• The Journal of Korean Society for School & Community Health Education
• /
• v.5
• /
• pp.25-42
• /
• 2004

This study set out to investigate the relations between middle school students' perception of body image and their allowance for plastic surgery, to understand their perception of body image and desire for plastic surgery, and provide some data needed to warn against reckless plastic surgery and guide the students effectively. For those purposes, an examination was conducted of the relationships between the individual characteristics and perception levels of body image, the individual characteristics and allowance for plastic surgery, and perception levels of body image and allowance for plastic surgery. The subjects were drawn from sour middle schools located in two regions of Gyeonggi Province. Total 922 boys and girls were surveyed on a questionnaire, which was developed based on the pretest of previous literature, reviewed for appropriateness, and tested for reliability and reasonableness. The body image on the five scale was greater as the perception level was higher. The allowance for plastic surgery was also greater as the scores were more. The findings were as follows: First, the relationships between individual characteristics and perception levels of body image were examined. The third graders showed the highest perception level, being followed by the first and second graders. The girls were more perceptive than the boys, and those who were extrovert were more perceptive than those who were introvert. Those students whose parents earned 2 million won or more a month and who adapted themselves to the environmental changes had a higher perception level. In a word, the girls from the middle class that were well adapted, felt happy, and were extrovert had a higher perception level of body image. Second, the connections between individual characteristics and allowance for plastic surgery were investigated. The third graders were the most admissive of plastic surgery, followed by the second and first graders. That is, the upper graders were more admissive of plastic surgery. In addition, the girls were more admissive than the boys, and those who were extrovert were more than those who were introvert. There were no significant differences according to the monthly income of the parents, grades, adaptability to surroundings, and happiness, which results almost resembled the findings of a study conducted on adults. Third, there were negative correlations found between the perception levels of body image and the allowance for plastic surgery. To elaborate, the higher the perception levels were, the lower the allowance was, and vice versa. As for the items, the subjects showed more allowance for plastic surgery when they scored less in the item of caring about appearance, importance of looking pretty to others, and efforts to improve appearance. When they had a low value of body and easily felt tired, they were highly acceptive of plastic surgery. The allowance for plastic surgery was also great when their perception was much of how healthy they felt, how important they felt about their bodies, how they were satisfied with their current appearances, how they evaluated the appearance of others, how much they were satisfied physically, and how much demanding they were for physical changes. Meanwhile, there were no correlations between the allowance and physical attraction, the degree for one's activities to be hindered, and sickness. In short, the demand for plastic surgery was 41% for the girls and 20.2% for the boys. Just as the study on adults reported, those who had a low or negative perception of body image were more acceptive of plastic surgery. The middle school students were generally positive about their bodies with the lowest perception level at 2.91 and the highest at 3.21. Their individual allowance for plastic surgery was related to their individual body images, which were in turn affected by the mass communication, surrounding environments, and social values. Thus it's necessary for the entire society to try to improve or change the overall perception. Helping measures should be taken so that the students can form right sense of values about their bodies, avoid the obsession with appearance and appearance-based evaluation, and exercise righteous criteria against humans beings and things. In conclusions, the following suggestions were made: they need to develop such questionnaires or tools as can measure the body image of teens and fit the reality. Moreover, body image improvement programs should be more diverse and more applicable to teens. Despite the consistent reports that prove the correlations between body image and plastic surgery, there has been little effort to apply such factors as experience of the life of the disabled, volunteer activities for the disabled and at the hospitals, and others that can induce changes to body image to the body image improvement programs. In the future, comparative research should be carried out on body image and plastic surgery.

