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Sociality of Emotions through Communition of Drama (드라마의 소통을 통해 본 감정의 사회성)

  • Paik, Hoon-Kie
    • Journal of Korea Entertainment Industry Association
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    • v.13 no.7
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    • pp.25-38
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    • 2019
  • For many years, emotions have been regarded as dangerous as well as obstructive to reason and rationality. Even in the history of dramatic genres based on human behavior, emotions are often portrayed as errors or flaws that lead to the collapse of characters, even though they are presented as powerful motives to evoke the characters' actions. Based on the development of the cognitive science field today, it is revealed how emotion is important for human thinking, judgment and action, and how closely reason and emotion are combined. This study examines emotions dealt with in drama genres on the basis of the sociality of emotions. Emotions also play a crucial role in the change and judgment of the audience of drama. This study examines the sociality of emotions and looks at the social aspect of individual emotions through the movie as a text. Just as horror movies attempt to communicate using and expanding feelings of fear, the movie uses the emotions of 'Sad' and 'Losing' to try to expand and share it. And I look into the mechanism in which the emotions of the characters in drama are transmitted to the audience in the form of empathy.

A Study on the Application of Classic Astrology to Predict Occupational Integrity (직업적성 예측을 위한 고전 점성학 활용방안)

  • Do-Yeon Kim;Ki-Seung Kim
    • Industry Promotion Research
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    • v.8 no.4
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    • pp.221-227
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    • 2023
  • This study is a study to analyze Nativity's occupational aptitude by examining the functions and structures of the planets that make up the Nativity birth chart of Classic Astrology. If the occupation that appears in the birth chart is viewed as an individual's natural occupation, it is analyzed through the strength and weakness of the sign and planets, and the aspect (relationship with the planet). In Classic Astrology's nativity birth chart, there are three major planets when judging occupations: Venus (♀). Mars (♂). It was thought to be determined by Mercury (☿). However, in order to meet the diversity of jobs required in today's highly developed knowledge and information society, there are some shortcomings, so Saturn (♄), Jupiter (♃), Sun (☉), Moon (☽) was added to apply the aptitude for the job. Thus, the native's ASC vocational aptitude could be applied more diversely and broadly based on the relationship between planets and their aspects. As a result, Venus (♀. Venus) means enjoying artistic work that people think is beautiful and making it a pleasure in life, while Mars (♂) means work that requires physical strength and strength, such as working days. Mercury (☿) means using knowledge and brains, and the Sun (☉) plays a role in giving authority to jobs and talents. The Moon (☽) helps the native gain people's trust in his or her profession and talents, Jupiter (♃) helps the native to revive his or her profession and talents through faith, sincerity, fairness, and generosity, and Saturn (♄) can appear as an obstacle that blocks career and talent due to greed, sadness, poverty, etc. As a result of the study, it was found that the native's occupations vary depending on the strengths and weaknesses of the planets and their aspect relationships.

Spontaneous Speech Emotion Recognition Based On Spectrogram With Convolutional Neural Network (CNN 기반 스펙트로그램을 이용한 자유발화 음성감정인식)

  • Guiyoung Son;Soonil Kwon
    • The Transactions of the Korea Information Processing Society
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    • v.13 no.6
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    • pp.284-290
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    • 2024
  • Speech emotion recognition (SER) is a technique that is used to analyze the speaker's voice patterns, including vibration, intensity, and tone, to determine their emotional state. There has been an increase in interest in artificial intelligence (AI) techniques, which are now widely used in medicine, education, industry, and the military. Nevertheless, existing researchers have attained impressive results by utilizing acted-out speech from skilled actors in a controlled environment for various scenarios. In particular, there is a mismatch between acted and spontaneous speech since acted speech includes more explicit emotional expressions than spontaneous speech. For this reason, spontaneous speech-emotion recognition remains a challenging task. This paper aims to conduct emotion recognition and improve performance using spontaneous speech data. To this end, we implement deep learning-based speech emotion recognition using the VGG (Visual Geometry Group) after converting 1-dimensional audio signals into a 2-dimensional spectrogram image. The experimental evaluations are performed on the Korean spontaneous emotional speech database from AI-Hub, consisting of 7 emotions, i.e., joy, love, anger, fear, sadness, surprise, and neutral. As a result, we achieved an average accuracy of 83.5% and 73.0% for adults and young people using a time-frequency 2-dimension spectrogram, respectively. In conclusion, our findings demonstrated that the suggested framework outperformed current state-of-the-art techniques for spontaneous speech and showed a promising performance despite the difficulty in quantifying spontaneous speech emotional expression.

