• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1999.11a
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• pp.423-426
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• 1999

본 연구에서는 EEG반응을 통하여 향이 인간에 미치는 영향을 평가하였다. 평균나이 23.9세의 남녀 피험자 각각 10명을 대상으로 전두엽(Fz)과 두정엽(Cz)에서 EEG를 기록하였다. 대역별 relative power spectrum 값을 구하여 $\alpha$대역에 대한 $\beta$대역의 비($\beta$/$\alpha$)를 통하여 전체 또는 남녀의 성별에 대한 향의 쾌도를 구분하였다. 실험에 사용된 향은 Rose oil bulgrian, Lemon oil misitano, Jasmine abs., Lavender oil france(KIMEX.co.ltd) 등 4가지의 천연오일을 사용하였다. 전체 피험자에 대하여 쾌도는 레몬-라벤다-자스민-장미 순으로 평가되었고 라벤다와 레몬 사이에 0.5%의 유의차가 있었다. 이는 주관적 평가와 상관성을 보였다. 남녀 성별 구분에 있어서는 가장 쾌하다고 생각되는 향이 남자는 라벤다, 여자는 레몬으로 평가되었고, 가장 불쾌한 향은 남녀 모두 장미로 나타났다. 이에 대한 통계학적 의미는 결과에 나타내었다.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1999.11a
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• pp.417-422
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• 1999

지금까지 향의 이미지에 따른 감성 평가에 관한 연구, 특히 성별에 따른 차이에 관한 연구는 거의 없었다. 본 연구는 향의 이미지에 따른 성별 감성 차이를 분석하기 위하여 네 가지 향 (Jasmin abs, Rose oil bulgalian, Lavender oil france, Lemon oil misitano)을 제시하고 그에 따른 주관적 평가를 분석하였다. 후각 실험 및 주관적 평가는 20-26세의 남자10명, 여자10명으로 구성된 피험자를 대상으로 이루어졌고, 주관적 평가는 향의 세부적인 이미지를 나타내는 후각 감성 형용사를 이용하여, 양극의 7점 척도 25문항, 단극의 5점 척도 40문항, 그리고 각 향의 전반적인 선호도를 묻는 양극의 7점 척도 2문항으로 구성하였다. 본 연구 결과에 의하면 남성과 여성 모두 Lemon향을 가장 쾌한 감성의 향으로, Rose향을 가장 자극적인 향으로 생각하는 것과 같은 심리척도의 보편적인 정서인 쾌/불쾌, 자극/진정의 감성에 있어서 성별에 따른 차이를 별로 보이지 않았다. 그러나, 여성에 비해 남성이 Rose향을 정열적이고 화려한 향으로 느낀다거나, Jasmin 향에 대하여 남성은 여성적인 향으로 생각하는 반면, 여성은 Jasmin 향을 남성적인 향으로 평가하는 등 각 향에 대한 세부적인 이미지에는 여성과 남성이 뚜렷한 차이를 보이고 있었다.

• Proceedings of the Korean Society for Emotion and Sensibility Conference
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• 1999.11a
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• pp.407-412
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• 1999

본 연구에서는 향이 자율신경계에 미치는 영향을 알아보고자 100%의 Rose oil bulgarian, Lemon oil misitano, Jasmin abs., Lavender oil france (KIMEX co. Ltd)의 네가지 향을 사용하여 심전도, 피부온도, 피부저항의 생리신호를 측정하였고, 생리신호의 측정과 함께 주관적 설문지의 평가를 통해 생리신호와의 상관성을 살펴보았다. 주관적 평가 중 양극 척도의 긴장/이완에 해당되는 문항의 분석결과 장미>자스민>레몬>라벤더 순으로 피험자들에 의해 장미가 가장 긴장된다는 결과를 나타냈다. 향의 선호도 조사에서는 장미향이 가장 진한 향으로 레몬 향이 가장 좋은 향으로 분석결과가 나왔다. 생리신호 중 평균 R-R 간격의 측정 결과는 장미향에서 가장 긴장도가 높게 나타났으며 이에 따른 주관적 평가 결과 역시 장미향이 긴장도가 높게 나와 생리신호와 주관적 평가의 결과가 상관성을 가지고 있음을 알 수 있었고, 피부온도 결과에서는 평균 R-R 간격에서 긴장도가 가장 높은 장미가 피부온도가 가장 높게 나왔다. 피부저항은 레몬 향이 가장 긴장된 것으로 나온 반면 라벤더가 가장 이완으로 나타났으며 라벤더의 경우 주관적 평가와의 상관성을 가짐을 알 수 있었다. 이와 같이 향이 자율신경계에 미치는 영향을 알아보고자 주관적 평가와 생리신호를 동시에 측정하였는데 그 결과 주관적 평가와 생리신호의 상관성을 통해 향이 자율신경계에 어떤 영향을 미치는가를 알 수가 있었다.

