and heavy. Through poems including the poem ‘Green Plum Flower,’ this article will discuss ‘natural extinction and sense of death,’ and in several other poems including the poem ‘At the Medical Examination Center,’ it will look into ‘human extinction and sense of death.’ In addition, in many poems including the poem “Volunteering Isolation,’ it explores ‘social alienation and sense of death.’ Human and nature become agents that make up society throughcoexisting. As Aristotle’s quote, “man by nature is a social animal,’ social roles are significant to humans. In Hong Shin Sun’s learned sense of death, the ‘loss’ and ‘severance’ in relationships between man and nature and man and society become embodied into the phenomenon of extinction. The poet designates worms, fire ants, fallen fruits, groundsel, crabgrass and bracken as poetic objects, and expresses the sense of death through the changing nature of extinction. To Hong Shin Sun, death takes on the attitude of trees, which drops fruits as if ‘self-injuring’ themselves in order to save their own lives; the body being damaged takes on the role of existentialists whose existence turns to damaging the mind. The poet regularly recognized that aging is ‘time staging itself,’ and that aging evolves to put itself near the brink of death. The poem puts forth a poetic narrator that will boldly shed its fruits in order to save his or her own life. However, the poetic narrator is reserved before death approaching b faith, holding back his or her will to resist and reveal the will to transcend. It should be safe to read word that are shrewd or carrying intense meaning such as ‘self-injury’ and ‘staging oneself’ as keywords Hong Shin Sun reacts to death with.

현대 개신교 신학의 죽음 이해 ― ‘전적 죽음’과 ‘자연적 죽음’의 논의 그리고 O. 쿨만과 K. 바르트의 죽음 이해에 관련하여

이관표 한국조직신학회 2022 한국조직신학논총 Vol.66 No.-

This article presents the understanding of death in modern Protestant theology through the theories of ‘total death’ and ‘natural death’. The discussion proceeds in the following order. Chapter 2 presents the negative problem of the soul immortality theory after death, and reveals that the Christian understanding of death indicates total death. Chapter 3 suggests that Christianity is discussing natural death, that was restored by Jesus Christ, not just cursed death in the traditional sense. As examples of total death and natural death, chapter 4 examines the understanding of death of Oscar Cullman and Karl Barth, who are representative modern Protestant theologians. Chapter 5 summarizes the text and reveals the theological significance of total death and natural death. The Christian understanding of death is neither the soul immortality theory nor the cursed death theory. Rather, the understanding of death in Christianity is the natural end of whole being of all creatures before God, and only in this way, they can hope for eternal life through God’s grace. 본논문은현대개신교신학의죽음이해를‘전적죽음’과‘자연적죽음’ 의이론으로제시하며, 이것의예로서현대개신교신학의대표적학자들인오스카쿨만과칼바르트의죽음이해를살펴본다. 이러한논의는다음과같은순서로전개된다. 2장에서는사후영혼불멸설이가진문제를지적하고, 기독교의죽음이해가전적죽음이라는점을밝힌다. 3장에서는기독교가전통적의미에서의 저주받은 죽음만이 아닌 예수 그리스도의 십자가를 통한 자연적죽음의회복에대해논하고있음을제시한다. 4장에서는전적죽음과자연적죽음의예로서, 이것을말하고있는현대의대표적개신교신학자쿨만과 바르트의 죽음 이해를 살펴본다. 5장은 글을 요약하고, 전적 죽음과자연적죽음이지닌신학적의미를밝힌다. 기독교의 죽음이해는 영혼불멸도, 저주받는죽음도아니다. 오히려기독교에 있어 죽음이란 모든 피조물들이 자신들의 고유한 존재 전체를하나님 안에서 끝마치는 자연스러운 사건이며, 오직 이러한 한에서만그들은하나님의은혜를통한영원한삶을희망할수있을뿐이다.

