• The Journal of the Convergence on Culture Technology
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• v.5 no.3
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• pp.359-367
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• 2019

The purpose of this study was to investigate the effects of ingestion of rabies and ginseng fruit extracts on alcohol hangover, liver damage protection, fatigue recovery, and physical strength improvement. A total of 64 volunteers aged over 20 were participated in this study and the randomized and repeated measures design method was used to divide a group of participants with a random assignment. All participants were divided into 4 groups (n=16) treated with hoveni dulcis thunb extract + ginseng berry extract (ARI 1000), hoveni dulcis thunb extract, ginseng berry extract, and placebo. As a result of respiratory alcohol concentration change, the group treated with ARI 1000 was significantly lower than the group treated with hoveni dulcis thunb extract, ginseng berry extract, and placebo in 1 hour of drinking, and significantly lower than the placebo group in 2 hours and 3 hours of drinking (p<0.05). After 2 and 3 hours of alcohol consumption, blood alcohol concentration of the group treated with rabies ARI 1000 was significantly lower than those of the other 3 groups (p <0.05). In conclusion, ingestion of ARI 1000 before drinking may significantly reduce the respiratory and blood alcohol concentrations, which may induce an effect on the hangover effect.

• The Korea Journal of Herbology
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• v.34 no.1
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• pp.117-124
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• 2019

Objective : Chronic acid reflux esophagitis (CARE), one of gastroesophageal reflux disease (GERD) is increasing worldwide. Coptidis rhizoma extract (CRE) is a traditional herb that cures a variety of diseases. This study was conducted to evaluate the protective effect of CR on rats with chronic acid reflux esophagitis. Methods : The antioxidant activities were evaluated through radical scavenging assays using 2,2-diphenyl-1-picrylhydrazyl (DPPH) and 2,2'-azino-bis (3-ethylbenzothiazolin-6-sulfonic acid) (ABTS) radical scavenging assays. CARE was surgically induced in 5-week-old male SD rats by ligating the border between forestomach and glandular portion with a 2-0 silk tie and covering the duodenum using 18-Fr $N{\acute{e}}laton$ catheter. To evaluate the esophageal protective effect of CRE, rats were divided into 3 groups: Nor (normal rats), Veh (chronic acid reflux esophagitis induced rats), CR (chronic acid reflux esophagitis induced rats treated with CRE 200 mg/kg body weight). Results : The administration of CRE significantly prevented the mucosal injury of the esophagus tissue and histological findings improved the esophageal lesion. It has been shown that inflammation is prevented by the increase of antioxidant-related factors (Nrf-2, HO-1, SOD, catalase, and GPx-1/2) through the antioxidant pathway of esophageal tissue. The administration of CRE reduced the increase of serum peroxynitrite ($ONOO^-$) and markedly reduced the protein expression of inflammatory mediator such as $NF-{\kappa}Bp65$, $p-I{\kappa}B{\alpha}$, iNOS, and IL-6. Conclusions : Overall, these results suggest that CRE administration confirmed the protective effect of esophageal mucosa, suggesting that it is a potential treatment for chronic acid reflux esophagitis.

• Research in Community and Public Health Nursing
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• v.9 no.2
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• pp.467-481
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• 1998

