• 인지과학
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• 제6권1호
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• pp.47-71
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• 1995

글자의 이중상으로 인한 심리적 혼란감을 '글자멀미'라 정의하였고,눈운동 및 글자 인식 과정이 교란될 때 글자 멀미가 발생한다는 가설을 검증하기 위하여 자극의 노출시간과 글자의 친숙도가 글자 멀미에 미치는 효과를 측정하였다.글자 멀미는 자극 노출 시간이 50ms,100ms,3000ms로 길어짐에 따라,덜 친숙한 외국 문자보다는 친숙한 한글에서 유의미한 단어보다는 무의미한 단어에서 큰것으로 나타났다.이러한 실험발견은 이중상을 제거하려는 눈 운동이 실효를 거두지 못함에 따라 글자 멀미가 발생한다는 것,친숙한 글자일수록 글자 인식 과정의 개입을 더 강화하며 그결과 이중상에 의한 교란 효과가 증폭된다는것,글자 형태는 친숙하지만 의미추출이 어렵게 되면 이중상의 교란효과가 가중된다는 것을 암시한다.의미를 처리하는 경향이 클수록 이중상에 의한 글자 멀미가 심해진다는 가설을 좀 더 분명히 검증하기 위하여 여섯 개의 점으로 구성된 점자를 시각적으로 인식하도록 피험자들을 학습시킨 결과,학습율이 증가함에 따라 글자 멀미가 증가하는 것으로 나타나, 하나의 자극을 의미있는 상징으로 취급하여 해석하려 할때 글자멀미가 증가한다는 결론을 얻었다.

• 성인간호학회지
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• 제13권4호
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• pp.539-550
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• 2001

Purpose: This ethnography was conducted to describe the meaning of illness of the elderly in traditional folk healing performance. Method: This study was guided by Klienman's explanatory model of health care systems. The fieldwork was conducted in an agricultural clan of Namwon City from January of 1990 to Feburary of 2001. Research data were collected by Ehnographic interview and participant observation. Participants of this study were 10 elders aged 74 years old to 96 years old; two of them were male. The data were analysed with the techniques of taxanomy, flow and decision, and proxemics. Result: The meaning of illness was categorized with four compononts, that is, ritual for life, defeat and failure in power game, humiliating punishment for guilt, and Tal. Conculsion: These meanings were constructed on physical and socio-cultural environment of this clan. The healing strategies were determined based on the meanings of illness. These results can be used to understand the health behavior of the elderly and thus ensure the quality of nursing for the elderly.

• 대한간호학회지
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• 제44권1호
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• pp.1-12
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• 2014

Purpose: This study was done to explore and understand acculturation focusing on reproductive health of immigrant women. Methods: For the research sixteen immigrant women were selected by snowball sampling. Qualitative data were accumulated by in-depth interviews and private document collection. Raw data was analyzed following Mandelbaum's conceptual framework. Results: The dimensions of immigrant women consisted of existence: emerging from the new environment in which it was hard to communicate and to get acquainted with others, reproduction: in the absence of learning and experience, reproductive health crisis, parenting: unmanageable burden. Turnings of life involved 'Inconvenience in one's eyes, vent for conflict and tension: pregnancy', 'strange medical care: accoucheur, rapid medical service', 'pain of morning sickness: poor maternal nutrition', 'manifestation of protective instinct for life'. In adaptations, content was as follows. 1) Standing alone as a Korean housewife, 2) Becoming aware of Korean maternal instinct: thirst for education supporting, 3) Rediscovery of family: growing maternal sense of existence. Conclusion: The results of this study show the acculturation process and the meaning of events related to reproductive health in current lives and can contribute to an integrated understanding of married immigrant women in Korean culture.

• 영어어문교육
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• 제12권4호
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• pp.277-290
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• 2006

This study is to find out the meaning of the death in Donne's "Holy Sonnets" and divine poems. Death issue is the important theme and is used frequently in his poems. He expresses an assertion of faith about the defeat of death and wishes to gain new birth and eternal life through death. Ironically death must be died for rebirth and an inevitable death. Death is another way to get new life and return to Christ. Many readers think that "Hymn to God my god, in my sickness" is Donne's most distinguished achievement in his divine poems. The poem shows that death must be accepted willingly because it is only through death that man can reach heavenly bliss and gain new life. He develops an antithetic parallel between two hills and two trees. Paradise and Adam's tree which brought death into the world are related analogically to Calvary and the Cross, which brought resurrection and eternal life. Death and resurrection are shown to be conjoined in the poem. To sum up, Donne tried to pursuit death for rebirth and modeled after Christ's death and Resurrection.

