• 동아시아식생활학회지
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• 제12권5호
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• pp.343-351
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• 2002

This survey was conducted to investigate the dietary behavior and health status of Buddhist nuns. In this study, 100 Buddhist nuns in Seoul were selected. The dietary survey was focused on the diet in winter. The age distribution was as follows; 24% of the subjects were in their 20s, 45% in their 30s, 23% in their 40s, and 8% in their 50's and over, respectively. The percentage of the subjects living in temples close to the downtown area was 77% and the rest resided in areas remote to the downtown area. Over fifty percent of the subjects were satisfied with their diet at temple. And 59% of the subjects were eating a snack more than once a day. The snacks included fruits (60%), raditional tea (20%), coffee (9%), bread and cookies (4%), md rice cakes (3%), etc. Among food groups, the intake of green-vegetables and fruits were the highest and intake of milk and bean products were low which may cause calcium and protein deficiency. Most of the subjects believed that their health conditions were average or above average. About 50% of subjects didn't exercise at all. The frequencies of gastro-intestinal diseases and anemia were extremely high. About 50% of subjects took some form of medicine. To improve their health and nutritional status, it is required that they practice a good dietary behavior, maintain a balanced diet, and exercise regularly.

• Asian Pacific Journal of Cancer Prevention
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• 제15권22호
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• pp.9979-9983
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• 2014

Background: The population of Songkhla, a province in Southern Thailand, can be divided into a predominantly Muslim subpopulation (PMSP, approximately 70% Muslim) and a predominantly Buddhist subpopulation (PBSP, around 14% Muslim). Objectives: This study was conducted to 1) describe the incidence of various cancers in both PMSP and PBSP, and 2) compare the incidence of various cancers between the two subpopulations. Materials and Methods: Cancer cases diagnosed between 1990 and 2010 were drawn from the database of Songkhla Cancer Registry. Population denominators were estimated from the 3 population censuses surveyed by the National Statistical Office of Thailand in 1990, 2000, and 2010. Results: The age-standardized incidence rates (ASR) of the 5 commonest male cancers among both subpopulations were calculated. In females, a lower incidence of cancers of the cervix and breast in PMSP compared to PBSP, with odds ratios of 0.54 (95% CI: 0.45-0.64) and 0.51 (95% CI: 0.43-0.60) respectively, was observed. In males, the incidence of cancers of the lung, liver, colon-rectum, and some other cancers were significantly different between the two populations in the past, but only prostate cancer showed a lower incidence among males in PMSP in recent years. Independent of sex and year of diagnosis, the incidence of lung, liver, NHL, and colorectal cancers was lower in MPSP compared to BPSP, with odds ratios of 0.75 (95% CI: 0.65-0.85), 0.74 (95% CI: 0.62-0.88), 0.74 (95% CI: 0.60-0.91), and 0.67 (95% CI: 0.56-0.78) respectively. Conclusions: The differences in incidence of some cancers and religionrelated culture between the two subpopulations need 2 sets of cancer-control plans and goals to fit the unique population context in deep Southern Thailand. This plan can be used in the 3 southernmost provinces of Thailand where the percentage of Muslims is over 85%.

• 동의신경정신과학회지
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• 제24권1호
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• pp.109-122
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• 2013