The purpose of this survey, in which 2754 students from 35 middle schools from Taegu city participated, was to identify the degree and the relationship of sexual knowledge, sexual attitude and need for sex education. This information will provide useful data, and promote a more systematic, desirable and practical sex education. The data was collected from September 1 to November 8, 1997. Data was analyzed using the statistical computer package, SPSS to manipulate the data along with percentage, mean, $X^2$-test. t-test, F-test and Pearson correlation coefficient. The results from this study were summarized as follows: 1. The mean score of sex related knowledge showed significant differences between boys and girls in general knowledge(boys: 10.85 girls: 11.71, p=0.000), in the area of physical development(boys : 5.29 girls: 5.72, p=0.000), pregnancy & physiology (boys: 3.23 girls: 3.57, p=0.000) and venereal disease (boys: 2.33 girls: 2.42, p=0.000). 2. The mean score of sex related attitudes showed a significant differences between boys and girls on the whole(boys : 57.68 girls: 58.92, p=0.000), in the area of psychological differences of the other sex (boy: 26.13, girls: 28.08, p=0.000), and sexual delinquency and its prevention(boy: 14.28, girls: 13.68, p=0.000). However, in the area of other sex friendships (boy: 17.28, girls: 17.16, p=0.274). There were no significant differences between boys and girls. 3. Those who had a higher sex related knowledge score showed more positive attitudes towards sex, but was of no statistical significance(r= 0.312, p=0.000). 4. The majority of subjects wanted to learn about friendship with the other sex(40.1%), about physical and psychological differences in adolescence(24.0%), about prevention of sexual violence(15.0%), about pregnancy and delivery (7.5%), about venereal disease and medical cures(7.3%), about contraception methods (4.3%), as well as other aspects of sexual knowledge (1.8%), 5. The mean score of sex related knowledge generally was higher when one paid a lot of attention to health (F= 3. 148, p=0.014), when one's father was alive(t=3.930, p=0.000), and when one's mother was alive(t=2.807, p=0.005), Hobby activities also showed a significant difference(F=9.092, p=0.000). The mean score of sex related knowledge generally according higher when one had sex education(F=9.470, p=0.000), when one obtained sexual knowledges from a teacher (F = 5. 742, p=0.000), and when one had middle grade problems with sex(F=13.58 4, p=0.000). 6. The mean score of sex related attitudes generally showed significant differences when re ligion(F=2.691, p=0.03), hobbies (F= 3.499, p= 0.002) were considered. Those who had a father also had higher scores(t=2.538, p= 0.011). The mean score of sex related attitudes generally with respect to a subject's sex was higher when one had sex education(t=5.338, p= 0.000), when one had high grade problems with sex(F=6.023, p=0.002), and when one had the experience of friendship with the other sex(t= 8.106, p=0.000), The following suggestions are based on the above results, 1. Systematic sex education must be performed in middle schools in order to establish responsible attitudes toward sex, 2. Sexual knowledge, attitude, and general sex education classes must be performed seperately for early, middle, and late adolescents, In other words sex education programs are needed for each adolescent development stage.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.4
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• pp.492-504
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• 2018

This study was conducted to investigate the effects of seaweed peeling (SP), glycolic acid peeling (GP) and general scrub (GS), which are widely known as cures for acne in both medicine and esthetics on the keratosis pilaris skin and provide basic data for a keratosis pilaris improvement program. For the experiment, subjects were categorized into control (GS) and experimental (GP and SP) groups, and tests were performed on arms and legs with relatively high keratosis pilaris symptoms (5 parts for each group) for 6 weeks. The keratin quantity, sebum content, moisture level and pigmentation were measured before and after (2, 4 and 6 weeks) the experiment and comparatively analyzed. The GP group showed an increase in moisture level (t=-4.064, p<0.01) but a decrease in pigmentation (t=3.536, p<0.01), while a decrease in keratin quantity (t=2.370, p<0.05) and pigmentation (t=4.017, p<0.01) was observed in the SP group and a decrease in keratin quantity (t=2.834, p<0.05) and an increase in moisture level (t=-7.589, p<0.001) was observed in the control group (GS). Additionally, the skin irritation reaction was lowest in the GS group. The SP group had the highest satisfaction with the improvement in response to keratosis pilaris care. When asked if they were willing to get the treatment with the same product, both SP and GP groups were high. In other words, keratosis pilaris care was needed in both experimental and control groups. Overall, the results of this study indicate that SP, GP and GS, which are commonly used in remedying acne, normalize turnover cycle by removing the dead cells from around the pores and improve keratosis pilaris symptoms by increasing moisture in the skin. Therefore, to improve keratosis pilaris skin, it is important to keep removing keratin and using a moisturizer that provides a skin barrier on a regular basis. The results presented herein will be useful as basic data for a keratosis pilaris improvement program.

