• Sim-seong Yeon-gu
• /
• v.26 no.2
• /
• pp.149-188
• /
• 2011

This thesis presents the research of analytical psycholoy in respect of Jindo Dasiraegi. In a funeral of Jindo, situated in the southern island of Korea, there is a theatrical performance which is called Dasiraegi(rebirth). This research manifested a basic, universal meaning of psychological approach related the implicit of death in performing theatre from a analytic psychological point of view. The characteristics of this theatrical feast are like these ; 1) funeral festival 2) entrance of clown(the existence of antipole and conflict) 3) eroticism 4) active participation of female character 5) difficulty in her delivery 6) the moment of joy thanks to childbirth. The prerequisite of this feast should be a propitious mourning of person dying old and rich. That is, after having a complete life, it could be an entire death. Three main roles in Dasiraegi ; a bat-blind buddhist devotee, a strolling actor teasing men, an apostate monk, theses characters lock horns in a form of triangle conflict relations, then they keep a balance with a fake mourner as a protagonist , modulator and narrator. These characters are indeed clowns who manifested a metaphor as a decent, sacred and reasonable part of shadow regards group consciousness. The alive and the deceased, mourner and fake mourner, piety and confusion, wail and laugh, silence and grumble, death and birth, diverse antipole all coexist then theses are in harmony. The blind devotee and the monk are in antipole, the entertainer(anima) provokes a conflict between them. The infant is a solution as same as a result of conflict. This conflict seems to be eased by birth of a baby which is a symbol of wholeness(ganzheits) but the conflict of antipole is reenacted as insisting his parental right so this solution is leaving the baby to the chief mourner who is fourth character and the first beginning. Unconsciousness, hereby, is negotiating with appeared reality. The Images in unconsciousness are conscious and this new energy in unconsciousness is proceeding towards consciousness, then it became a therapeutic power for the loss of consciousness. Dasiraegi is the play of consolation much more for the alive than the deceased. The death signified not a loss but a resurrection and this intends a transition of new leading independent role for the alive. These make us have more prudent consideration concern the double sense of renewal for the dead and the alive. It is preserved as only a form of drama on stage after disappearance of Dasiraegi in a funeral recently. Dasiraegi was a manifestation of unconsciousness for compensation about the unilateral attitude of group consciousness to the strict death excessively. Therefore, this will enable reflect the relativeness and the attitude which regards the death as the end today.

• Journal of the East Asian Society of Dietary Life
• /
• v.14 no.1
• /
• pp.11-19
• /
• 2004

To investigate the effect of eating habits and lifestyle on the food intake of university students in Daejeon, 104 male students(26.75％) and 282 female students(73.75％) were surveyed about their food intake, eating habits, and lifestyle using the questionnaire. The major food served as breakfast was steamed rice(76.05％) and there was a little significant difference between male and female. The major food served as lunch was also steamed rice(73.77％) and male students ate it more than female ones. According to the survey, 41.95％ of the subjects had breakfast regularly, and 24.35％ seldom, which showed no significant difference between male and female. In case of lunch, the percentile of subjects(54.55％) who had regularly eaten lunch was more than that of breakfast, and there was a little significant difference between male and female. The survey said most subjects(49.22％) had eaten dinner irregularly, which rate was higher in male students. The meal skipped usually was the breakfast(24.35％), which rate was higher in female students. The reason why the subjects skipped the meal was mainly due to the lack of sufficient time for breakfast and lunch, and for dinner to the weight loss. Among the subjects, 80％ said they were non-smokers; 96.44％ in female students and 35.58％ in male ones. In case of drinking, most subjects said they sometimes drank(67.19％) and the frequency of drinking was once or twice a month(51.99％), which showed the significant difference between male and female. In the aspects of effects of drinking and smoking on the food intake, the drinking practice after eating was shown to be the highest(55.98％); smoking generally affected the food intake, which showed the difference between male and female. Food intake during the examination period didn't show any differences to the usual one or increased a little bit, which showed a difference between male and female. Losing appetite during the examination period was shown mainly in the female students. When they felt blue or tired, the food intake decreased, which showed a significant difference between male and female was shown. When feeling good, the food intake significantly increased, which showed a significant difference between male and female. Therefore, there was a significant difference between male and female in the actual eating habits and in the aspects of food intake.