• Journal of dental hygiene science
• /
• v.9 no.2
• /
• pp.231-239
• /
• 2009

The study distributed the total 210 questionnaires to women of childbearing age in Seoul, Gyeonggi and North Chungcheng from March 26, 2008 to April 16, 2008 and made them draw up them directly. The study applied 208 copies excepting two copies not suitable to data process to data analysis. The purpose of the study was to investigate/analyze awareness of dental treatment, oral health conditions and oral health management during the period of pregnancy and to serve the analyzed data as basic data of oral health education program development to improve expectant mothers' behaviors of oral health management: 1. According to the survey by age with regard to a question 'Should expectant mothers take dental treatment during the period of pregnancy?', women of 18~29 years old (41.9%) and more than 50 years old (52.0%) answered 'They should not take dental treatment'. Women of 30~39 years old (53.6%) and 40~49 years old (54.7%) answered 'They should take dental treatment'. According to pregnant experience, expectant mothers (63.9%) and women with their parity (46.3%) answered 'They should take dental treatment'. 34.8% women without their parity answered 'They should take dental treatment' and 34.8% women with Out their parity answered 'They should not take dental treatment'(p < 0.05). 2. According to the survey by age with regard to a question 'Do you brush your teeth lifter having morning sickness during the period of pregnancy?', women of 18~29 years old (67.3%), 30~39 years old (47.3%) answered 'Brush my teeth' and women of 40~49 years old (51.0%) and more than 50 years old (52.0%) answered 'Don't brush my teeth'(p < 0.001). According to pregnant experience, expectant mothers (72.2%) and women with their parity (43.0%) answered 'Brush my teeth'(p < 0.05). 3. With regard to a question 'Are oral aid hygiene supplies required?', women of 18~29 years old (47.3%) and 30~39 years old (46.4%) answered 'Required' and women of 40~49 years old (41.5%) and more than 50 years old (48.0%) answered 'do not know'(p < 0.05). 4. According to the survey by age with regard to a question 'What are you anxious about during the period of dental treatment?', women of more than 50 years old (56.0%) answered 'Expenses' and women of 18~29 years old (39.2%), 30~39 years old (44.6%) and 40~49 years old (41.5%) answered 'Pain'(p < 0.05). According to pregnant experience, expectant mothers answered 'Pain (38.9%), abort ion (27.8%) and expenses (22.2%)' and women with their parity, answered 'Pain (45.0%), expenses (22.8%) and abortion (14.8%). Women without their parity answered 'Expenses (52.2%) and pain (13.0%)'(p < 0.05).

• Journal of Sasang Constitutional Medicine
• /
• v.8 no.1
• /
• pp.1-15
• /
• 1996

The Sasang Constitutional Medicine seeks the psychosomatic balance, and the Basic principle of treatment according to the symptom(病證藥理) in Sasang Constitutional Medicine could be summarize as follows. 1. The pursuit of Shape-Image Medicine (形象醫學) and the Symptoms of shape - Symptoms of disease (形置病證). It established emotion, symptoms of constitution, and symptoms of constitutional disease on the base of Shape-Image Medicine (形象醫學) which means qi (氣) is inside and shape is outside (氣裡形表). 2. The inductive medicine and positive medicine. It systematized the Symptoms of shape - Symptoms of disease (形證病證) on the base of the medical practice of the ancients and Lee Jae-Ma (李濟馬)'s own experience inductively, and it present show to control the psychosomatic balance practically. 3. The pathology centering on human. Oriental medicine is based on Yin-Yang (陰陽) and Five elements (五行) and the harmony of nature and human (天人相應) of Taoism, but Sasang Constitutional Medicine is based on emotional and ethical pathology of Confucianism (儒學). 4. The treatment according to the symptom (病證藥理) in Sasang Constitutional Medicine centering on clear qi (正氣). The promotion and demotion (補瀉) which is based on clear qi (正氣) and evil qi (邪氣) is a basic principle in Oriental medicine, but In Sasang Constitutional Medicine it is attached importance to control of clear qi and classify obedience symptom and disobedience symptom (順 逆症) as the type to oppose disease. 5. The treatment according to the psychomatic symptoms. It takes importances to control of one-sided emotion as well as the treatment of psychical symptoms, and also to remedy disease as keeping under control one's mind. 6. The preventive medicine and the medicine to develop one's health. It is in pursuit of social health to develop personality through clear qi (正氣) in real life, to prevent disease, and to spread the sickness control of individual person. Sasang Constitutional Medicine pursuits the psychosomatic balance through 'Balance', 'Control', 'Self regulating Control' of the 'Golden Mean (中庸)' with the treatment according to the symptom (病證藥理) in Sasang Constitutional Medicine.