Objectives : To research the needed Buddhistic ethical beliefs and psychotherapy from representative medical records of oriental medicine. Methods : The baseline data this research used is Myeong-Ui-Lyu-An, Sok-Myeong-Ui-Lyu-An, Ui-Bu-Jeol-Lok and from the variety of medical records; we extracted 22 medical records that refer to Buddhist thoughts. The sequence of medical records is determined by analyzing the contents of all medical records and grouping them by their categories. Results : The representative ethical mind that a doctor needs is the 'mercy thought' from Buddhism. This way, the doctor has 'pity' on patients and expects no reward for what he had done. 'Spells and religious beliefs developed into medical treatment procedures by Buddhism and oriental medicine psychotherapy. Using the belief that everything is made of the mind, which is the point of the 'Hwa-Eum' theory and the realization that the psychotic factors have a big role in the occurrence and progress of sicknesses, we emphasized supportive psychotherapy or more specifically, the suggestive therapy. 'Anguish' is an important point in the occurrence and progress of illnesses. To solve this, we used 'Zen family's 'Zen self-discipline' and ascetic life from Buddhism. According to Buddhism, a human's metal conflict and love or malingering from obsession is the cause of all mind illnesses. To heal these, a doctor must have an insight of the patient's mind more than the symptoms. Conclusions : Buddhistic thoughts suggested clearly the mentality necessary for oriental medical psychotherapist and medical ethics for a doctor.

• 헤리티지:역사와 과학
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• 제53권4호
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• pp.150-169
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• 2020

경주 남산의 불적에 대한 본격적 조사는 일제강점기 일본인 학자에 의해 시작되었다. 그래서 일제강점기 경주 남산 불적조사에 대한 연구는 오늘날 경주 남산 불적을 심도 있게 고찰하는데 빼놓을 수 없는 선행 과제라고 할 수 있다. 경주 남산의 불적조사는 1920년대부터 본격적으로 시작되어 한일병합을 전후한 초기 조사는 예비 조사 정도로 간주되어 그다지 주목을 받지 못했다. 그러나 그것은 기초 조사로 후속 조사의 발판이 되었고, 1910년대에 남산이 불적의 보고로 널리 알려지게 된 계기가 되었다는 점에서 큰 의미를 지닌다. 특히 1915년 경주에서 반출되어 경성 경복궁에서 개최된 시정 5년 기념 조선물산공진회에 출품된 삼릉계 약사여래좌상은 관람객의 눈길을 가장 끄는 미술관 중앙홀에 전시되어 세간에 불적으로서의 경주 남산을 알리는 데 큰 역할을 했다. 이 약사여래좌상은 남산 불상 중에서 가장 원상태를 잘 유지하고 있고 아름다웠기 때문에 공진회에 출품된 것으로 일반적으로 생각되어 왔다. 그러나 그 반출은 한일병합을 전후하여 구상된 석굴암 경성 이전계획과 깊은 관계를 맺으면서 진행되었다. 석굴암 경성 이전계획은 데라우치 마사타케가 중심이 되어 구상된 식민 이데올로기인 '일선동조론'과 '조선정체성론'을 바탕으로 조선왕조의 상징인 경복궁을 해체하고 그 한복판에 과거의 영광을 상징하는 석굴암을 안치시킴으로써 일본 제국에 의한 새로운 시대가 열린 것을 시각적으로 선언하려는 기획이었다. 그러나 그 구상이 무산되자 석굴암 본존불 대신에 경성으로 반출된 것이 다름 아닌 삼릉계 약사여래좌상이었다. 약사여래좌상에 대한 본격적인 조사는 1911년 세키노 다다시가 실시했으나 그 위치를 세키노에게 알린 것은 모로가 히데오나 고다이라 료조와 같은 경주 거주 일본인이었을 가능성이 크다. 그들 현지인은 총독부로부터 요청을 받아 공진회에 출품할 만한 불상을 찾고 있었을 것으로 보인다. 약사여래좌상은 총독부와 세키노 다다시, 그리고 경주 거주 일본인들 사이의 긴밀한 연계 속에서 경성으로 반출되었다고 할 수 있다. 그것은 경주 남산의 불적이 그 신비의 베일을 벗기는 과정이기도 했다. 요컨대 초기 남산 불적조사는 기초 조사로 중요한 의미를 지니고 있으나 석굴암 경성 이전계획과 1915년 공진회의 성공적 개최라는 데라우치 총독의 제국주의적 야망과 깊은 관계 속에서 진행되어 순수한 학문적 목적으로 이루어졌다고 하기 어렵다. 한편 석굴암 경성 이전계획이 좌절되고 경성으로 반출될 가능성이 컸던 미륵곡 석조여래좌상이 현지에서 보존될 수 있었던 것에는 경주 조선인의 저항이 적지 않은 영향을 미친 것으로 보인다. 본고에서는 자세히 논할 수 없었으나 그들을 단순한 방관자가 아니라 역사를 움직이는 주체로 부각시킬 연구가 요구된다.