• Journal of Nutrition and Health
• /
• v.48 no.5
• /
• pp.429-440
• /
• 2015

Purpose: The purpose of this study was to examine sodium-related nutrition knowledge, eating attitudes, eating behaviors, and self-efficacy by stages of behavioral change in reducing sodium intake among childcare center foodservice employees. Methods: Subjects (n = 333) were categorized according to two groups based on the stages of change; Pre-action stage (PA group: precontemplation/contemplation/preparation stage), Action stage (A group: action/maintenance stage). Results: A major source of sodium-related nutrition information was TV/radio (56.6%) and only 166 people (49.8%) have experienced nutrition education specific to sodium. Although the A group showed slightly higher scores for nutrition knowledge than the PA group, the difference was not significant. The percentages of correct answers for 'daily goal of sodium intake for adults (27.0%)', 'calculation of sodium content in nutrition labeling (30.3%)' were low for both groups. The A group (total score: 40.3) had more desirable eating attitudes regarding reducing sodium intake than the PA group (36.6, p < 0.001). The total score for eating behaviors was slightly higher in the A group (49.6) than in the PA group (48.5), but without statistical significance. The A group (total score: 58.2) also received higher scores for self-efficacy regarding reducing sodium intake than the PA group (52.5, p < 0.001). Conclusion: This study suggests that nutrition education for childcare center foodservice employees should be expanded and customized education should be implemented according to the stages in reducing sodium intake. It is also suggested that food companies make efforts to develop low-sodium products.

• Journal of the Korean Society of Food Science and Nutrition
• /
• v.45 no.5
• /
• pp.746-756
• /
• 2016

The purpose of this study was to investigate food safety knowledge, food safety attitudes, and handling behavior in the elderly. The survey was conducted on 358 individuals over 65 years old in urban and rural areas. Data were analyzed with descriptive analysis and ${\chi}^2$ test analysis of variance using SPSS. From the results on elderly's food safety knowledge, the item 'tangerines should be washed before eating' was correctly answered by urban subjects (75.4%) than rural subjects (49.7%). 'Is it okay to cook meat left on the sink since afternoon in the evening' showed the lowest correct answer rate in both urban (23.1%) and rural (31.9%) subjects. For the item related to food keeping, 'Bacterial cells do not multiply in Samgyetang when it is kept in a refrigerator right after boiling thoroughly', 58.5% of urban and 54.6% of rural elderly answered correctly. Most elderly people showed a tendency to think that boiled foods might be safe to eat. Secondly, for food safety attitudes, urban elderly had more proper attitude regarding the item, 'Namul is very tasty only when mixed with bare hands' (disagree rate 34.9%) than rural elderly (P<0.05)'. On the other hand, rural elderly had more positive attitudes regarding the store principle "first in, first out" compared to urban elderly (P<0.001). Thirdly, regarding food safety behaviors, only 67.9% of urban and 58.7% of rural elderly responded that they washed their hands right after answering the telephone while cooking. Exactly 33.8% of urban and 39.6% of rural older people replied 'defrost meat on top of sink or table' as the defrost method for frozen foods, showing that elderly did not recognize the risk of foodborne illness during improper defrosting at room temperature.