The influence with buddhist music appearing in PanYeombul out of Ogu exorcism of East coast - focused on the song by Kim Janggil - (동해안 오구굿 중 판염불에 나타난 불교음악의 영향 - 김장길의 소리를 중심으로 -)

  • Seo, Jeong-mae
    • (The) Research of the performance art and culture
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    • no.34
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    • pp.277-313
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    • 2017
  • This study is to find out the correlation with buddhist music after analyzing the rhythm of six pieces of PanYeombul sung by Kim Janggil out of Ogu exorcism of East coast the findings summarized are as follows. First, PanYeombul by Kim Janggil, performed on Oct, 16, 2016, was composed of , , , , , , , , , , and . Still, even if PanYeombul is performed by the same male shaman, the composition can be added or left out depending on some circumstances, which means the procedures are flexible. Seeing that there is common component of in additoin to compared with Kimyongtaek, it can be said that the component of is an important part in PanYeombul of Ogu exorcism of East coast Second, is usually referred to 'SinmyojangguDaedalani' in buddhist ritual, While Kim yongtaek accepts this practice in title, Kim Janggil uses 'YeomhwajangguDaedalani' as the title which makes his song different from others. Yeomhwa means "picking up flowers with fingers" which has been used in buddhism, not in common Considering this fact, the conclusion can be reached that by using the term 'Daedalani' from a buddhist chant, but making differentiation from buddhism, Kim Janggil is making the effort to be different from buddhist rituals. give some unique meaning to shaman rituals. Third, PanYeombul of Ogu exorcism of East coast may be divided into two main parts - the former part is PanYeombul and the latter part is Jiokga. In performing PanYeombul, male shaman sits singing alone and playing Jing himself, on the other hand, in case of Jiokga, he stands singing a solo with gwaeggwari in his hand accompanied by other musicians with the rhythm of Samgongjaebi. As the song and the accompaniment are in the form of giving and taking like duet. it is in peak in terms of music. Accordingly, PanYeombul can be divided into PanYeombul and Jiokga, But since it is performed by one male shaman and sung a solo, it is usually seen as one procedure. Jing, which is a kind of accompaniment in PanYeombul by Kim Janggil, has the role to distinguish a phrase and settle the musical paragraph. When the buddhist chant with one word-one note is performed. it requires the performer to catch his or her breath or clear throat. Just then, Jing comes out for filling out the intervals. Also, its role to distinguish a phrase and settle the musical paragraph helps make it clear to deliver words. The rhythm of Jing is mostly made up of small triple time except equal small binary time, comes out with overwhelmingly more frequency of Sutsoe(♪♩) than Amsoe(♩♪), and often shows syncopation. By often using Off Beat or short-long rhythm even in accompaniment of equal small binary time, he tris to give some variation to monotonous and equal rhythm for the musical vitality. These are similar to Sutsoe rhythm which can evoke tension and Kim Janggil makes these things his characierisiic of rhythm. Fifth, all the pieces consist of mi, sol, la, do, re and the descending melody like do'${\searrow}$la${\searrow}$sol${\searrow}$mi appears most frequently. The descending melody usually arouses the feeling of sorrow, so the sadness for the deceased is presented properly, which suggests his musical talent. Generally, pieces take on Menari-tori as a whole where the length of sol appears for a short time in descending la${\searrow}$sol${\searrow}$mi of perfect four degrees. Sixth, Even he accepts the lines of buddhist chant, he changes them in some degree. For example, he inserted some words between lines like 'Wonwangsaeng' and 'NamuAmitabul' and added Korean words like hapsosa to the lines of buddhist service written in Chinese character. Also, he inserted some words like 'iiiiiii~' to express the feeling of sadness. These are to maximize the desire of the deceased to go to the heaven and at the same time to diminish the sign of buddhism and strengthen the features of shamanism. Seventh, the effort to decrease the sign of buddhism is made in pasting lines of two songs. For example, Between the last words 'Wonsuaenapsu of Dage and the first words 'Jisimgwimyeongrye' of Chiljeongrye, there is usually a short pause to distinguish paragraphs, But he continues two songs without any pause to get rid of the feelings of buddhist chant. In terms of melody, he makes a distance from buddhist chant in an effort that he gives some traits to shaman rituals which are different from buddhist even if he uses the lines of buddhist rituals. Eighth, the analyzed pieces can be in four categories - no regular melody , , equal small binary time , eotmori melody of ten eighth time with 3+2+3+2 mixed small time . and Samgongjaebi melody 3+2+3 mixed small time . Each piece has its unique melody. Although of buddhist ritual is often performed, by using eotmori melody, he evokes the feeling of shaman and is another example of giving unique characteristic to the shaman of East coast by using Samgongjaebi melody.