• 동의생리병리학회지
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• 제18권5호
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• pp.1232-1236
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• 2004

In the Far-Eastern traditional medicine, Oi[Energy] implies a wide range of meaning and is emphasized. There is nothing that is not related to this Qi, as seen in physiology, pathology, the relationship between human body and nature, the movements of intestines and gyeongnak[energy networks], the process of outbreak and change of illness, remedial laws, the features and effects of drugs, and so on. Accordingly, Nei Jing also says, 'every sickness arises from OL' The Qi has multi-meanings, and each of lots Of past physicians researched and analyzed it in different perspective, thus making the Qi-theories much richer. Still. there were not so many physicians who discussed the theme of Daqi. The denomination of Daqi is seen in Nei Jing and Jin Gui Yao Lue, and the physicians like Yu Chang in Ming dynasty and Zhang Xi Chun in Cheng dynasty, etc. applied and utilized Daqi by exploring its functional actions for human life and associating it with clinical practices. Yu Chang said that Daqi is Xiong Zong Yangqi[Positive Energy in Breast] governing every Qi, and that if this Qi is full, it spreads through body and protects the body from sickness, and vice versa. Summarizing his researches on the Daqi in Jin Gui Yao Lue and on the opinions of Yu Chang as well as his experiences, Chang Xi Chun maintained that the Qi accumulated in breast must be named Daqi, which constitutes the contents of Zongqi[Chief Energy] mentioned in Nei Jing. Once the Qi is vacant, breathing is not smooth, whole body is enervated, spirit becomes dim, thinking ability falls drastically. Furthermore, if the Qi is extremely vacant or more worsens, breathing stops. And he prescribed the medicines including Sheng Xian Tang as remedies against the symptom of Daqi XiaXian[Fall in Great Energy]. The recognitions of Daqi by Yu Chang and Zhang Xi Chun are consistent with each other. At any rate, their theories and prescriptions may be high in practical value in contemporary clinics.

• 대한한의학원전학회지
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• 제3권
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• pp.1-150
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• 1989

Oriental medicine thinks life and death as the following. 1. The universe seems to be a kind of organism which is divided into 3 branches, as Heaven, Earth and Man. Man is not created from nihil by the Creator. Heaven and Earth by their interaction operate to produce man. This is similiar that zygote is not created from nihil, and that sperm and ovum are transformed into zygote by their interaction. The symbolic meaning of sperm is Heaven, and that of ovum is Earth. Mind and body, as well as spirit and body, are not the real, but artificial words for the purpose of observing and expressing one man. So there is not spiritual substance as distinct from body. The expected life span of man is subjected to change, and is always becoming through life. Fate, the Creator and the world to come cannot be said to be. 2. After one's death, man is transformend into Heaven and Earth. Dying is this process of transformation. Although man comes into existence and closes one's life, the total life of the universe does not change. The criteria of determination of death is not in cell death, but in somatic death. Somatic death divided into 2 branches, one is heart-lung death, the other is brain death. For the standard of health changes ceaselessly as time goes by, aging and dying is not the process of losing health. Because of mind cannot be seperated from body, we'll feel at ease bodily and mentally in healthy dying. The completion of lifetimes is the value of healthy dying. 3. From the viewpoint of these, we must think to let a person die healthily is the right medical ethics. The way to let a person die healthily is divided into 3 branches, one is treatment, another is prevention and the other is promotion of health. We should treat and prevent death of sickness, but take care of healthy dying.

• 대한한의학원전학회지
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• 제30권2호
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• pp.113-131
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• 2017

Objectives : Dianji is a classic mental disorder in oriental medicine. Dian is often used as a name of disease together with Xian and Kuang. However, much confusion arises due to the usage of such words as Diankuang or Dianxian without the full comprehension of these terms' meanings. Dian, especially, is contained in both, so there is a need to clearly define its meaning. Therefore, the paper aims to study in what context Huangdineijing, the oldest classical medical text in oriental medicine, used Dian. Methods : All statements in Huangdineijing containing Dian were studied to create a number of categories. Based on this analysis, the paper attempted to understand Dianji's symptoms, mechanism, natures, and more. Then lastly, the relationship between the usage of Kuang and Xian was pondered upon. Conclusions & Results : The mechanism of pathology of the Dianji in Huangdineijing can be understood within the scope of upper excess and lower deficiency and the reversal of qi. Additionally, Dianji refers to a sickness in the head, and has a essence of spirit disease. Dian and Kuang were expressed as two types of relationship. One expression was a form of symptom that becomes visible during the occurrence phase of Dian, and the other expression was the cases where it was used as an independent sign. On the other hand, there was no case where Xian and Dian were explained in conjunction with each other. However, there still exist some similarities, mainly in that both diseases revolves around epilepsy.

• 동의생리병리학회지
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• 제20권4호
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• pp.766-783
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• 2006