그리스도교의 전통적 죽음관의 현대적 해석: 실존 철학적·형이상학적 관점에서

박병준(Park, Byoung-Jun),홍경자(Hong, Keung-Ja) 광주가톨릭대학교 신학연구소 2020 神學展望 Vol.- No.209

고대로부터 현대에 이르기까지 죽음의 해석은 실로 다양하다. 오늘날 대부분 자연 과학이 주장하듯 자연 현상을 바라보며 단순히 ‘생명의 단절’(Ableben)로서 죽음을 바라보는 시각부터 일반적인 종교에서 주장하듯 ‘영원불멸로서의 죽음’(Tod als Unsterblichkeit)까지 그 범위는 매우 넓다. 노년의 생을 다하는 것을 의미하는 유물론적-무신론적 사유에 기반하는 ‘자연적 죽음’(natürlicher Tod)도 있으며, 이와는 달리 실존 철학에 기초한 자유로운 정신에서 비롯된 실존적 ‘행위로서의 죽음’(Sterben als Tat)도 있다. 본고는 매우 오래된 전통적 죽음 해석인 그리스도교 관점의 ‘영원불멸의 죽음’에 초점을 맞춰 이와 대척점에 있는 현대의 유물론적-무신론적 경향의 ‘자연적 죽음’의 문제점을 살펴본다. 그리고 이를 중재하는 사유로서 실존 철학의 죽음 해석을 제시한다. 죽음이 ‘생명의 단절’이나 ‘자연적 죽음’ 이상의 것, 곧 ‘삶을 구성하는 중요한 근본 요소’이자 ‘삶의 의미가 집중되는 중심’으로 파악하는 실존 철학의 죽음 해석이 오늘날 여전히 전통적 죽음 해석과 철학적으로 어떤 비전을 공유할 수 있는지 그 가능성과 함께 한계와 전망도 검토한다. ‘자연적 죽음’은 현세의 삶에 절대적 가치와 의미를 부여하며, 자기 생명을 다하고 죽는 ‘행복한 노년기의 죽음’을 적극적으로 지지한다. 그러나 이 개념은 모호할 뿐 아니라, 작위적이다. 오늘날 과학 기술의 놀라운 발전에도 불구하고 죽음은 그 자체로 여전히 우리에게 신비로운 사건으로 머물러 있다. 문제는 어둠 속에 은폐된 종말로서의 죽음 자체의 의미를 파악하지 않고서는 우리의 삶 전체 의미를 완전하게 밝히는 것이 불가능하다는 것이다. 또한 절대적이며 최종적인 것에 관한 사유 없이 죽음의 신비에 근접해 갈 수 없다는 것이다. The interpretation of death from ancient to modern times truly varies. Today, death is viewed within a wide range, from most natural sciences viewing ‘death as a simple natural phenomenon’(Ableben) to ‘death as immortality’(Tod als Unsterblichkeit) as claimed by most religions. The notion of ‘natural death’(natürlicher Tod) caused at the end of life as old age proceeds from materialistic and atheistic(non-religious) thought; conversely, that of ‘death as an act’ (Sterben als Tat) originates from the concept of the freedom of the spirit(Geist) in existential philosophy. This paper focuses on the old traditional idea of ‘death as immortality’ from a Christian point of view and examines the problem of the opposing modern notion of ‘natural death.’ The existential philosophical interpretation of death seeks to bridge the gap between these two approaches. It understands death as more than just ‘the end of life’ or ‘natural death’; it is ‘an important fundamental element that constitutes life’ and ‘the center in which the meaning of life is concentrated’. This paper examines the limitations, prospects, and possibilities of how this interpretation of death brings a philosophical vision into play with traditional death interpretations. ‘Natural death’ gives absolute value and meaning to the present life, and actively supports one who completed and passed away from a ‘death due to a happy old age’. However, this concept is not only ambiguous but also arbitrary. Despite the remarkable advances in science and technology today, death itself remains a mysterious event. However, the problem is that it is impossible to fully reveal the meaning of our entire life without grasping the meaning of death itself concealed in the dark. It is also impossible to approach the mystery of death without absolute and final reason.

