Introduction: Death is the ultimate fate of human beings. In the context of Chinese culture, death is considered an "ominous" topic. Life and death education is a discipline that focuses on meaningful appreciation of quality life experiences and a deep understanding of death-related issues. It helps individuals cope with pathology, negative conditions, and life experiences. The spiritual cultivation and enlightenment derived from life and death education may help us to study the topic of death. At the same time, organ donation is a life gift for patients with organ failure. Some studies show that organ donation has created a positive attitude towards death to a certain extent, enhanced the sense of value and dignity of terminally ill patients, constituted reverse care for their families and society, and respected patients' medical autonomy. This study analyzes the feasibility of including organ donation in life and death education in China, the obstacles faced in practice, and key solutions through collecting and studying relevant clinical guidelines and literature reviews, learning relevant practical experiences, and summarizing the actions we have taken, aiming to provide evidence for the practice of related models.
Method: In the past 4 years, we have collaborated with the China Association for the Study and Education of Life and Death to incorporate organ donation into life and death education through activities such as organizing seminars and interdisciplinary academic conferences, and publishing journals.
Results: Many Chinese allusions have laid an ethical foundation for organ donation and transplantation, reform of death concepts, and organ allocation. In the context of traditional Chinese culture of benevolence and contemporary life education, organ donation has always adhered to the concept of "people-oriented, life first", which is an effective way to establish new social death views, body views, and life views. Combining traditional Chinese culture with organ donation and incorporating it into life and death education can help people accept and recognize organ donation, and further update their cognition and concepts.
Conclusion: Including organ donation in life and death education is feasible, reasonable, and valuable. While inheriting traditional culture, we are also reflecting on updates. At the same time, we can gradually establish a series of mechanisms for academic exchanges, mutual promotion, and training, as well as practical synergies between life and death education and organ donation, starting from and with the common goal of improving humanistic care and the quality of medical services for terminally ill patients and their families. This will enhance mutual trust and synergy between the two fields, and through practical actions, enhance the quality of patient services, and promote the specialization and standardization of synergy between the two fields.