This study describes philosophical background regarding '虛' in oriental medicine in an effort to understand the relationships among some of the Eastern philosophy in accordance with differentiated meanings in several resources by analyzing examples of '虛' in Huang Di Nei Jing. The various usages of '虛' used in Huang Di Nei Jing are as follows: naming; condition of pulse; emptiness; '太虛' which was referred universal space by Chinese ; insufficiency, lack or scarcity, deficiency ; and the description of vitality, mental faculties. 外丹修煉(training by external substances) had the attitude do that withdraw the death by taking external materials. The meaning of '虛'in 外丹修煉 is similar to that in oriental medicine in terms of deficiency. That is, both 外丹修煉 and the oriental medicine consider that the death and disease are caused by the deficiency of something. However, there also exists difference between 外丹修煉 and the oriental medicine. 外丹修煉 supplements through withdrawal prohibition due to the characteristic of unchangeability and stern or immortal while oriental medicine provides concrete object of deficiency. 精(essence of life), 氣(ki, functional activity), and fe(vitality) not only have been considered as basic component of human body, but they also have been an important subject of health preservation for longevity with health in Taoism and oriental medicine. In oriental medicine, 精 and 氣 have been perceived as physical basis of human body and 神 as controller. 內丹修煉(Training of internal active substances) 掠nds to return to '虛', the early state of life through individual training, and attempts to withdraw death through continuous recurrence. The oriental medicine and 內丹修煉 held great value of 神 among health preservation of 精, 氣, and 神. They seek theoretical basis from philosophical Taoism. However, '虛' in Taoism is different from that in training by internal substances and oriental medicine: '虛' in philosophical Taoism has metaphysical concept which refers overcome of life and death, but '虛' in 內丹修煉 and oriental medicine have empirical concept. '太虛' is considered as formless space where it is emp Dut filled with 氣. It is conceptualized with the premise of the relevant adaptation of human body to natural environment theory referring that the interaction between the heaven and the earth makes changes; all creation is originated , and human is affected by the interaction of the heaven and the earth. Furthermore, in $\ulcorner$運氣七篇$\lrcorner$ (Seven chapters described about the five circuit phases and the six atmospheric influences), the expression that the earth is in the center of '太虛' and huge amount of 氣 supports it proves that $\ulcorner$運氣七篇$\lrcorner$ adapts '渾天設'(Chaotic universe thee). In Taoism, '虛' is the grounds where all creation is generated in the optimal condition of Tao. As regards the aspect of mentality, it is the condition in which one can free from the dualistic concepts such as right and wrong, beauty and ugliness, life and death, and so on. Although the ultimate goal of oriental medicine, the achievement of longevity without sickness, might contrast with the Taoist belief that perceives life and death as the natural phenomena or the flowing of the 氣, and eliminates all international, the idea of Taoism that one should live substantial life with naivety, and make Harmony with the nature might be influential to the oriental medicine.

• 정신신체의학
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• 제7권2호
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• pp.184-195
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• 1999

연구목적 : 외상성 뇌 손상은 정신과 신체에 만성적 후유증을 남기기 때문에 환자들이 남은 생애를 의미 있는 삶으로 가꾸어 가고자 할 때 그들은 그 동안 추구해 왔던 삶의 의미와 목표를 수정하여 새로운 목표를 세워야 할 것이다. 이에 손상의 증상과 장해가 고정된 후 환자들의 삶의 질과 미래에 대한 심리적 준비 상태는 어떤지, 그러고 이에 영향을 주는 변인들은 무엇인지를 조사하여 재활치료에 도움이 되고자 하였다. 방법 : 경도 또는 고도의 뇌 손상을 받은 후 12개월 이상 경과한 16~65세 사이의 환자 32명, 그리고 환자들과 연령, 성별 및 교육수준이 비슷한 정상 대조군 32명을 대상으로 삶의 목적 검사(PIL)와 주관적(SIP, HISC) 및 객관적 삶의 질 척도들(QOLI, NRS) 을 사용하여 삶의 목적 및 삶의 질 수준을 평가하고, 집단간의 차이와 각 변인들의 영향을 분석하였다. 결과 : 1) 뇌 손상군의 삶의 목적 및 삶의 질 수준은 증상이 안정된 후에도 대조군보다 유의하게 낮았다(p<.01. p<.01). 2) 뇌 손상 환자군의 삶의 목적 수준은 $58.8{\pm}23.2$로서 실존적 공허 수준에 머무르고 있었다. 3) 뇌 손상군의 삶의 목적 수준과 삶의 칠 수준간에는 유의한 상관이 있었다(p<.01). 4) 뇌 손상 환자 중 여자 환자의 삶의 목적 수준은 남자보다 유의하게 낮았고(p<.05), 삶의 목적 수준이 낮은 집단은 높은 집단보다 여자의 비율이 유의하게 높았다(p<.05). 5) 뇌 손상군에서 외상의 심도(갱도와 고도), 결혼상태(결혼과 비결혼), 외상 전 직업상태(고용과 비고용)에 따라 분류한 하위 집단간 삶의 목적 수준은 유의한 차이가 없었다. 결론 : 외상성 뇌 손상 환자들의 삶의 목적 수준은 증상이 안정된 후에도 실존적 공허의 수준에 머무르고 있었고, 삶의 질 수준 역시 현저히 낮았으며, 삶의 목적 수준이 낮을수록 삶의 질도 낮았다. 그리고 성별 차이 외에 인구통계 및 임상적 변인들은 삶의 목적 수준에 영향을 주자 않았다. 따라서 놔 손상 환자들의 효과적인 재활치료를 위해서는 우선 환자들이 자신의 장애를 받아들이고 새로운 삶의 목표를 세우는 데 중점을 두어야 할 것으로 여겨졌다.