• Journal of Nutrition and Health
• /
• v.41 no.5
• /
• pp.439-447
• /
• 2008

There is a limitation to estimate vitamin $B_{12}$ intake due to lack of data on vitamin $B_{12}$ content in many Korean foods. In this study, vitamin $B_{12}$ content was determined in some soybean or vegetable-fermented foods, edible seaweeds and other frequently consumed foods in Korea by microbioassay using Lactobacillus delbruecki ATCC 7830. The traditional type of Doenjang and Chungkookjang contained 1.85 ${\mu}g/100$ g and 0.69 ${\mu}g/100$ g of vitamin $B_{12}$, respectively, while the factory-type of Doenjang and Chungkookjang contained 0.04-0.86 ${\mu}g/100$ g and 0.06-0.15 ${\mu}g/100$ g. Vitamin $B_{12}$ was not detected in steamed soybeans and Tofu which is a not-fermented soybean product, indicating that vitamin $B_{12}$ in Doenjang and Chungkookjang might be produced during the fermentation process. The Korean-style soy sauce contained 0.04 ${\mu}g$ vitamin $B_{12}$/100 mL, but vitamin $B_{12}$ was not detected in Japanese-style soy sauce and white miso. Commercial Kimchi, a representative Korean vegetable- fermented food, made of Korean cabbage, Yeolmu, or Mustard leaves contained 0.013-0.03 ${\mu}g$ vitamin $B_{12}$/100 g, while Kimchi without red pepper and fermented fish sauce (White Kimchi) did not. Vitamin $B_{12}$ content was very high in some edible seaweeds such as laver (66.76 ${\mu}g/100$ g dry weight) and sea lettuce (84.74 ${\mu}g/100$ g dry weight), and it was 17.12 ${\mu}g/100$ g of dried small anchovy, 1.07 ${\mu}g/100$ g of whole egg, and 0.02 ${\mu}g/100$ g of coffee mix. From these results, it is assumed that Koreans take substantial amount of vitamin $B_{12}$ from plant-origin foods. And, with these data, we will be able to calculate dietary vitamin $B_{12}$ content more correctly than before. In conclusion, soybean-fermented foods, Kimchi, laver and sea lettuce are recommendable as good sources of vitamin $B_{12}$ for vegetarians or Korean elderly on grain and vegetable based diet.

• Journal of the Korean Society of Food Science and Nutrition
• /
• v.41 no.9
• /
• pp.1265-1273
• /
• 2012

The purpose of this study was to investigate the BMI, intake of snacks, and perceptions and use of food and nutrition labels by middle school students (144 boys and 189 girls) in Chuncheon area. The average height and weight of boys were $171.0{\pm}6.4$ cm and $61.0{\pm}11.4$ kg, respectively, whereas those of girls were $160.0{\pm}4.8$ cm and $50.8{\pm}6.6$ kg, respectively. Average body mass index (BMI) of boys and girls were $20.8{\pm}3.3$ and $19.8{\pm}2.4$, respectively (p<0.01). Dietary intake attitude score of girls ($34.39{\pm}5.66$) was higher than that of boys ($33.92{\pm}5.40$) (p<0.05). Subjects bought and ate snacks 1 to 3 times per week (40.2%) by themselves, and most consumed snacks were cookies (23.1%), instant noodles (16.2%), ice cream (13.2%), and candy and chocolates (13.2%). The most important factor in purchasing of snacks was 'taste' ($4.49{\pm}0.67$). When subjects bought processed foods, the rates of reading food labels was 86.6%. The most important factor of the food labels was 'expiration date' (42.9%). The degree of reading food labels on processed foods by girls ($22.70{\pm}5.72$) was higher than that of boys ($20.96{\pm}5.35$) (p<0.01). Of the 13.2% of subjects that did not read food labels, the reason why was that they were not interested (50.0%). Of the 78.4% of subjects that read nutrition labels, the most important component of the nutrition labels was 'calories' (75.9%). The main reason for reading nutrition labels was 'to control weight' (45.6%). In general, use of food labels correlated positively with dietary intake attitude score (p<0.05) and use of nutrition labels (p<0.01). Using multiple regression analysis, we found that 'usefulness of dietary life' was the most significant variable that affects the importance of food and nutrition labels. Therefore, development of an educational program on food and nutrition labels for adolescents will be effective in improving dietary life.