A study on the preference between emotion of human and media genre in Smart Device (스마트 디바이스 기반의 인간의 감정과 미디어 장르 사이의 선호도 연구)

  • Lee, Jong-Sik;Shin, Dong-Hee
    • Science of Emotion and Sensibility
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    • v.18 no.1
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    • pp.59-66
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    • 2015
  • To date, contents' usability of most multimedia devices has been focused on developer not on user, which made difficult in solving the problems or fulfilling the needs while people using real system. Although user-centered UX and UI researches have been studied and have resulted in innovation in some part, it does not show great effect on usability as it is not easy to interpret human emotions and needs and to apply those to system. Usability is the matter on how deeply smart devices can interpret and analyze human mind not on how much functions and technologies are improved. This study aims to help with usability improvement based on user when people use smart devices in multimedia environment. We studied the interaction between human and contents by analyzing the effect of human emotions and personalities on preference and consumption of contents' type. This study was done by assuming that proper analysis on human emotions may increase user satisfaction on multimedia environment. We analyzed contents preference by gender and emotion. The results showed that there is significant relationship between 'Happy' emotion and 'Comedy Program' preference and men are more prefer it than women. However, it does not reveal any significant relationship between 'Sad' emotion and contents preferences but women are slightly more prefer 'Comedy Program' than men. This result supports the Zillmann's 'mood based management', which suggests that the needs for pleasant contents are revealed to relieve sadness when people are in a sad mood. In addition, our finding corresponds with Oliver's insistence on meeting all four factors, insight, meaningfulness, understanding and reflection, rather than just pleasure for more satisfaction. This study focused on temporary emotional factors and contents and additionally on effect of users' emotion, personality and preference on type of contents consumption. This relationship between emotions and contents study would suggest the better direction for developing smart devices with great contents usability and user satisfaction in the future.

Sugar-sweetened beverage consumption and influencing factors in Korean adolescents: based on the 2017 Korea Youth Risk Behavior Web-based Survey (한국 청소년의 가당음료 섭취실태 및 영향요인 : 2017년 청소년건강행태온라인조사 이용)

