• 셀메드
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• 제12권4호
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• pp.15.1-15.3
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• 2022

The purpose of this study is to examine the joy, anger, sorrow, and pleasure of Koreans in Arirang songs. Arirang is a representative song that strengthens the collective identity and social bond of Koreans. For Koreans who mainly eat rice, Arirang represents rice, life, and reason for its existence. Koreans have been singing Arirang together for a long time, overcoming pain, sadness, and hardships and consoling their minds and bodies. Arirang is a national music that is loved more and sung more often than the national anthem. The hill on the mountain is not a place to stay. The pass is a passing place. This gives us a lot of thought. We have various difficulties living in the world. The word Arirang means that Arirang is not one state. The end of joy, anger, sorrow, and pleasure is surely a joy. Arirang Pass (Arirang Gogae) is not a staying pass, but a crossing pass. Arirang, which contains joy, anger, sorrow, and pleasure, is a soul song and a consolation medicine for mental and physical health. We suggest that Arirang song compared to standard care may have beneficial effects on anxiety, hope, pain, and depression in patients.

• 대한한의학원전학회지
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• 제19권3호
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• pp.100-127
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• 2006

The present study examined internal environment where the size of internal organs (廳服大小) of Taesoeumyang persons (太少陰陽人) is decided focused on nature and emotion (性情), taking note that there is a difference between the parts triggering the rise and fall (升降) of the energy of sorrow, anger, joy and pleasure (哀怒喜樂之氣) of nature and emotion(性情) and the parts expressing the results. Because nature energy is incoming energy (順動之氣), it infuses energy to parts where the energy of sorrow, anger, joy and pleasure reaches and, as a result, forms relatively large-size organs (偏大之臟). When the energy of the four internal organs is produced, the soul, spirit, mind and life (神靈魂?) of the internal organs, which are triggered by outgoing energy, are consumed and as a result emotion is produced at parts where the energy of sorrow, anger, joy and pleasure reaches. It forms relatively small-size organs (偏小之臟). This study examined the process, focused on the direction of the energy of the energy of sorrow, anger, joy and pleasure moving up straight, moving up diagonally, moving down diagonally and moving down straight.

• 동의신경정신과학회지
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• 제33권1호
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• pp.1-19
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• 2022

Objectives: The objective of this study was to confirm the Chiljeong (七情) characteristics of Hwa-byung patients using the core seven-emotions inventory-short form. Methods: We conducted a retrospective observational study based on the electronic medical records from a Korean medicine hospital. We included patients who were diagnosed with Hwa-byung and examined with Core Seven-Emotions Inventory-short Form (CSEI-S) during hospitalization periods. We presented the characteristics of Hwa-byung by demographic information, CSEI-S, Hwa-byung scale, and Korean Symptom Checklist 95. A correlation analysis was performed between CSEI-S and other clinical and psychological characteristics. Results: The Chiljeong characteristics of Hwa-byung were high in the order of Sorrow (悲), Thought (思), Fear (恐), Fright (驚), Depression (憂), Joy (喜), and Anger (怒). There was no significant difference between each emotion. After combined Korean medical treatment, Sorrow (悲) and Thought (思) significantly decreased. There were static correlations between sorrow (悲) and fright (驚), thought (思) and sorrow (悲), depression (憂) and sorrow (悲), depression (憂) and fright (驚), thought (思) and depression (憂), fear (恐) and fright (驚), anger (怒) and thought (思), thought (思) and fright (驚), sorrow (悲) and fear (恐). Sorrow (悲) and Hwa-byung characteristics scale showed static correlation. Joy (喜) showed a static correlation with disharmony between the heart and kidney scores of the Hwa-byung pattern identification. Between KSCL-95 and CSEI-S, static correlation appeared in depression (憂) with depression, anxiety, and sleep problem scale, sorrow (悲) with depression and anxiety, fright (驚) with depression and obsessive symptoms. Conclusions: Despite several limitations due to the study design and small sample size, this research successfully used CSEI-S to study the Chiljeong (七情) characteristics of Hwa-byung for the first time.

• 대한한의학원전학회지
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• 제26권2호
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• pp.105-120
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• 2013

Objectives: Sasang Constitutional Medicine(SCM) is a Traditional Korean Medicine based on the natural human emotions of joy(喜), anger(怒), sorrow(哀), and pleasure(樂). Therefore, in this paper I would like to construct SCM as a Mind-Body Medicine by studying the relation between SCM and psychotherapy focusing on control of emotions. Methods : I have researched the psychological characteristics of the four human physical constitutions, as described by SCM, and psychotherapy with an emphasis on the natural human emotions of joy, anger, sorrow, and pleasure as discussed in the works of Lee Je-ma(李濟馬, 1837-1900). Results and Conclusions : The joy, anger, sorrow, and pleasure in SCM do not simply refer to human emotions. They have an inherent nature(性), emotion(情) and Qi(氣). They are tied to the psychological characteristics of the four human physical constitutions and the relationship between body and mind. The turning point in the transformation from Sasang philosophy to Sasang therapy lies in these emotions. Sasang Constitutional Medicine, which focuses on 'mind matter' and diagnosing illness, emphasizes medicine and food(藥餌), along with health maintenance(調養). In particular, health maintenance requires the following mental practices. First of all, through countinuous awarness(恒戒) and self-reflection(自反), one needs to practice moderation(中) and restraint(節) of the emotions of joy, anger, sorrow, and pleasure. Therefore, 'inward reflection while sitting(坐思)' is necessary. In SCM, this is very similar to meditation in that it enhances psychological self-control through mental training or practice.