• Korean Journal of Psychosomatic Medicine
• /
• v.16 no.2
• /
• pp.103-111
• /
• 2008

Background : It was not uncommon authors as psychiatrists faced women patients with somatoform disorders who expresses their symptoms has been started after the poor adherence to 'Doing the month' practices (DMP). DMP is known as a traditional ritual for Korean postpartum women. Aims : This study is an cultural approach to explore the practices of Korean women during the postpartum period are related with the formation of somatoform disorders. Methods : 41 multipara women with somatoform disorders diagnosed by DSM-IV criteria and 91 healthy normal control were enrolled. Subjects were given scales of SOM scale of SCL-90R, Somatic Symptom Scale-Korean version, Korean 'Doing the month' practices Scale(40 items), Postpartum Sick Scale(14 items), Beck Depression Scale and State Anxiety Scale. Results : 1) The period of DMP less than one week were prevalent in the patients group(43.9%) compared to the control group(7.9%, p<0.01). 2) The period of DMP after the abortions showed no difference between two groups. 3) Subjective rate for their poor DMP was significantly high in the patients group(73.2%) compared to the control group(33.0%), and the patients group showed high score in Postpartum Sick Scale as well(4.1, 1.6 respectively). 4) Poor DM was negatively correlated with SOM scale of SCL-90R(correlation coefficient r=-0.47, p<0.01). Conclusion : Poor DMP may make a crucial role for their heath condition after the deliveries and which would be one of the major factors of the somatoform disorders in Korean women. And postpartum physical symptoms after the poor DMP could be last long enough to be diagnosed as somatoform disorders. By understanding the cultural nature of the somatization phenomena the doctor-patient relationship could be enhanced.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.20 no.4
• /
• pp.766-783
• /
• 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.

• Journal of Korean Historical Folklife
• /
• no.34
• /
• pp.253-281
• /
• 2010

This study has its purpose on figuring it out to the religious notion in Vietnam with the material of the divinity construction of Den Hang Pho in Sapa where is the northern region of Vietnam. To make this, the study divides the type of Vietnamese temples into four parts; Chua, Den, Dinh, and Mieu. Among them, the study pays attention to 'Den' because Vietnamese historical heroes are seated as divinity. This reason makes a reasonable case to this study to figure out a typically and generally religious faith. First of all, the study analyzes immaculate divinity, which generally consists of three and four layered system. The study confirms that the immaculate divinity started from the goddess and then extended to the concept to dominate the sky, the ground, the sea(river), and the mountain(forest). General Tran Hung Dao is the best historical hero in Vietnam and has been placed in temples called Den. The study exams the context that the divinity extended to the religious beliefs, for examples, the belief related in a childbirth by lots of narrations and ceremonies and the belief to treat a sickness, and also exams the context that the divinity placed in a divinity to make a symmetrical relation with immaculate faith. The study exams the divinity construction of Den Hang Pho as its authentic case. In this case, the study could verify a case emphasized by mountain Holy Mother among immaculate faiths. Especially, the study can confirm that General Tran Hung Dao was apotheosized as a concept to be symmetrized with immaculate divinity, and futhermore, a couple of snakes was emphasized by their positioning to every room. Tri-system lays stress on the aboriginality(locality) centered on minority races in the northern Vietnam, the national identity of Vietnam, and the ecological condition of rivers flowing the valley of high and steep peak. The confirmed facts could be said to a construction what the religious notion of tri-system makes. The study makes a conclusion that this kind of conversion-oriented religious notion naturally corresponded with region, nation, and ecologically environmental condition, and extended to the Vietnamese faith with polytheistic divinity.

• Korean Journal of Psychosomatic Medicine
• /
• v.23 no.1
• /
• pp.47-56
• /
• 2015

Objectives:The aim of this study is to investigate any differences between non-medical and medical college students for : 1) a level and the nature of perceived stress, 2) a level of life satisfaction, and 3) the related factors affecting to life satisfaction. Methods:We measured self-reported questionnaires of stress, satisfaction with life, health behavior including happiness, alcohol use, nicotine dependency and depressive symptoms in 1,714(863 non-medical and 851 medical) college students. Results:Non-medical college students had significantly higher total stress scores than medical college students(${\chi}^2$=7.66, p<.001). In non-medical college students, employment problem score was significantly higher than medical college students(t=4.07, p<.001). In medical college students, the scores of academic achievement (t=-3.81, p<.001), change of social life(t=-2.03, p<.05), death(t=-2.05, p<.05) or sickness(t=-2.60, p<.05) of friends were significantly higher than non-medical college students. And non-medical college students showed significantly lower life satisfaction scores than medical college students(${\chi}^2$=-19.05, p<.001). We also found that life satisfaction were significantly related to happiness in non-medical college students(${\beta}$=.410, $R^2$=.325, p<.001) and depressive symptoms in medical college students(${\beta}$=-.435, $R^2$=.326, p<.001) by stepwise multiple regression analysis. Conclusions:In this study, a level and the nature of perceived stress, a level of life satisfaction, and the related factors affecting to life satisfaction showed definitely differences between non-medical and medical college students. We suggest with our findings that specified mental health promotion program need for the college student's mental health management.