• Sijohaknonchong
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• v.26
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• pp.25-54
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• 2007

This paper examines the literatherapy effects of Korea's oldest form of literature, Sijo, and its role in the future of literatherapy. Since literature is the expression of human emotions, and therapy is related to medicine, the two seem to have little in common, but they share the function of resolving conflicts. The effectiveness of literatherapy has only recently become a matter of discussion. However, literatherapy is greatly involved with the utility value of literature, and should be taken seriously. This research focused on the literatherapy function of the 16th-17th century Gangho-Sijo. Gangho-Sijo was created by literary men from the Sarim-school, who were removed from their posts in the government due to a massacre(Sawha) and rianly(Dangjaing), and spent most of their time away from politics. Their Sijo were mostly about life in retreat, and their mental state at that time. In relation to literatherapy, the mentality and attitudes of these scholars can be divided into three stages. The first is anxiety and depression, the second tranquility and harmony. and the third serenity. At the final stage, the scholars are liberated from worldly desires. Each of these phases hold the effect of literatherapy. The first stage can relate to 'theory of purgation', ISO-Prinsip, which is based on 'like cures like' which means to treat something with its own kind Fight fire with fire. The second step involves 'theory of purification', and by balancing his emotions, the scholar can achieve mental stability. In the final stage, literatherapy is acquired when the scholar expresses his emotions in a clarification(theory of clarification). At this phase, literatherapy finally has an effect, while the phase itself functions as literatherapy as well. The study of literatherapy is still at its early stages, thus has many limitations. However, literatherapy has bright prospects, and it is my hope that this report will be used as a reference for its further research.

• Journal of Korean Medical classics
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• v.7
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• pp.198-231
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• 1994

Up to now, after I had examined the relation between the origin of Fung(風) and Gi(氣) and the mean of Fung in medical science, I obtained the conclusion being as follows. The first, Fung(風) means a flux of Gi(氣) and Gi shows the process by virtue of the form of Fung, namely, Fung means motion of Gi. In other words, it is flow of power. Accordingly, the process of all power can give a name Fung. The second, Samul(事物) ceaselessly interchange with the external world to sustain the existence and life of themselves. And they make a adequate confrontation against the pressure of the outside. This the motive power of life action(生命活動) is Gi and shows its the process on the strength of Fung. The third, Samul(事物) incessantly releases power which it has to the outside. Power released to the outside forms the territory of the established power in the environment of them and keep up their substance(實體) in the space time(時空). It can be name Fung because the field(場) of this power incessantly flows. The fourth, man operates life on the ground of the creation of his own vigor(生氣) for himself as the life body(生命體) of the independence and self-support. The occurence of this vigor and the adjustment process(調節作用) is supervised by Gan(肝). That is to say, Gan plays a role to regulate and manage the process of Fung or the action of vigor with Fung-Zang(風臟). The fifth, because the Gi-Gi adjustment process(氣機調節作用) of Gan is the same as the process of Fung, Fung that operates the cause of a disease is attributed to the disharmony of the process of the human body Gi-Gi. Therefore, the generating pathological change is attributed to the extraordinary of the function by the incongruity of Gi-Gi(氣機) or the disorder of the direct motion of Gi-Hyul(氣血). Because the incongruity of this Gi-Gi of the human body gives rise to the abnormal of Zung-Gi(正氣) in the human body properly cannot cope with the invasion of 'Oi-Sa(外邪). Furthermore, Fung serves as the mediation body of the invasion of other Sa-Gi(邪氣) because of its dynamics, By virtue of this reason, Fung is named the head of all disease. And because the incongruity of the Gi-Gi has each other form according to Zang-Bu(臟腑), Kyung-Lak(經絡), and a region, the symptoms of a disease appear differently in line with them as well. The sixth, Fung-byung(風病) is approximately separated Zung-Fung(中風) and Fung-byung(猍義의 風病). Zung-fung and Fung-byung is to be attributed to the major invasion of each Jung-gi and Fung-sa(正氣와 風邪). But these two kinds stir up the problem to the direct motion of Gi-hyul(氣血) and the harmony of Gi-Gi in the human body. When one cures it, therefore, Zung-fung has to rectify Gi-Gi and the circulation of Gi-hyul on the basis of the supplement of Jung-gi(正氣) and Fung-byung must make the harmony of Gi-Gi with the Gu-fung(驅風). -Go-gi(調氣), Sun-Gi(順氣). Hang-Gi(行氣) - All existing living things as well as man maintain life on the ground of the pertinent harmony between the soul(精神) and the body(肉體). As soon as the harmony falls down, simultaneously life disappears as well. And Fung which means the outside process between Gi(氣) and Gi(氣) makes the action of their life cooperative and unified, Accordingy, the understanding of Fung, first, has to start wi th the whole thought that not only all Samul(事物) but also the soul and the body are one.

