• Journal of Haehwa Medicine
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• v.3 no.2
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• pp.245-269
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• 1995

• 베이커리
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• no.3 s.308
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• pp.25-25
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• 1994

• 베이커리
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• no.3 s.308
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• pp.75-78
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• 1994

• 베이커리
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• no.4 s.309
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• pp.79-80
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• 1994

• 베이커리
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• no.7 s.312
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• pp.101-102
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• 1994

• Journal of Oriental Neuropsychiatry
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• v.5 no.1
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• pp.33-39
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• 1994

From the consideration of stages and their origins assigned to the five elements by connecting O-Shin(五神) with the five organs, centered on former documents, following were achieved. 1. From the age of civil wars, the mind has been connected to the part icular organ among the five organs : the has been considered as the main body of mind activity and the central organ which controls eve ry organ. 2. KWAN-JA(管子) and JANG-JA(莊子) wrote firstly written in connection between the mind and the whole five organs. 3. O-SHIN(五神) were materialized through the middle part and last year of Former China and after the five organs assignment of the natur e and the emotions. 4. O-SHIN(五神) orignated from HWANG-JE NAE-KYUNNG(黃帝內經) assigned as the liver soul, the heart spirit, the spleen ideas, the lung inferior spirit, and the kidney will.

• Proceedings of the Korean Society for Food Science of Animal Resources Conference
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• 2005.05a
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• pp.187-190
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• 2005

우육으로부터 제조된 수리미유사물의 낮은 pH는 가열된 수리미유사물의 젤 강도를 강하고 단단하게 하는 것과 관련이 있는 것으로 나타났다. 계육과 돈육은 근섬유가 더 굵고 직경이 큰 것으로 나타났고, 가열된 수리미유사물내 무정형 단백질의 부분적인 입자가 더 크게 형성하고 있는 것으로 나타났다. 가열된 수리미유사물의 젤 형성력과 조직감은 근원섬유단백질내 마이오신의 비율에 영향을 받는 것으로 나타났다. 마이오신의 비율은 우육으로부터 제조된 수리미유사물에서 가장 낮게 나타났고, 그 결과 수리미의 단단한 조직감과 젤 내 작은 덩어리가 많은 것으로 나타났다.

• Journal of the Korean Data and Information Science Society
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• v.26 no.6
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• pp.1217-1224
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• 2015

The survey and analysis of preferences for temple food known to health promotion and prevention of adult diseases aimed at popularization of the monks living in Daegu Gyeongbuk and Busan Gyeongnam inspections are as follows. Monks have been recognized as healthy food (42.2%), and expected contribution of health promotion, such as prevention of adult diseases in the popularization of temple food (74.7%), it was better traditional cooking method, and recognize improvement of nutritional supplement (36.7%). Also, meat used (68.8%) and ohsinchae (57.8%) were not necessary for popularizing. In particular, difference was statistically significant in accordance with the number of monks that live with sex (nuns) (p <0.01). The results suggest that monks agree with popularization of temple food. However, monks stick to traditional cooking method and not in used meat and ohsinchae.

• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.3
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• pp.596-599
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• 2005

Human health is affected by not only physical conditions but also mental and social well-being. Changes of human emotions show up as gestures, facial expressions and sweating. Human emotions are affected by such automatic nerve system functions as blood pressure, blood circulation speed, heart beats, pupillary reflex, fluid transfusion, muscular contraction and digestive organs, all of which influence the holistic diseases. The Oriental Medicine sees from a perspective of unity of divinity and men that human life activities are united in terms of their physical and mental functions. From such a perspective, human Five Organs are linked with Five Mental(五神) and Seven Emotions(七情), while they are affected by each other, influencing the life activities both directly and indirectly. Based on Confucianism, Sa-Sang Theory argues that human emotions can be categorized into four energy states and therefore, that human diseases and physiological conditions there of may be determined differently depending on the Four Energies(四氣). There seems to be some common points between Sa-Sang Theory and the conventional Oriental Medicine in that human emotions affect individuals' health conditions, so there seems to be much room for mutual complementation.

• Journal of Oriental Neuropsychiatry
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• v.29 no.1
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• pp.21-34
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• 2018

Objectives: The purpose of this study is to understand the theories about the psychophysiology and psychopathology of Korean Medicine. Methods: The concepts and functions of spirit (神), soul (魂魄), five spirits (五神), and seven emotions (七情) occurring in the Huangdineijing have been interpreted, and the correlation between thought and emotion considered. Results and Conclusions: (1) Spirit (神) refers to the source and discipline of vital activity and mental activity. (2) With soul (魂魄), ethereal soul (魂) manifests itself as the mental process, and corporeal soul (魄) as the physical sensory interaction, such as the nervous system. (3) In the five spirits, ethereal soul (魂) is the recognition process of drawing out memories. Spirit (神) is the process of creative thought. Cognition (意) is the ability to recognize and integrate information. Corporeal soul (魄) is the process of selecting what is important and choosing it. Will (志) is the process of storing memories. Ethereal soul (魂) and corporeal soul (魄) of the five spirits (五神) and soul (魂魄) use the same characters, but the meaning differs. Also, spirit (神) and the spirit (神) in five spirits (五神) are the same character, but, because the meaning is different, they need to be interpreted according to the context. (4) Heart (心), Cognition (意), Will (志), Thought (思), Consideration (慮), and Wisdom(智) are all cognitive processes, like perception, recognition, and thinking. (5) Psychopathology is when excessive emotion affects the five viscera, harming the Energy (氣) and Blood (血) and eventually affecting the five spirits, which causes problems in thinking. Therefore, for healthy mental functioning, not only must the emotions be regulated so that they do not become excessive, but the five viscera also need to be kept healthy.