• (The) Research of the performance art and culture
• /
• no.23
• /
• pp.37-61
• /
• 2011

The Noh(能) performance is a traditional drama that represents Japan. The Noh performance was approved in the background of religious thought such as Shintoism(神道), Buddhisms(佛敎), and Syugendo(修驗道). Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. Especially, the influence from Shugendo is large. Shugendo was active in the Middle Ages. The Noh was approved while receiving a large influence from Shugendo. It can know the feature of the Shugen(修驗) culture in the Middle Ages through the consideration of . Moreover, the appearance of the training of 'Yamabusi(山伏)' can be seen. "Yamabusi" has not been paid to attention up to now in the research of . And, the focus was appropriated to Yamabusi and it researched in this text. Moreover, the problem of "Chigo(稚子)" is thought through . "Chigo culture" was general in the Middle Ages. It is thought that "Chigo culture" is reflected in . is an Noh performance for the boy named 'Wakamatsu' to enter the mountain and to train. It is because mother's sickness was cured. However, the boy gets sick while it is training. It was dropped to the valley according to the law of Shugendo, and it died. However, it revives by the Yamabusi's prayers. 'Taniko' is to drop to the valley and to bury it when the Yamabusi gets sick while lived. The title of the Noh originated in here. has elements of history, content of training of Shugendo, "Filial piety", and the Chigo culture, etc. These are features of the culture in the Middle Ages. It is not only a sad content though this is a content of the cruel remainder. It is because of the revival though waited rapidly at the end. As for the difficulty of training is drawn in the round, and the appearance of the training at that time is understood well. The essence of Shugendo is to train in the mountain. Supernatural power can be obtained through training. Moreover, it was thought that it was able to be newly reborn through training. The leading part of Shugendo is an Yamabusi. The Yamabusi took an active part in not only the mountain but also the village. The Yamabusi is ordinary people's lives and because the relation is deep, an important factor it knows the folk customs of Japan. The word 'Chigo' is not written in . However, a spectator at that time is 'Chigo' Wakamatsu and is already sure to have understood 'Chigo'. Because everyone knew the Chigo culture in the Middle Ages. A religion at that time and knowledge of the society are necessary to understand the play of Nho well.

• Journal of the Korean Society of Food Science and Nutrition
• /
• v.42 no.2
• /
• pp.286-305
• /
• 2013

The purpose of this study was to investigate the recognition and satisfaction with the menu quality of food services in an immigration detention center. The survey was conducted from January 22, 2010 to April 22, 2010 by questionnaires. A survey with 265 respondents was conducted and data analyzed by the SAS Program. In analyzing leftovers, the most common was kimchi (37.61%), followed by breads (21.52%), and beans/bean curd (17.99%). The common cause for leftover were undesirable taste (31.84%), sickness or a lack of desire for eating (19.85%). In terms of cooking methods, stir-frying, broiling, and frying were highly preferred to steaming, boiling, and salting. In the analysis of preferences in the taste and satisfaction of food service, there were significant differences in hot, sour, bitter, and light tastes (p<0.05, p<0.01, p<0.001). Satisfaction was low with hot and light tastes, whereas sour and the bitter tastes showed a high degree of satisfaction. In the opinions for quality improvement, most immigrants wanted a tastier food supply (58.69%), a diverse food supply (40.54%), and clean utensils (36.68%). In the analysis of the gap between importance and performance, food taste, variety, and sanitation were recognized as poorly performed, causing major dissatisfaction with the food. The overall satisfaction score was 'average' (3 points out of 5 points) with 3.26 points. The satisfaction score showed insignificant difference depending on religions and duration of stay in Korea, but showed significant differences depending on nationality (p<0.001).