  • Kim, Ayoung;Kim, Jinhee;Kye, Seunghee
    • Journal of Nutrition and Health
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    • v.51 no.5
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    • pp.465-479
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    • 2018
  • Purpose: This study examined the frequency of sugar-sweetened beverage consumption in Korean adolescents and the major factors influencing the excessive consumption of sugar-sweetened beverages, such as sociodemographic characteristics, health-related behaviors, psychological characteristics, and dietary habits. Methods: The analysis was performed using the data from the 2017 Korean Youth Risk Behavior Web-based Survey. The subjects included in the analysis were 30,885 middle school students and 31,391 high school students, totaling 62,276. The frequency of sugar-sweetened beverage consumption was calculated by summing the consumption frequencies of soda, high caffeine or energy drinks, and sweet beverages over the last 7 days. The Rao-Scott chi-square test, reflecting information on the sampling design, was used to test the differences in the rate of sugar-sweetened beverage consumption according to each factor. Logistic regression analysis was performed to examine the factors influencing the excessive consumption of sugar-sweetened beverages. Results: The rate of sweetened beverage consumption was higher in boys than in girls, in high school students than in middle school students, in students whose father's education level was lower, in those whose subjective academic performance was lower, and in those who smoked or consumed alcohol. In addition, the rate of sugar-sweetened beverage consumption was higher in those who experienced severe stress, suicidal ideation, sadness, or a sense of despair. The rate of sugar-sweetened beverage consumption was also high in those who skipped breakfast; who frequently consumed fast foods, ramen, or snacks; and who frequently ate meals at convenience stores, supermarkets, or school stores. Conclusion: The rate of sugar-sweetened beverage consumption in Korean adolescents is related to various factors, such as sociodemographic characteristics, health-related behaviors, psychological characteristics, and dietary habits.

A Study on Woman's Experience of Being Bereaved of Her Husband by an Accident (사고로 남편을 잃은 여성의 경험)

  • Park, Sung-Hark;Choi, Mi-Hye;Chung, Yeon-Kang
    • Research in Community and Public Health Nursing
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    • v.7 no.2
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    • pp.294-312
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    • 1996
  • Relatively young widows, who are left with young children by a sudden death of their husbands, will be faced with not only psychological troubles such as individual anxiety and frustration but also the dual burden of playing both father and mother roles in a family, Also, family members have difficulty in adapting themselves to new circumstances of the family system, the training and raising of family members, and management of the family economy. In this study, the realistic resources on the experience of middle-aged women who are bereaved of their husbands by accidents were explored. The purpose of this study is to help widows adapt to life in society and live a more positive life by setting a new goals and recovering from a lost and twisted life. 11 women, who have experienced the loss their husbands and live in the Seoul metropolitan area were studied. The research took 116 days from December 15, 1995 to April 8, 1996. The method of research was direct interviews. While having interviews with them, the contents were recorded with their consent. The ground theory was that used by Strauss & Corbin(1990) in the analysis of the data. 81 concepts were analyzed and they were subdirided into 22 subordinate categories through the course of the analysis. These were then classified into 9 general categories. In the course of being categorized, 'absurdity' was showed as a core category. The subordinate categories 'surprise', 'gloom', 'grudge', 'helplessness', 'emptiness', and 'loss' were united in the core category 'absurdity'. Ominous presentiment, belated notice, death, surprise, gloom, grudge, helplessness, emptiness, loss, the situation of the children, lack of support from neighbors, support from neighbors, mulling over ways to live, choosing a job, strengthening, reinforcement, burden, sadness, smoldering, yearning, overcoming these 22 subordinate categories were re-composed into 9 general ones the husband's death, absurdity, presence of children, existence of support, self-support ability, preparation of countermeasures, self-reinforcement, toilsomeness, and overcoming. 'Absurdity' widows experience was shown in the results of 'toilsomeness' and 'overcoming' through reaction, confrontation, and adaptation. According to the analysis the central phenomenon was absurdity, the causal condition of the death of a husband, the presence of children and the existence of support, and the meditated situation of self-support. To solve absurdity, the preparation of countermeasures and self-reinforcements were shown resulting in toilsomeness and overcoming. Through the contrast in the data, the following statements were deduced: (1) If the death of the husband is expected, the more a widow will feel absurdity. (2) The more children she has and the younger she is, the more a widow will feel absurdity. (3) The lower support she is given, the more a widow will feel absurdity. (4) The larger self-ability she has, the more actively she will prepare countermeasures. (5) The smaller self-ability she has, the more passively she will prepare countermeasures. (6) The larger self-ability she has, the weaker self-reinforcement she will preform. (7) The smaller self-ability she has, the stronger self-reinforcement she will perform. (8) The more actively she prepares countermeasures for absurdity, the better she will overcome. (9) The more passively she prepares counter measure for absurdity, the worse she will overcome. (10) The stronger self-reinforcement for absurdity she performs, the better she will overcome. (11) The weaker self-reinforcement for absurdity she performs, the worse she will overcome. Through the results in this study, the following suggested: 1) A study whose object is all family members, and a comparative study on the case of a husband who has lost his wife should be done. These studies can be expected to develop a more refined theory. 2) Because of the collapse of the extended family system and the changes of family culture in Korea, a widow's status and position are apt to be ambiguous between her husband's home and her parent's. Therefore a new study on family culture should be made. 3) A continuous study on growing social Self Help Groups should be requested for the widows of this study to re-establish and recover from their twisted and scattered lives.