• Journal of Nutrition and Health
• /
• v.49 no.6
• /
• pp.447-458
• /
• 2016

Purpose: This study was conducted among 235 children aged 3 up to 11 yrs to examine the relationship between subjects' eating behaviors and obesity. Methods: The subjects were divided into three age groups: preschoolers aged 3 to 5 yrs, early elementary school students aged 6 to 8 yrs, and late elementary school students aged 9 to 11 yrs. As a tool for eating behaviors, the recently developed nutrition quotient (NQ) questionnaire was utilized. By age group, scores were gathered and calculated in the five factors, "Balance", "Diversity", "Moderation", "Regularity", and "Practice", which make up the NQ scores. Results: The NQ scores among those aged 3 to 5, 6 to 8, and 9 to 11 yrs did not exhibit any significant differences. Among the scores for the five factors of the NQ, the Diversity scores of those aged 9 to 11 yrs were significantly higher than the scores of those aged 3 to 5 and those aged 6 to 8 yrs. The scores of those aged 3 to 5 and those aged 6 to 8 yrs were higher than the scores of those aged 9 to 11 yrs in Moderation and Regularity. When the subjects were divided into loww-eight/normal and overweight/obese groups, among those aged 6 to 8 yrs, the NQ scores, Moderation, Regularity, and Practice scores were higher in the overweight/obese group than those in the low-weight/normal group. Among those aged 9 to 11 yrs, the overweight/obese group scored higher than the low-weight/normal group only in the Moderation component. Conclusion: From the results, to prevent obesity in elementary school students, it is practical to focus on training related to eating behavior items included in the Moderation component. Furthermore, personalized instructions on eating behaviors and nutritional education based on age are necessary to prevent obesity in children.

• (The)Study of the Eastern Classic
• /
• no.56
• /
• pp.147-170
• /
• 2014

To divide by the concept of Cheon (天) before and after the period of Song Dynasty: before Song Dynasty; according to the ancient Book of Odes (Sigyeong-詩經), "Cheon (天) gives birth to a large number of people", and, Confucius(孔子) say "Cheon(天) gave me Virtue(德)." Mencius(孟子) say "The person done with all his heart knows Seong(性, personality), so if he knows such Seong(性, personality), then he knows Cheon(天)." In Doctrine of the Mean(中庸), it says "Cheon(天) ordered it to be called - Seong(性, personality)." So, Cheon(天) had a religious meaning, such as Sangje(上帝) - Supreme Ruler. During the Song period, Cheon(天), the source of its existence, had construed as Mugeuk i Taegeuk Non(無極而太極論 - Theory of Supreme Ultimate while being Indeterminate) and Theory of li and ki (iginon-理氣論). Juja (朱子, a honorary name of Juhui, 朱熹) had said a reasonable Cheon(天), that is, Heavenly Principle (天理 - Cheolli) by interpreting Cheon(天) as Taegeuk(太極 - Supreme Polarity) and li(理) of Muwi(無爲 - uncontrived action). That's why Juja had lost the religiosity because of his reasonable frame. The purpose of this dissertation is to identify of the quality of being religious of li(理) on the basis of attribute of Cheon(天) argued by Toegye and Juja. In the text of Seomyeong(西銘 - Western Inscription), we can see their interpretation of the content that Toegye as "西銘考證講義"(Lecture on Historical Research of Western Inscription), and Juja as "西銘解"(Commentary on the Western Inscription). Seomyeong(西銘 - Western Inscription) was expounded as a logic of 'iil bunsu' (理一分殊 - coherence is one and distinguished into many). '理一分殊' means to live in as meaningful as possible according to the human nature that has been bestowed upon thyself. Juja and Toegye both said that in the aspect of 'iil'(理一 - coherence is one), Reverence(事天) ought to be done, but to look into the aspect of 'bunsu'(分殊-distinguished into many), Juja argued that people should follow the order of Heavenly Principle(天理 - Cheolli), and Toegye argued that people should have to perform the filial piety(孝). There are differences in methods of Toegye and Juja on account of distinction between attributes of Cheon(天). Such a distinction affects the attribute of li(理). Juja said divisively that Soiyeon(所以然-why its principle is so) is li(理), and Sodangyeon(所當然-what should be so) is Sa(事-divine project). Toegye argued that Sodangyeon(所當然-what should be so) is indeed li(理). It is the position of Toegye that to know Seong(性-the personality) of Sodangyeon(所當然-what should be so) is the first, rather than to know Cheon(天) of Soiyeon(所以然-why its principle is so) that is out of reach in a faraway place. Seong(性-the personality) is li(理) that bestowed by Cheon(天). In view of discussion about the essence and existence, for Toegye, the existence is the first, rather than the essence. The issues of existence is now enabled to talk about amid the discussion of metaphysics, namely li(理). Different from Juja, a theory noticed in Toegye is the theory of 'Lijado'(理自到). 'Lijado'(理自到) denotes 'Li(理) leads on their own.' It tells that separate from thing-in-itself, there is an energy that moves and oversees the thing. This is an issue of response between "I" as the principal agent and other people. If "I" as the principal agent is sincere to others, the others will come to me insomuch as they will be revealed through me. Here, a problem between the host and guest arises. Toegye perceived this problem that do not see me and others as same, and also do not see me and others as two. This is the logic of 'ilii iiil'(一而二 二而一 - looks like one but two, looks like two but one) of '理一分殊' (coherence is one and distinguished into many). The first thing to do between these two processes is to recognize the existence of 'iil'(理一). Toegye strongly displays a religious attitude identifying Cheon(天)=Li (理)=Sangje(上帝- Supreme Ruler) in the same light.