• 복식문화연구
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• 제14권2호
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• pp.247-259
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• 2006

This studies on images of black dress was based on reference to literatures and valid investigations. The images toward black clothing are categorized by study participants' perceptions according to sex, age, marital status, education, and residential area. The result was as followed. Terminologies used to describe images of black apparel were collected and studied. They are assorted as dignity, feminine, modern, sexy, abstinence and sorrow. The result based on sex shows that females perceive more on images of feminine, dignity and modern, but perceive less on images of abstinence compare to male participants' response. The result based on age shows that with increase in age, participants perceive more on images of abstinence, sexy and sorrow. The result based on marital status shows that singles perceive more on images of modern, but perceive less on images of abstinence and sexy compare to married participants' response. The result based on education shows that with higher degree of education, participants perceive more on images of dignity , modern and abstinence. The result based on residential area shows that participants from bigger cities such as Seoul and Kyung-Ki Do perceived more on images of dignity and modern.

• 비교문화연구
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• 제43권
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• pp.115-138
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• 2016

<슬픈 모유>(La teta asustada, The Milk of Sorrow, 2009)는 페루의 젊은 여성 감독인 클라우디아 요사(Claudia Llosa, 1976~)가 2009년에 제작한 페루와 스페인의 합작영화이다. 요사감독은 영화에서 백인 크리올 여성이 라틴아메리카 원주민(인디오) 여성을 착취하는 것을 보여줌으로써 원주민 여성에게는 백인 크리올 여성은 같은 여성이지만 연대의 대상이 아닌 대항하여 싸워야 하는 적임을 명시한다. 이에 본 연구는 탈식민주의자이며 페미니스트인 가야트리 차크라보티 스피박(Gayatri Chakravorty Spivak)이 "페미니즘과 비평이론"(Feminism and Literary Criticism)에서 주장한 바를 <슬픈 모유>에 적용하여, 이 영화가 라틴아메리카에서는 동일한 국가 내에서도 다양한 페미니즘이 존재할 수밖에 없음을 보여주고 있다고 주장한다. 라틴아메리카라는 제3세계에서의 페미니즘은 한마디로 정의 될 수 없는데, 그 이유는 백인 크리올 여성이 대항하여 싸워야 할 적은 원주민 여성이 싸워야 하는 적과 다르기 때문이다. 이에 제3세계의 페미니즘은 더욱 더 여성 개개인이 처한 인종 및 사회적 입장에 따라 자신의 텍스트를 읽어내는 해체론적 방향으로 진행되고 있음을 본 논문은 입증한다. 또한 본 연구는 이러한 착취가 영화 밖에서도 일어남을 지적하면서, 백인 크리올 여성인 요사감독이 포스트모던 시대에 가장 뜨거운 주제인 소수자들의 인권 특히, 원주민 여성 인권 문제라는 주제를 다룸으로써 성공한 것이라는 점도 비판한다.

• 건축사
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• 통권601호
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• pp.106-107
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• 2019

• 사상체질의학회지
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• 제8권2호
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• pp.11-39
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• 1996

The purpose of this investigation is to seek the concepts of the Nature and the Emotion in the Sasang Constitutional Medicine. The results summerized as following. 1. When feelings like joy, anger, sorrow and happiness are kept in heart this state is the Nature. When they are expressed this state is the Emotion. In this point Confucianism and the Sasang Constitutional Medicine are same each other. 2. The Nature and Emotion of Confucianism are the psychic concepts. But the Nature and Emotion of the Sasang Constitutional Medicine are the psychosomatic concepts. 3. QI(氣) of joy, anger, sorrow and happiness, each of them share with qi(氣) of the Nature and Emotion. Qi(氣) of the Nature and Emotion directly influence the formation of Sasang Constitution, physiological and pathological state. As mentioned above, though the Nature and Emotion of the Sasang Constitutional Medicine come from Confucianism they are used the more opened conception.

• 수완나부미
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• 제14권1호
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• pp.71-87
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• 2022

This article explores how women's voices are constructed in The Sun Also Rises by Ernest Hemingway and Nỗi buồn chiến tranh (The Sorrow of War) by Bảo Ninh. Specifically, this article approaches presentations of women's personalities and positions in the two novels that do not have obvious historical and geographical connections. The women's voices in the two novels, as this article suggests, are characterized by women's desire for self-determination, where they are able to free themselves from domination, and even influence men's psychology and actions. In comparing the characteristics of women's voices in the two works, the article aims to highlight different ways in which women assert their agency. The article affirms the potential contribution of cultural contexts in examining feminist voices and understanding how female figures are made to overcome default passivity and submission to male domination.

• 복식문화연구
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• 제15권1호
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• pp.113-126
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• 2007

Since the ancient times, black has been the most valuable color. Also, it has played a more important role in a history of fashion than other colors. In general, black was regarded as a color of negative images. However, as people have recognized the aesthetic value of black color, they have expressed unique and various images of black through the medium of clothes. This studies on images of black dress for woman was based on reference to literatures and valid investigations. The images toward black clothing are categorized by study participants' perceptions according to age, marital status and education. The result was as followed. Dignity and modernity were the most frequently cited image of black dress among women followed by feminine, sorrow, sensuality, and abstinence. Age significantly affected the recognition of black dress images. Woman showed significant difference in recognizing dignity, modernity, sensuality, and sorrow in black dress according to their age. Woman more strongly recognize dignity and modernity in black dress when they are younger, while increasingly recognizing abstinence and sensuality in black dress as they become older. Marital status significantly affected woman's recognition of black dress. They showed meaningful difference in recognizing dignity, modernity, and abstinence in black color. In sum, single women recognized more easily dignity and modernity in black dress and less easily abstinence than married women. Women also showed the trend with relation to education level. In general, as women got higher education, they also increasingly recognized dignity and modernity in black dress.