히브리 성서에 나타난 매장의 권리 - 실정법에 대항하는 자연법적 요구 -

이은애(Eun-Ae Lee) 한국구약학회 2019 구약논단 Vol.25 No.2

Personal death and funerals/burying as a ritual of death are closely associated not only with respect of and care for the human beings, but also with political, social, and cultural customs, traditions, and laws. The death of an individual in the text of the Hebrew Bible and in a Greek tragedy, which are discussed in this paper, is related to the politic situation and the actual laws of the state. The mourning of a mother in the text of Hebrew Bible can be understood as an ethical act that demands human dignity for the body of her son, who is left unattended after his death, and thus as a gesture defying the country"s laws of practice. The ritual of Rizpa in front of the bodies of her dead son and relatives was understood to be not only a mourning rite of death. But it also is an active political act to bury them in the ground through a proper funeral ceremony, which was the demand of the natural laws for the restoration of the dignity of the human beings and to oppose the national law, which is represented by the supreme national power, David. In the Greek tragedy Antigone, Antigone buried the dead against Creon"s law, which prohibited the burial of Polyneices, and then she confronted her own death. Her actions should be understood to be an independent and protesting political act that asks and requires the community"s responsibilities and obligations for the death of the human beings. They were not just based on the sadness and loss, which gives priority to the home rather than to the state and results from emotional responses based on private relationships, but not on the universal principles of the community. Natural laws are responsible for critically reviewing actual laws. That is, the orders of the existing state cannot be absolute laws, and the fundamental order of the political and social community cannot be arbitrary. In this sense, natural laws mean ‘political justice,’ and the basis of justice is the human dignity. In other words, natural laws function to criticize actual laws by showing the limits of actual laws on the moral and ethical level, and furthermore, it functions to change actual laws in the community. The above two texts show that the burial of human bodies is a legitimate duty in harmony with nature and can be interpreted as a demand for universal natural laws. If it is a request of national laws to prohibit the funeral of a person who died by the national power or as a traitor to the state, the activity to bury a dead person in the grave according to proper funeral procedures is based on the human dignity. Natural laws criticize national laws, requires to renovate them, and eventually changes them, and thus it is a example which shows a practical function of natural laws.

애니메이션을 활용한 죽음교육의 방향 탐색: <코코>를 중심으로

하근희 ( Ha Geunhee ) 서울교육대학교 초등교육연구원 2021 한국초등교육 Vol.32 No.1

For children, death education seems out of place. However, considering the goal of death education to restore human nature and children's interest in death, death education is also necessary for children. However, it is not easy to educate children about death. Because many people have a negative attitude toward death. Therefore, a medium is needed between death and education. In this study, it was considered that < Coco > among animations could be a medium for death education. This is because it allows you to recall your own death by experiencing the world of the dead. It is also because it allows children to reflect on what their nature is while watching Miguel's search for nature. In this study, three methods were suggested for death education using < Coco >. First, talk about the world of the dead and the day of the dead. Children will experience that death does not take away anything and will be able to think without separating life from death. Through this process, the child's attitude toward death will change. Second, try to be Miguel. The cultural background shown in < Coco > seems to be different from that of Korea. Similar cultures will help children experience the world of the dead, while other cultures will change their attitude toward death. And since Miguel, a child, is the main character, it will be easy to feel the feelings Miguel feels in the world of the dead. Through this process, the child will find that death cannot be avoided. Third, it is to predict Miguel's future life. Through this process, the child will think about the restoration of nature and a happy life, and will try to live such a life.