• Sim-seong Yeon-gu
• /
• v.38 no.1
• /
• pp.112-160
• /
• 2023

This study examined the Korean folklore "Borrowed Fortune from Heaven" from the perspective of Analytical Psychology, considering it a manifestation of the human psyche, and tried to gain a deeper understanding of what happens in our mind. Through the exploration, the researcher was able to re-identify the ongoing psychological process operating in the depths of our mind, pertaining to the emergence of a new dimension of consciousness. Particularly the researcher was able to gain some insights into how the potential psychic elements for the new consciousness are prepared in the unconscious, how they get integrated into the conscious life, and what is essential for the accomplishment of the process. The tale begins with a poor woodcutter who, in order to escape from poverty, starts gathering twice as much firewood. However, the newly acquired amount disappears overnight, so the woodcutter gets perplexed and curious about where it goes and who is taking it. He seeks to find out the truth, which leads him to an unexpected journey to Heaven. There he learns the truth concerning his very tiny amount of fortune, and discovers another big fortune for an unborn person. By pleading with the ruler of Heaven, the woodcutter borrows that grand fortune, on the condition that he must return it to the owner when the time comes. After that, the woodcutter's life undergoes a series of changes, in which he finally becomes a wealthy farmer, but gradually is reminded more and more that the destined time is approaching. In the end, the fortune is completely transferred to the original owner, resulting in a dramatic twist and the creation of a new life circumstances. The overall plot can be understood as a reflection of the psychological process aiming at the evolution of consciousness through renewal. In this context, the woodcutter can be considered a psychic element that undergoes a continuous transformation in preparation for participating in the upcoming new consciousness. In other words, the changes brought about by this figure can be interpreted as a gradual and increasingly detailed foreshadowing of what the forthcoming new consciousness would be like. Interestingly, as the destined time approaches, the protagonist's anguish in conflict reaches its climax, despite his good performance in his role until then. This effectively portrays the difficulty of achieving a new dimension of consciousness, which requires moving past the last step. All the events in the story ultimately converge at this point. After all, the resolution occurs when the protagonist lets go of everything he has and follows the will of Heaven. This implies what is essential for the renewal of consciousness. Only by completely complying with the entire mind, the potential constituents of the new consciousness that should play important roles in a renewal and evolution of consciousness through experiencing, can participate in the ultimate outcome. As long as they remain trapped in any intermediate stage, the totality of the psyche would develop another detour aiming at the final destination, which means the beginning of another period of suffering carrying a purposeful meaning. The tale suggests that this truth will be applied everywhere that renewal of consciousness is directed, whether for an individual or a society.

• 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).