• Science of Emotion and Sensibility
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• v.2 no.2
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• pp.1-10
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• 1999

본 연구의 목적은 중추신경계 반응과 자율신경계 반응을 이용하여 향이 인간에 미치는 영향을 평가하고자 하는 것이다. 본 연구는 20-26세의 남자 10명, 여자 10명으로 구성된 피험자를 대상으로 이루어졌고, 100% Rose oil bulgrian, Lemon oil misitano, Jasmine abs., Lavender oil france (KIMEX.co.ltd) 등 4가지의 향을 사용하여 실험을 수행하였다. 전두엽 (Fz)과 두정엽 (Cz)에서 EEG를 기록하여 대역별 relative power spectrum 값을 구하고 $\alpha$대역에 대한 $\beta$대역의 비($\beta$/$\alpha$)를 통하여 향에 대한 감성 평가를 시도하였다. 또한 자율신경계 반응은 심전도, 피부온도, 피부저항의 생리신호를 측정하였다. 주관적 평가는 향의 세부적인 이미지를 나타내는 후각 감성 형용사를 이용하여, 양극의 7점 척도 25문항, 단극의 5점 척도 40문항, 그리고 각 향의 전반적인 선호도를 묻는 양극의 7점 척도 2문항으로 구성하여 자극제시 전, 후에 각각 실시하였다. 전체적으로 피험자들은 Lemon을 가장 쾌하고 연하다는 평가를, Rose를 가장 불쾌하며 진하다고 평가하였다. $\beta$/$\alpha$의 비는 쾌하고 연할수록 감소하였고 불쾌하고 진할수록 증가하였다. 또한 심박 변화율과 피부온도는 쾌하고 연할수록 감소하였고, 불쾌할수록 반대 결과를 나타내었다. 결론적으로 쾌하고 연한 향과 불쾌하고 진한 향 사이에 $\beta$/$\alpha$의 비와 자율 신경계 반응의 차이를 관찰할 수 있었다.

• Korean Journal of Heritage: History & Science
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• v.56 no.2
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• pp.62-78
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• 2023

The act of burning incense originated from Buddhist rituals and customs, and gradually formed its own culture. In the Goryeo Dynasty, in addition to religious and national rituals, incense came to be enjoyed more generally and widely. In particular, Goryeo literati enjoyed the elegant lifestyle of staying home and burning incense. This was part of a regional culture shared across East Asia. Such incense burning applied the same methods as were used during the same period in China. In collections of writings from the Goryeo Dynasty, it can be seen that incense methods such as gyeok-hwa-hoon-hyang (隔火熏香) and jeon-hyang (篆香) were used. A particular method of incense influenced the size and shape of the incense burner utilized. Small incense burners suitable for simple everyday incense were used, such as the hyangwan (香垸), a cup (wine glass)-shaped burner. White porcelain incense burners from Song were discovered in Gaegyeong, and celadon incense burners from Goryeo were made in the same shape. This phenomenon shows that there was great demand for ceramic incense burners in Goryeo in the 12th and 13th centuries. During this period, incense burners that imitated metalware were produced, and some applied the techniques and patterns of Goryeo celadon. The Goryeo Dynasty-era incense burner was basically a necessity for use in various rituals, but gradually came to be widely used also by individuals.

• Korean Journal of Food Science and Technology
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• v.10 no.4
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• pp.404-408
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• 1978

This experiment was carried out to study the characteristics and composition of the oil extracted from elder berry seeds. The results obtained were summarized as follows. 1. The elder berry fruits are composed of $1.56%{\sim}2.50%$ crude lipid, $2.50{\sim}6.10%$ crude protein, $0.7{\sim}1.3%$ crude ash, 0.73% pectin and the fresh whole fruits bore $6{\sim}7%$ of its seeds on weight basis. 2. The hot pressed oil had similar flavor and taste to sesame oil, and cold, pressed one, to olive oil. Its iodine value ranged $95{\sim}110$, and its oil extraction rate from seed $26.18{\sim}26.55%$. 3. The elder berry seed oil contained a high level of essential fatty acids, and the oil seed cakes, $12.65{\sim}18.65%$ of crude protein. These may be utilized as concentrated fodder for livestock.