• Journal of Preventive Medicine and Public Health
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• 제46권sup1호
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• pp.43-49
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• 2013

Multicultural scholarship in sport and exercise psychology should help us understand and apply cultural competencies for all to be physically active. In the present study, two Asian countries, Japan and Singapore, were chosen. The participation rate for physical activities among adolescent girls tends to be lower than that of boys in both countries. Thus, the purpose of the project was to gain knowledge and understanding about sociocultural factors that may explain adolescent girls' perceptions and behaviors toward sport, physical activity, and physical education (PE). A qualitative approach using semi-structured interviews with focus groups was used to understand meanings of physical activity among Buddhist Japanese, and Hindu Indians and Christian Chinese from Singapore. Each focus group consisted of four or five girls and female researchers. Based on the analysis, we created four themes which were "cultural identities", "Asian girls and sport/physical activities", "PE experiences", "motivation for future involvement". The Buddhist Japanese, Hindu Indian, and Christian Chinese participants each reported unique physical activity experiences, and all the participants were aware of how Asian culture may affect being physically active. Experiences of PE classes were similar but perceptions of their PE attire were different for Christian Chinese and Hindu Indian adolescent girls. Based on the results, the importance of nurturing cultural competencies and ways to encourage girls to be physically active throughout life were discussed.

• 사상체질의학회지
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• 제26권2호
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• pp.133-145
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• 2014

Objectives In this study, we tried to examine that Sasang Constitutional differences affect the direction of the treatment of anger by comparing the effect of mindfulness meditation for anger scale in accordance with the difference of the constitution. Methods We analysed 105 college student's Constitution by Questionnaire for the Sasang Constitution Classification II and the effect of mindfulness meditation for anger by State-Trait Anger Expression Inventory Korean version(STAXI-K), Korean Version of the Behavioral Anger Response Questionnaire(K-BARQ). Volunteers who participated in this study were 105 people, except for person that did not properly entered the anger scale and Questionnaire for the Sasang Constitution Classification II, the subjects of analysis for State-Trait Anger Expression Inventory Scale were 45 and for the Behavioral Anger Scale were 49. Results & Conclusions The result of the effects of mindfulness meditation according to Sasang Constitution was as follows. The tendency to try to disperse and avoid the anger was increased through meditation for all subjects. The diffusion of male subjects and the avoidance of female subjects was increased. The effect of meditation on anger did not differ according to Sasang Constitution, constitutional differences did not affect the effects of meditation. The tendency of avoidance of anger was increased in Soyangin, Anger-out was decreased and the tendency of avoidance and diffusion of anger were decreased in Taeeumin through meditation.

• 대한한의학원전학회지
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• 제26권3호
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• pp.19-32
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• 2013