수목장림의 생태학적 가치와 인간의 정서적 연결: 일본의 自然葬 운영 사례

이주영,이정선,황성태,김홍순 서비스사이언스학회 2025 서비스연구 Vol.15 No.2

본 연구는 세계적 환경 위기와 생태계 파괴에 대한 우려가 심화되면서 대두된 자연장(自然葬, Natural Burial) 문화의 발전과정 속에서 수목장림의 생태학적·문화적 의의를 고찰하는 데 목적이 있다. 전통적 매장 방식이 자연 훼손을 초래한다는 자각은 20세기 후반 이후 "사람은 자연에서 와서 자연으로 돌아간다"는 순환적 인식을 확산시키며 자연장의 개념을 형성하였다. 특히 일본에서는 사회 변화와 고령화에 따라 가족묘 및 석재 중심 장례 관행에서 벗어나, 유골 산골(散骨)과 수목장림 중심의 자연장으로 확산되고 있다. 본 연구에서는 일본 치쇼인(知松院) 수목장과 NPO 엔딩센터(Ending Center)의 운영 사례를 분석하여, 수목장림이 단순한 매장 공간을 넘어 생물다양성 보전, 지역 공동체 정서 유대, 죽음 이후 삶에 대한 문화적 인식을 재구성하는 장으로 기능함을 보여준다. 연구자들은 일본 수목장림 4개 기관을 방문하여 시설 운영자와 유족 인터뷰를 종합하여 자연장에 담긴 일본 고유의 자연·사회·철학적 맥락을 분석하였다. 수목장림은 생태 보전, 기후 대응, 인간 존엄성 실현을 하나로 연결하는 현대사회의 복합적 대응 인프라로 기능할 수 있음을 시사하며, 그 가치를 내재화하는 것은 친환경 장례 문화의 확산을 넘어, 생명의 순환성과 인간 공동체의 지속가능성을 동시적으로 지지하는 사회적 전환을 실현하는 데 핵심적인 역할을 가능하게 한다. This study aims to examine the cultural and ecological significance of natural burial forests within the evolving context of natural burial practices, which have emerged in response to growing global concerns over environmental degradation and ecological crisis. The realization that traditional burial practices can cause irreversible damage to nature has, since the late 20th century, fostered a cyclical perspective—"returning to nature"—underpinning the concept of natural burial. In Japan, demographic aging and sociocultural shifts have accelerated the transition from stone-based family graves to more ecological methods such as tree burials and ash scattering. Focusing on two representative cases—Chishoin Temple’s natural burial forest in Kyoto and the NPO Ending Center—this study explores how natural burial forests function not merely as burial sites but also as spaces of biodiversity preservation, emotional community bonding, and cultural reframing of death and afterlife. Field research involved site visits to four natural burial forests facilities in Japan and interviews with their administrators and bereaved families, through which the study investigates the cultural, ecological, and philosophical dimensions embedded in Japanese natural burial practices. Ultimately, natural burial forests are positioned as integrated infrastructures for addressing ecological preservation, climate crisis, and human dignity. Recognizing their intrinsic value not only supports the spread of eco-friendly funerary culture but also plays a critical role in facilitating a socio-cultural shift toward the sustainability of life and human community.

김훈 소설에 나타난 죽음의식 연구 -《빗살무늬토기의 추억》과 《칼의 노래》를 중심으로

유정숙 ( Jung Suk Yoo ) 한국언어문화학회 2010 한국언어문화 Vol.0 No.42

This work examines the attitude and consciousness toward death in Memories of the Earthenware with a pattern of the Teeth of a Comb and Songs of the Sward by Kim Hun. This paper analyses the characteristics and significance of death in those two works. The subject of death itself is regarded as a universe theme in literature. Likely, the writer, Kim Hun also uses the theme of death across the literary works. With the insight and imagination, he creates the very unique forms and concepts on death within Memories of the Earthenware with a pattern of the Teeth of a Comb and Songs of the Sword, respectively. Previously stated, death is a main theme in the two novels. The heroic death and the detailed explanations regarding the death are functioned as the key factor for the making of the subject in the works. In this regard, this article focuses on the heroic perspectives and attitude toward death; General, Lee Soon Sin and a fire-fighter, Jang Chul Min, a point of view of narrater toward their death and the various discourse on death; lastly, characteristics and significance of death in each work. For a instance, in Memories of the Earthenware with a pattern of the Teeth of a Comb, the protagonist Jang Chul Min`s death is transformed into a `natural death` from the unknown. Similarly, in Songs of the Sword General Lee`s the `famous` death in history is changed to the `uncanny` death. In doing so, this paper reveals the particularity and uniqueness in terms of the characterization of the death in Kim Hun`s literature, in which the consciousness ofdeath is directly linked to his attitude and idea on life and death, more importantly, the dialectic relation between life and death in human being. In his works, death and life is inseparable. Primarily, Kim hun creates natural death, which is caused by its own life. In this sense, especially the novel of Songs of the Sword contributes to de/mystifying General, Lee Soon Sin`s heroic death and its beliefs, long widely accepted in Korean history. His works successfully achieves the speciality and universality in terms of literary aesthetics.