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Landscape Meanings and Communication Methods Based on the Aesthetics of Ruins in the Poem 'Kyungjusipiyung' written by Seo Geojeong (서거정의 '경주십이영(慶州十二詠)'의 의미와 폐허미학적 소통방식)

  • Rho, Jae-Hyun
    • Journal of the Korean Institute of Landscape Architecture
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    • v.37 no.2
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    • pp.90-103
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    • 2009
  • The poem 'Kyungjusipiyung(慶州十二詠)' written by Seo, Geo-jeong(徐居正) describes sentiments felt for the ruined historical and cultural landscape of Silla's capital city, Kyungju. It differs from the existing 'Eight Sceneries(八景)' as it conveys the strong metaphorical aesthetics of ruins as the episodes and figures are sung, as well as the myths and stories related to the representative holy places of the Silla culture: Gyelim(鷄林), Banwolseong(半月城), Najeong(蘿井), Oneung(五陵), Geumosan(金鰲山), the scenic beauty of deep placeness, Poseokjeong(鮑石亭), Mooncheon(蚊川), Cheomseongdae(瞻星臺), Boonhwangsa(芬皇寺), Youngmyosa(靈妙寺) and Grave of the General Kim Yu-Sin(金庾信墓). Compared with the former "Eight Sceneries" Poems, including Seo Geojeong's 'Kyungjusipiyung', there is a difference in the content of theme recitation, as well as in structure and form, especially with the deep impression of the classical features of the meanings and acts. The sequence of theme recitation seems to be composed of more than two visual corridors visited during trips that last longer than two days. The dominant emotions expresses in this poem, through written in the spring, are regret and sadness such as 'worn', 'broken and ruined', 'old and sad', without touching on the beauty of nature and the taste for life that is found in most of the Eight Sceneries Poems. Thus, the feelings of the reciter himself, Seo, Geo-jeong, about the described sceneries and their symbolism are more greatly emphasized than the beauty of form. The characteristic aspect of his experiences of ruins expressed from 'Kyungjusipiyung' is that the experiences were, first of all, qualitative of the aura conveyed; that is, the quality omnipresent throughout the culture of Silla as reflected in the twelve historical and cultural landscapes. In this poem, the cultural ruins of the invisible dimension such as the myths and legends are described by repetition, parallelism, juxtaposition, reflection and admiration from the antiphrases, as well as the civilized ruins of the visible dimension such as the various sceneries and features of Kyungju. This seems to be characteristic of the methods by which Seo, Geo-jeong appreciates 'Silla' in the poem 'Kyungjusipiyung'. Ruins as an Aesthetic Object imply the noble pride of Seo, Geo-jeong in identifying himself with the great nature of ruins. In 'Kyungjusipiyung', the images of the ruins of Silla and Kyungju are interspersed in spite of his positive recognition of 'the village of Kyungju' based on his records. However, though the concept of ruins has a pessimistic tone connoting the road of extinction and downfall, the aspect here seems to ambivalently contain the desire to recover and revive Kyungju through the Chosun Dynasty as adominant influence on the earlier Chosun's literary tide. The aesthetics of the scenery found in Seo, Geo-jeong's 'Kyungjusipiyung' contain the strongest of metaphor and symbolism by converting the experiences of the paradoxical ruins into the value of reflective experiences.