Objective : Chu Cheng(褚澄) was known as the author of Zayaofang(雜藥方) and Chushiyishu(褚氏遺書). His mentions in the medicine have been sufficiently told in his posterity. However, there have been no studies on Chu Cheng and his work like Chushiyishu in Korea. Here, I seek to investigate Chu Cheng and his ideas in the medicine. Method : I investigate Chushiyishu, known as written by Chu Cheng and his scattered portions. Result & Conclusion : His nom de plume(字) is Yandao(彦道). It was supposed that he was born before the year of 420, the era of Dong Jin(東晉) and died in 483. He wrote Zayaofang and Chushiyishu. However, the former was lost. The latter consists of 10 pieces of medical theories. The contents carved on the stone plate was discovered for the first time before 934 at a place presumed as his grave. Then, it was stored as the inner and outer coffins in the tomb of Xiao Guang(蕭廣) in 935 and written on the paper by Buddhist monk Shi Yikan(釋義堪) in 1127. Then, Liu Jixian(劉繼先) carved on the wood for publication and finally, the work was released in 1201. But, it deeply looks that the book was written by other follower. Chu Cheng was a doctor excellent in the inspection and pulse method and his medical ideas prioritized Huo(火) in Mingmen(命門) and Spleen(脾). He expressed his opinions on the four phases of life, sexes and birth defects through Yangjing(陽精) and Yinxue(陰血). In addition, he explained the human pathology through Qixue(氣血). Unsmooth flow of Qi causes diseases by congestion. The entity circulating Yinxue is Yang and protested using urine to treat the hemoptysis(咳血) instead of medicine with cold features. It was frequently mentioned by his predecessors with the fact that Chu Cheng used different medications on housewives from widows and Buddhist nun monks. In addition, Chu Cheng proposed various opinions on cure, diagnosis, treatment, drug usage, pulse positions and hermaphrodites(半陰陽).

• The Korean Journal of Physiology
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• 제16권2호
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• pp.187-193
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• 1982

장기간(長期的)인 채식섭취(菜食攝取)가 인체(人體)의 수분(水分) 및 전해질대사(電解質代謝)에 미치는 영향(影響)을 알아보기 위하여 젊은 여승(女僧) 45명(名)($20{\sim}30$세(歲))과 대조군(對照群)으로는 기숙사생활(寄宿舍生活)하는 여대생(女大生) 28명(名)($20{\sim}22$세(歲))을 연구대상(硏究對象)으로 하였다. 열량섭취(熱量攝取)는 여승(女僧)들이 하루에 1947 kcal였고 여대생(女大生)은 1815 kcal였다. 열량구성(熱量構成) 비율(比率)은 여승(女僧)들이 탄수화물(炭水化物) : 단백질(雲白質) : 지방(脂肪)=85 : 11 : 5였고 학생(學生)은 70 : 15 : 15였으며 이는 여승(女憎)들의 탄수화물(炭水化物) 편중(偏重) 및 지방섭취(脂肪攝取) 부족(不足)을 보여준다. 신체계측(身體計測) 결과(結果) 여승(女僧)들이 여대생(女大生)보다 신장(身長)은 낮은 반면(反面), 체중(體重) 및 지방층(脂肪層)두께는 높았다. 1일(日) 뇨량(尿量)은 여승(女僧)들이 $1,697{\pm}68\;ml/day$로서 여대생(女大生)의 $1505{\pm}67\;ml/day$보다 유의(有意)하게 높았으며(P<0.05), 요삼투질농도는 여승(女憎)이 $617{\pm}18\;mOsm/kg\;H_2O$로 학생(學生)의 $688{\pm}36\;mOsm/kg\;H_2O$보다 유의(有意)하게 (P<0.05) 낮았다. 그러나 두 실험군(寶驗群)사이에 뇨중(尿中) $Na^+$이나 $K^+$의 배설율(排泄率)에는 차이(差異)가 없었으며 뇨중(尿中) 요소배설율(尿素排泄率)은 여승군(女僧群)이 $5.0{\pm}0.2\;g/day$로서 여대생(女大生)의 $6.4{\pm}0.5g/day$보다 유의(有意)하게 (P<0.01) 낮았다. 여승(女僧)들의 free water clearance는 $-1.82{\pm}0.08\;ml/day$로서 여대생(女大生)의 $-2.16{\pm}0.1\;4ml/day$보다 높았으나(P<0.05) osmolar clearance는 차이(差異)가 없었다. 혈청(血淸) creatinine농도(濃度)나 뇨중(尿中) creatinine배설율(排泄率)은 양군(兩群)사이에 차이(差異)가 없었고 신사구체(腎絲毬體) 여과률(濾過率)을 나타내는 creatinine clearance도 차이(差異)가 없었다. 1일(日) 요배설양(尿排泄量)은 요소배설양(尿素排泄量)(r=0.42), $Na^+$배설량(排池量)(r= 0.76)이 나 osmolar clearance (r=0.57)와 유의(有意)한 상관관계(相關關係)가 있었으나, free water clearance(r=0.06)와는 유의(有意)한 상관관계(相關關係)가 없었다. 이상(以上)의 결과(結果)에서 여승(女僧)은 여대생(女大生)보다 뇨농축능력(尿濃縮能力)이 낮았으며 이는 여승(女僧)들의 저단백섭취(低蛋白攝取)로 인(因)한 요소(尿素), 대사(代謝)와 관계(關係)있음을 시사(示唆)해 주고 있다.