공자의 생사관을 통해 본 지천명(知天命)의 죽음교육 의의: 『논어(論語)』를 중심으로

이진영 ( Jin Young Lee ),강선보 ( Sun Bo Kang ) 안암교육학회 2015 한국교육학연구 Vol.21 No.2

This paper is to study Chicheonmyeong(知天命, knowing of heaven and life & destiny)``s Significance on Death Education in Confucius``s view of life and death. In the modern Korean society, searching for meaning of death and dying is fundamentally becoming a challenging task. The debate for the death with dignity makes modern Korean society more confused. So there must be needed philosophical base for the proper counterplan and effort. As Confucianism has been influencing on traditional values and moral act as a standard in Korean, this is very meaningful desirable discussion to find a way. The concept of Cheon(天, heaven) and Myeong(命, life & destiny) is showing well Confucius``s understanding for life and Death. Confucius has changed characteristics of Cheon(天) & Myeong (命) from fatalism(自然的 運命論) to moral mission(道德的 使命論). Confucius has assumed Kuncha(君子), existence of possibility, should seek to moral perfection by ``Hohak(好學, enjoying by studying) and made him to be conscious of morality of death in his life. Therefore Confucius has implanted insight for life and death in the system which Kuncha(君子, noble man)``s moral values was formed. And Kuncha(君子) has arrived to the stage of Chicheonmyeong(知天命) which natural fatalism and moral mission are completely united. Chicheonmyeong(知天命) is suggesting the possibilities of modern Death Education. First this is showing important mental attitude, starting from ``learning(學)``, for positive reconstruction in life. Secondly Confucius is presenting us moral human type, called Kuncha(君子) who lives an independent way of life and is realistically able to reach to the stage of Chicheonmyeong(知天 命). Third Confucius is proposing it``s contents and method for morality as a result of union of natural fatalism & moral mission. It means In(仁, love & benevolence) that Kuncha(君子) as a relational being should practice in daily life. The concept of Chichunmyeong(知天命) has been made a significant implication on an Oriental. Thus it will be widen and deepen a discourse of Confucius Death Education. As a conclusion, it is needed to pursue the morality in life and death and accordingly Chichunmyeong (知天命) can work as a concrete Confucian concept for understanding of modern life.

『장자』의 죽음관에 대한 고찰

조치영(Cho Chi Young) 대한철학회 2016 哲學硏究 Vol.139 No.-

오늘날 많은 현대인들이 힘들게 살아가는 것은 본질적인 문제를 외면하고 물질주의에 너무 깊이 빠져 있기 때문이다. 부귀영화만 쫓을 것이 아니라 삶의 본질을 밝혀낼 수 있는 죽음을 공부함으로써 삶의 진정한 의미를 찾아내야 한다. 장자는 죽음을 초탈한 사람이다. 장자의 죽음관은 아름답다. 이 논문은 『장자』의 죽음관을 통해서 오늘날 현대인들이 어떻게 살아가는지 반추해 보고, 그것을 바탕으로 올바른 생사관을 정립하고자 하는 목적으로 쓰여 졌다. 그리고 그의 죽음관이 오늘날 우리들에게 무엇을 시사(示唆)하고 있는지 함께 살펴보려고 한다. 죽음만큼 좋은 공부는 없다. 살아가는 데 있어서 죽음 이상의 큰 스승은 없다. 죽음을 생각하면 어떻게 살아야 할지 해답을 찾을 수 있다. 그래서 죽음 공부는 삶의 공부이다. 우리는 죽음을 통해서 삶의 의미와 가치를 발견할 수 있다. 보통 죽음에 대한 문제는 기성종교를 통해서만 해답을 얻을 수 있다고 생각을 하기 쉽다. 하지만 장자의 죽음관을 보면 종교에 의존하지 않고도 얼마든지 죽음의 문제를 해결할 수 있다는 것을 알 수 있다. 장자는 죽음을 긍정적으로 생각하게 만들고 죽음에 대한 두려움도 경감시켜 주는 역할을 하였다. 그는 자연의 변화에 순응하면서 사는 것이 가장 잘 사는 길이요, 그렇게 살면 죽음도 편안하게 맞이할 수 있다는 것을 우리에게 가르쳐 주었다. Today manny contemporaries struggle to live because they disregard essential matters and indulge in materialism. They should not pursue wealth and prosperity and ought to find true meaning of life by studying death where one can reveal the essence of life.Zhuang Zi transcended death. His view of death is magnificent. This dissertation has ruminated on how contemporaries live and established righteous view of life and death on the basis of that. In addition, this study has researched what implications his view of death suggests to us today.There is no study as good as death. There is no great teacher as good as death in life. Studying death is studying a life. We can find life meaning and value through death.The matter of death is prone to be thought that a solution can be got only though existing religions. However, when it comes to Zhuang Zi’s death, the matter of death can be resolved, not relying on religions. Zhuang Zi has played a role of our taking death in a positive way and relieving the fear of death. He has taught us that it is well off to adapt to the change of nature, leading to meeting our death in comfort.