Standardization and Reliability and Validity of the Korean Edition of Profile of Mood States(K-POMS) (한국판 기분상태척도(K-POMS)의 표준화와 신뢰도와 타당도 평가)

  • Kim, Eui-Joong;Lee, Sang-Ick;Jeong, Do-Un;Shin, Min-Sup;Yoon, In-Young
    • Sleep Medicine and Psychophysiology
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    • v.10 no.1
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    • pp.39-51
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    • 2003
  • Objectives: The Profile of Mood States (POMS) has been used broadly and frequently in various medical studies with various subjects. For the development and application of the Korean edition of POMS, called K-POMS, we translated POMS into Korean and then evaluated the reliability and validity of K-POMS. Methods: The subjects were 161 male students with a mean age of 18.1 years (15-30) and 244 female students with a mean age of 16.6 years (14-23). They were requested to perform K-POMS and SCL-90-R (Korean version) at the same time. Means, reliability coefficients, and test-retest correlations of K-POMS were calculated. Content validities, correlations with SCL-90-R, and discrimination validities in comparison with 76 depressive patients were obtained, and factor analyses were carried out. Results: Mean scores of Total Mood Disturbance (TMD) and some subscales (T, F, C, V factor) showed a significant difference between male and female students. The internal consistency coefficient ($\alpha$) of the total 65 items was 0.93, and ranged from 0.67 to 0.90 for subscales. Test-retest correlations of 43 subjects ranged from 0.27 to 0.63. Seven psychiatrists rated the properness of the content of each item as more than moderate degree (mean scale points=2.66, in the range of 0 to 4). Every subscale of KPOMS exhibited significant correlation with the matching subscale of SCL-90-R. Mean scores of K-POMS of the total 405 subjects were significantly different from those of the 76 depressive subjects after age correction. Six factors were extracted, accounting for 51.2% of total variance. Factor 6 consisted of 6 items which came from various subscales of POMS and represented "uncertainty and helplessness," which may be somewhat different to depression or sadness proper. Conclusion: The validity and reliability of K-POMS could be confirmed. The significant difference in K-POMS scores between depressive subjects and normal subjects suggests that K-POMS can be used clinically for the evaluation and screening of depression. The main structure of K-POMS is very similar to that of POMS, except the Confusion-Bewilderment factor which shows weak factor consistency in K-POMS. This may reflect some emotional characteristic of Koreans such as an undifferentiated aspect of cognitive efficiency. The sixth factor newly extracted from K-POMS also may be indicative of an unique emotional aspect of young Koreans.

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Associations of serum 25(OH)D levels with depression and depressed condition in Korean adults: results from KNHANES 2008-2010 (한국 성인의 혈청 25(OH)D 수준과 우울증 및 우울증상 경험과의 연관성: 국민건강영양조사 2008-2010 분석 결과)

  • Koo, Sle;Park, Kyong
    • Journal of Nutrition and Health
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    • v.47 no.2
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    • pp.113-123
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    • 2014
  • Purpose: Vitamin D has been known to play an important role in the central nervous system and brain functions in the human body, and cumulative evidence has shown that vitamin D deficiency might be linked with various mental health conditions. Epidemiologic studies have shown that vitamin D deficiency may be associated with higher risk of depression in the US and European populations. However, limited information is available regarding the association between vitamin D status and depression in the Korean population. The objective of this study was to examine the associations between vitamin D levels and prevalence of depression. Methods: We conducted a cross-sectional analysis using nationally representative data from the 2008-2010 Korean National Health and Nutrition Examination Survey from which serum 25-hydroxyvitamin D concentrations were available. A total of 18,735 adults who had available demographic, dietary, and lifestyle information were included in our analysis. We defined "depression" with a diagnosis by a physician. "Depressed condition" was defined as having feelings of sadness or depression without diagnosis by a physician. Results: The prevalence of depression was 1.63% and 5.43% in Korean men and women, respectively; 12.5% of men and 26.1% of women were defined as the group having depressed conditions. In multivariate logistic regression models, no significant associations were observed between vitamin D status and prevalence of depression or depressed conditions in Korean men and women. Conclusion: We found no association between vitamin D insufficiency and depression/depressed conditions in Korean adults. Future large prospective studies and randomized controlled trials are needed to confirm this relationship.