• Korean Journal of Heritage: History & Science
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• v.54 no.1
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• pp.70-99
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• 2021

Yeong-am's 'Jeongwon (貞元)' stone monument, designated as the Jeollanam-do Cultural Heritage, is considered to be the oldest of the epigraphs in Jeollanam-do. Immediately after the discovery, the possibility of it being a Maehyangbi of Memorial Inscriptions was mentioned and attracted attention. However, there is an absolute age of the 'Jeongwon (貞元) of 2 years' (786), so despite it is a relatively early epigraph (金石文), there are not many papers on the theme related to this stone monument. I believe that this stone monument is a Maehyangbi (埋香碑). While reviewing and comparing the results of the existing research, I decoded the text from the 42nd character of the 4th line. As a result of the review, that was conducted, it was confirmed that this stone monument is truly a Maehyangbi (埋香碑). In particular, it was recorded in the literature of the late Joseon Dongguk-myungsanggi (東國名山記) that the letters of the Maehyangbi (埋香碑) are not recognizable. However, it is clearly stated that this stone monument is a Maehyangbi (埋香碑). Although there is no common expression for 'bury (埋)' or 'incense burial (埋香)' in the traditional Maehyangbi (埋香碑), which were popular in the late Goryeo and early Joseon Periods, it can be seen that it is a Maehyangbi (埋香碑) from the words "hide (呑藏)" and "10 bundles of fragrant incense (合香十束)" that are engraved on the stone monument with the name 'Jeongwon.' In other words, it is thought that it meant 'hide (呑藏)' instead of 'bury (埋)'. Circumstantial evidence for the monument of Jingamseonsa (眞鑑禪師), built in 888, contains the an epigraph from the Unified Silla Era. There is a phrase on it that says 'Plant incense on the shore (海岸植香)' on the monument of Jingamseonsa (眞鑑禪師), and it conveys its meaning without using the character 'bury (埋)'. As a result of the absence of the character 'bury (埋)' on the stone monument with the name 'Jeongwon', it is not considered as a Maehyangbi (埋香碑). However, there is evidence that the stone monument with the name 'Jeongwon (貞元)' is in fact a Maehyangbi (埋香碑) and it is also in the Geumpyoseok (禁標石; Forbidden Stone) around Gukjangsaeng (國長生) and at the entrance of Dogapsa Temple (道甲寺). The letters written on the gold sign suggest the possibility that the charcoal used to burn incense (香炭) at the royal tombs of King Jeongjo (正祖) was produced around at Dogapsa Temple (道甲寺) in Wolchulsan (月出山). Since the charcoal used to burn incense (香炭) is naturally related to incense (香), it has been shown that the area around Wolchulsan, where Dogapsa Temple is located, has a long history related to incense (香). The letters visible on the stone monument, the record of Dongguk-myungsanggi (東國名山記) in the late Joseon Dynasty, and the letters on the Geompyoseok (禁標石; Forbidden Stone), all show that the stone monument with the name 'Jeongwon (貞元)' is a Maehyangbi (埋香碑). Considering the fact that the earliest Maehyangbi (埋香碑) in existence is the Maehyangbi (埋香碑) in Yeongam (靈巖) Ippam-ri (笠巖里), which has two dates from 1371 at the end of Goryeo and 1410 at the beginning of Joseon, the stone monument with the name 'Jeongwon' which was set up in 786, would be the oldest Maehyangbi (埋香碑) that we know of. In addition, there is a historical significance in that the Maehyangbi (埋香碑) is proven in the record of Dongguk-myungsanggi (東國名山記), a document from the late Joseon period.

• Journal of Evidence-Based Herbal Medicine
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• v.2 no.2
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• pp.25-31
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• 2009

Bitter melon Tea for this research and making tea is a sensual quality research on the Characteristics. Presented based on sensory evaluation. It's not about tea culture in quantitative and systematic quantitative description of the phrase was established. The progress of the research industry, Kyungwoon University 20 of students and faculty members representing, eight of specialist personnel, total 28 people in a group was formed. Bitter melon to highlight the health and functional matter. Aspects as the development of easy-to-drink tea, processing of tea and a variant of the changes made throughout the taste and flavor. Through the study of the drinking bitter melon tea is the optimum temperature of 70-72 ${^{\circ}C}$ and not match concentration of standard evaluation and the concentration of drinking volume, to drink soften the opinion has been established. The bitter melon tea through the systematic study of the phrase describes the temperature and the concentration was established.