• 박물관보존과학
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• 제31권
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• pp.1-20
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• 2024

국립중앙박물관이 소장하고 있는 부석사 괘불(浮石寺 掛佛, 1684년, K969)은 사찰의 야외 행사에 사용하기 위해 제작한 대형 불화이다. 하단에 석가모니불을 중심으로 비로자나불, 약사불, 아미타불의 부처가 그려져 있으며 현존하는 괘불 중에서 가장 복잡한 구성을 보여준다. 본 연구는 부석사 괘불에 대해 바탕직물의 특성과 괘불 제작방법을 조사하고 채색에 사용된 재료를 판별하기 위한 비파괴 조사 결과를 종합하여 채색기법의 특징을 연구한 것이다. 부석사 괘불은 좌·우로 11폭, 상·하단으로 각 1폭씩 연결되어 총 13폭이며 중심 부분의 9폭은 생초(生綃), 사면을 두르는 4폭은 주(紬)를 사용하여 그림의 바탕을 만들었다. 그림을 그리는 데 사용된 채색 재료는 엑스선형광분석 방법으로 조사하였고 적색, 황색, 녹색, 청색, 흰색의 무기안료이며 황색과 청색의 일부에서는 연백을 먼저 칠하고 그 위에 유기안료로 색상을 표현했음을 확인하였다. 또한 검은 선은 먹, 가사의 문양에는 금박이 사용되었다. 엑스선조사는 안료의 주성분과 안료층의 두께에 따라 밝고 어둡게 보이는 차이를 판독하는 것으로 안료의 색상에 따른 채색 위치와 기법을 확인할 수 있었다.

• 대한불안의학회지
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• 제18권1호
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• pp.10-16
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• 2022

Objective : The present study examined the effectiveness of the mindful self-compassion (MSC) program on anxiety, depression, self-compassion and emotion regulation. Methods : A total of 29 subjects (mean age 27.5±6.5 years, 15 males and 14 females) participated in a standardized 8-week MSC program. The control group consisted of age- and sex-matched twenty participants (mean age 26.0±2.9 years, 11 males and 9 females). All subjects completed self-report measurements at two weeks before and after the MSC program. Results : MSC training improved self-compassion as demonstrated by the significant group x time interaction effects on the total Self-Compassion Scale scores (F[1, 47]=8.324, p<0.01). Regarding the subscale scores, a significant improvement in self-kindness, isolation and mindfulness components of self-compassion was observed after MSC training. A significant group x time interaction was observed on the self-kindness subscale (F[1, 47]=4.664, p<0.05), with a significant main effect of time (F[1, 47]=23.723, p<0.001). The isolation subscale showed a significant group x time interaction (F[1, 47]=8.698, p<0.001). For the mindfulness subscale, there was a significant group x time interaction (F[1, 47]=6.611, p<0.05) and main effect of time (F[1, 47]=6.611, p<0.05). MSC training also improved the acceptance emotion regulation strategy, as demonstrated by the significant group x time interaction in the acceptance subscale scores of the Cognitive Emotion Regulation Questionnaire (F[1, 47]=6.845, p<0.05). Conclusion : MSC training showed efficacy in fostering self-compassion and improving emotion regulation. Thus, this program might be applicable to improve mental health.