• Tuberculosis and Respiratory Diseases
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• v.42 no.4
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• pp.502-512
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• 1995

Background: One quarter to one third of patients with NSCLC present with primary tumors that although confined to the thorax are too extensive for surgical resection. Until resently standard treatment for these patients had been thoracic radiation, which produces tumor regression in most patients but few cures and dismal 5-year survival rate. The fact that death for most patients with stage III tumors is caused by distant metastases has promped a reevaluation of combined modality treatment approaches that include systemic chemotherapy. Therefore, we report the results observed in a study to evaluate the effect of multimodality treatment in locally advanced non-small cell lung cancer from 1/91 to 8/93 in CNUH. Method: We grouped the patients according to the treatment modalities and evaluated response rate, median survival and the effect of prognostic variables. Among 67 patients evaluated, twenty seven patients classified with group A, received cisplatin and etoposide containing combination chemotherapy alone, eighteen patients, classified with group B, received chemotherapy and radiotherapy, fifteen patients, group C, received neoadjuvant or adjuvant chemotherapy and surgery with/without radiation therapy, seven patients, group D, received only supportive care. Result: The major response rate for group A and B was 37% and 61% respectively. There was no statistically significant difference in response rate between A and B groups(p=0.97). The analysis of prognostic factors showed that differences of age, sex, pathology, blood type, smoking year, stage and ECOG performance did not related to improvement in survival. Median survival time was 8.6 months for group A, 13.4 months for group B, 19.2 months for group C, and 5.4 months for group D, respectively and there was statistically significant difference(p=0.003), suggesting that multimodality therapy was associated with signigicant improvement in survival. Subset survival analysis showed a significant therapeutic effect for earlier stage and good performance state(p=0.007, 0.009, respectively). A possible survival advantages were observed for major response groups. Conclusion: It was suggested that multimodality therapy for the management of patients who had stage III disease, has yielded good median survival and long survival for seleted patients. But, it is necessory to validate above result with further investigation in large scale and in prospective randomized trials.

• Journal of the Daesoon Academy of Sciences
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• v.37
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• pp.191-227
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• 2021

In this study, values of truth and good are expressed in the form of beauty, and truth and good are analyzed from an aesthetic point of view. This enables an assessment of how truth is expressed and presented as an "aesthetic" in Daesoon Thought. Therefore, an approach to faith in Daesoon Jinrihoe (大巡眞理會) can be presented via traditional aesthetics or theological aesthetics that reflect on sense experience, feelings, and beauty. The concept of beauty in Daesoon Thought which focuses on The Canonical Scripture appears in keywords used in Daesoon Thought such as divine nature (神性), the pattern of Dao (道理), the singularly-focused mind (一心), and relationships (關係). Therein, one can find sublimation, symmetry, moderation, and harmony. The aesthetic features of Daesoon Thought, when considered as an aesthetic system can formulate thinking regarding the aesthetics of 'Reordering Works of Heaven and Earth' (天地公事), the aesthetics of Mutual Beneficence (相生), and the aesthetics of healing. The Reordering Works of Heaven and Earth contain a record of the Supreme God visiting the world as a human being. The realization that the human figure, Kang Jeungsan (1871-1909), is the Supreme God, Sangje (上帝), is the shocking aesthetic motif and theological starting point of the Reordering Works of Heaven and Earth. Mutual Beneficence can be seen aesthetically as indicating the sociality of mutual relations, and there is an aesthetic structure of Mutual Beneficence in the harmony and unification of those relations. Healing can be said to contain the sacred sublimation of Sangje, and moderation is a form of beauty that makes humans move toward Quieting the mind and Quieting the body (安心·安身), the Dharma of Presiding over Cures (醫統), and the ultimate value of healing, which is the end point of the Cultivation (修道) wherein one realizes that the ideals of humankind and the aesthetics of healing bestow the spiritual pleasures of a beautiful and valuable life. The aesthetic characteristics of Daesoon Thought demonstrate an aesthetic attitude that leads to healing through Sangje's Holy Works and the practice of Mutual Beneficence (相生) which were performed when He stayed with us to vastly save all beings throughout the Three Realms that teetered on the brink of extinction. It is not uncommon to see a beautiful woman and remark she is like a goddess (女神) or female immortal (仙女). Likewise, beautiful music is often praised as "the sound of heaven." That which fills us with joy is spoken of as "divine beings (神明)" of God. God is a symbol of beauty, and the world of God can be said to be the archetype of beauty. Experience of beauty guides our souls to God. The aesthetic experience of Daesoon Thought is a religious experience that culminates in emotional, intellectual, and spiritual joy, and it is an aesthetic experience that recognizes transcendent beauty.