• The Journal of the Korea Contents Association
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• v.9 no.9
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• pp.191-198
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• 2009

Advancement of technique in the $21^{st}$ century has enabled us to combine designs through diversification of materials and academic liaison, which has brought about alteration of variety of desires in our lives. Consequently, visual concern along with harmony of functional roles allows development of design that matches one's own Individuality, in which case is becoming the subject of interest. Currently, designs are being developed using various materials. This trend respects personal sensitivity and taste and thus becoming diversified. As a result of elevated standard of living, health and individuality are becoming highly concerned and accordingly, fragrance is being developed in various forms to match personal taste and character, such as one's own memory and sensitivity. Hence, I am to propose a conjugation plan about men's adornments that deviates from women's secondary design and expresses only men's character and sensitivity. First, I will engraft porosity metal with adornments and use materials that has aroma and direction of way of wearing it. Then, I will engraft visual design with the olfactory sensation to apply to ornaments, using mechanical traits and materials with aesthetic elements, which will meet the customers' sensuous demand

• (The)Study of the Eastern Classic
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• no.67
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• pp.379-418
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• 2017

Weoldae -which we can find inside Joseon palaces- is usually erected in front of important structures including the Main Hall(Jeongjeon, 正殿). There is no clear definition of its nature that we can find in official law codes or dynastic ritual manuals, and such records do not specify what kind of rules should be observed in creating them either. In illustrations of palaces such as and , Weoldae can be seen at structures such as the Main "Jeongjeon" Hall(正殿), Royal office(Pyeonjeon, 便殿), Royal Quarters(Jeongchim, 正寢), Queen's bedroom(Chimjeon, 寢殿), Quarters of the Crown Prince(Dong'gung, 東宮), and other structures. All these structures equipped with a Weoldae were related to special figures inside the royal family such as the king, the queen, the crown prince, and the crown-prince' son. These figures were literally above the law, and as such their treatment could not be defined by law. And these spaces were where they worked or rested while they lived, and where their posthumous tablets(Shinju, 神主) or portraits(Eojin, 御眞) were enshrined after they died. (When such spaces were used for latter purposes, they were designated either as 'Honjeon[魂殿, chamber of the tablet]' or 'Jinjeon[眞殿, hall of portrait']). Joseon was a Confucian dynasty with a strict social stratification system, and the palace structures reflected such atmosphere as well. We can see that structures described with Weoldae in and were structures which were more important than others that did not have a Weoldae. Among structures with Weoldae, the place which hosted most of the dynastic rituals was the Main Hall. In this Main Hall, the King swore an oath himself, passed the incense(香) himself during memorial services, and observed honoring ceremonies[Manbae-rye(望拜禮)] at the "Hwangdan"(皇壇) altar which was built to commemorate the three Ming Emperors. The so-called "Two Palaces[兩闕]" of Joseon shared a unique relationship in terms of their own Weoldae units and the rituals that were held there. In the early half of the Joseon dynasty period, Gyeongbok-gung(景福宮) and Dong'gweol(東闕) constituted the "Two palaces," but after the war with the Japanese in the 1590s during which the Gyeongbok-gung palace was incinerated, Dong'gweol and Seogweol(西闕) came to newly form the "Two palaces" instead. Meanwhile, Changdeok-gung(昌德宮) became the main palace[法宮], replacing the previous one which had been Gyeongbok-gung. In general, when a king moved to another palace, the ancestral tablets in the Honjeon chamber or the portrait in the Jinjeon hall would accompany him as well. Their presence would be established within the new palace. But king Yeongjo was an exception from that practice. Even after he moved to the Gyeong'hi-gung(慶熙宮) palace, he continued to pay visit to the Jinjeon Hall at Changdeok-gung. While he was positioned inside Gyeong'hi-gung, he did not manage the palace with Gyeonghi-gung as its sole center. He tried to manage other palaces like Changdeok-gung and Chang'gyeong-gung(昌慶宮) as well, and as organically as possible.