• Journal of the Daesoon Academy of Sciences
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• v.29
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• pp.37-68
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• 2017

This paper critically examines the role and function of religion prior to the full-out advent of the 4th industrial revolution. We can understand 'The vision of Daesoon Jinrihoe (大巡眞理會)' as a mission to foresee and create a prospective figure for a future society in the person of the Lord on High, Jeungsan (甑山) as a religious dimension. However, the existence ground of religion relies on giving positive meaning to the present time after reinterpreting religious doctrine to reflect changing realities. Jeungsan (甑山) said that the age to come is 'the age of the human majesty (人尊)'. This means that humans will take the lead and control the revolution of scientific technology to progress and benefit humanity. Problems such as 'human alienatio', 'increased polarization', and 'destruction of the environment' still arise and deepen because the motive of 'the Industrial Revolution' was built upon 'knowledge' within the context of a Knowledge-Based Society. Therefore, we can say that the role of religion will newly rise to the forefront in the era of the 4th industrial revolution. Consequently, religion should face matters squarely and suggest viable alternatives. This paper deals with reinterpreting the concept of 'the resolution of grievances for mutual beneficence (解冤相生)', one of the four teachings of Daesoon Jinrihoe, within the context of the coming era of the 4th industrial revolution. My research is divided into the following three parts: First, I determined the teachings of Daesoon Jinrihoe and the original meaning of 'the resolution of grievances for mutual beneficence', and then I disclosed the way we can reinterpret the general meaning of this concept for application in the ear of the 4th industrial revolution. Second, from the perspective of the religious dimension, I inquired into factors regarding alienation and conflict in the era of the 4th industrial revolution. I focused on human alienation from labor, identity confusion, potential conflicts between humans and post-humans, and the characteristics of the 4th industrial revolution. Third, I examined potential cures for alienation and conflict through the principle of the resolution of grievances for mutual beneficence. I tried to enlarge the interpretive prospects of Daesoon's main teaching in light of the era of the 4th industrial revolution through a new interpretation and application that employs the concept of 'the resolution of grievances for mutual beneficence (解冤相生)' in order to cure the alienation and conflict.

• Journal of the Daesoon Academy of Sciences
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• v.41
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• pp.63-131
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• 2022

In the context of Daesoon Jinrihoe's The Canonical Scripture, 'Saving Lives' consists of one 44 verse-long chapter. The content covers Kang Jeungsan's authority and foreknowledge, and most of the passages are about the treatment of diseases. Other passages are about relief from natural disasters, the resolution of conflicts in personnel affairs, and wisdom as applied to saving lives. The treatment of diseases focuses on solving the ailments faced by lower classes during that time period. Kang Jeungsan relieved the damage suffered by the people from natural phenomena as caused by the three disasters which resulted from water, fire, and wind. He also worked to solve other difficulties experienced in human society. In addition, the definition of 'wisdom' here is one of being high-seeing and far-thinking in Saving Lives. That is the foundation upon which wisdom can save oneself and others. After comparing each chapter of The Canonical Scripture with the parallel verses from the 6th edition of Daesoon Jeongyeong, the results of this study can be summarized as follows: first, saving lives as performed by Kang Jeungsan became an unprecedented and absolute act of relieving the common people during a time when they were suffering from great harms, hardships, and difficulties in their daily lives during the late Joseon Dynasty. Second, the verses were distributed into seven parts to achieve the purpose indicated by the titles of each section which related to specific powers exhibited by Kang Jeungsan in his interactions with Heaven, Earth and Humanity. Third, the second chapter of 'Saving Lives' includes not only treatment of disease, natural disasters, and hardships, but also relief meant to lessen the burdens people experienced in their daily lives while living within the boundaries of society. This is different from the respective section from the 6th edition of Daesoon Jeongyeong which, by way of contrast, only contained verses concerning the treatment of disease. The contents of 'Saving Lives' in The Canonical Scripture deals with the relief in a wide range of applications and is thereby different from the chapter on healing from the Daesoon Jeongyeong, which merely dealt with the healing of diseases. Therefore, this broader range of meanings can be taken to be a unique feature of The Canonical Scripture.