• Journal of Yeungnam Medical Science
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• 제9권2호
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• pp.275-287
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• 1992

중국연변자치구에 있는 연길시에 거주하는 주민중, 조선족472명과 한족479명을 대상으로 1991년 1월에서 1991년 3월까지 통합불안우울척도를 사용하여 평가한 결과는 다음과 같다. 불안, 우울성적의 총평균점은 조선족이 $29.70{\pm}7.03$이었고 한족은 $29.45{\pm}9.01$로 유의한 차이가 없었고, 항목별성적에서 조선족이 높게 평가한 불안-우울척도의 상위 항목들은 피로, 소화불량 및 식욕감소, 수명장애, 악몽, 건강염려등이며 조선족이 낮게 평가한 하위수준의 항목은 졸도감, 두려움, 자살의도, 절망감, 이상감각 등이며 한족이 높게 평가한 상위 항목은 피로, 악몽, 불안감, 불만족, 정신붕괴, 건강염려등이었으며 한족이 평가한 하위수준의 항목은 두려움, 졸도감, 이상감각, 체중저하, 자살의도 등이었고, 두그룹비교에서 조선족이 한족에 비해 높게 평가한 항목은 소화불량 및 식욕감소(p<0.01), 수면장애(p<0.01), 건강염려, 감소된 성욕(각각p<0.05) 등의 항목이며 한족이 높게 평가한 항목은 안면 홍조p<0.01), 불안감, 불만족, 자살의도(각각p<0.05) 등의 항목이었다. 통합 불안, 우울척도의 총점이 50점이상인 고득점자는 조선족이 12명(2.54%) 한족이 21명(4.38%)였다. 사회정신의학적 요인 평가에서 양궁 모두 여성 20세미만의 경우(각각p<0.01),와 가정분위기에 불만인 경우(각각p<0.01), 정신과적 입원 경험이 있는 경우(조선족p<0.01, 한족p<0.05)와 과거, 현재, 미래에 대한 자아관의 태도가 비관적인 경우(각각p<0.01) 유의하게 높은 성적을 보였으며 종교의 요소에 대해서는 유의한 차이가 없었다. 결혼 여부에 대해서는 조선족에서는 이혼 및 별거의 경우 높았고, 한족에서는 미혼인 경우 높았으며(각각p<0.01), 교육에 대해서 조선족은 무학의 경우 높았고, 한족은 대졸의 경우 높았으며(각각p<0.01), 성장지에 대해서는 조선족의 경우 성장지별간에 유의한 차이점은 없었으나, 한족의 경우 대도시에서(p<0.01) 유의하게 높은 성적을 보였다. 현재 거주지에 대해서 조선족은 기숙사의경우 높았고, 한족은 자취의 경우 높았으며(각각p<0.01), 잡비에 대해서 조선족은 $1미만에서 높았고, 한족은 $7-10의 경우 높았다(각각p<0.01).

• 치위생과학회지
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• 제6권1호
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• pp.11-17
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• 2006

유능한 치과위생사의 이직을 예방하여 구강보건 인력관리에 효율성을 증가시키고, 양질의 구강보건서비스를 제공하는 데 기초자료로 활용하고자 문헌과 자료를 조사하고 각 지역의 구강진료기관에 종사하는 치과위생사를 대상으로 2004년 9월부터 12월까지 약 4개월 동안 치과위생사의 이직에 실질적으로 영향을 미치는 요인을 파악하여 분석한 결과 다음과 같은 결론을 얻었다. 1. 치과위생사의 이직 경험에 대하여 살펴본 결과, 이직경험이 있는 경우는 39.7%로 나타났고, 이직의 횟수는 1회가 28.2%, 2회가 8.0%, 3회가 2.9% 순으로 나타났다. 이직의 원인은 근무조건이 66.7%로 가장 많았고, 다음으로 큰 기관으로의 이동 36.2%, 급여수준 21.7%, 치과의사와의 관계 11.6%, 출퇴근거리 11.6% 순으로 나타났다. 2. 이직 희망 여부에 대하여 살펴본 결과, 희망하고 있는 경우가 82.8%로 나타났으며, 원인으로는 근무조건이 44.4%로 가장 많았고, 다음으로 급여수준 33.3%, 출퇴근거리 18.1%, 결혼 13.2%, 건강 및 여가선용 11.8%, 출퇴근 시간 10.4% 순으로 나타났다. 3. 이직 희망기관으로는 보건(지)소가 38.5%로 가장 많았고, 치과위생사로서 취업을 희망하는 기한에 대해서는 경제적으로 안정될 때까지가 50.0%로 가장 많았고, 다음으로 정년 때까지가 34.5%로 나타났다. 본인소득이 가정경제에 미치는 책임정도에 대해서는 일부 책임이 있다고 응답한 경우가 47.7%로 가장 많았고, 책임이 없다고 응답한 경우가 31.6%로 나타났다. 4. 향후 치과위생사를 그만 둘 계획이 있는지에 대하여 살펴본 결과, 있다고 응답한 경우가 61.5%로 나타났고, 원인으로는 결혼이 29.0%로 가장 많았고, 다음으로 근무조건 27.1%, 출산 22.4%, 건강 및 가사 18.7%, 급여수준 15.9%, 학업과 여가선용 15.0% 순으로 나타났다.

• 호스피스학술지
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• 제6권1호
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• 한국유기농업학회지
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• 제22권4호
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• pp.743-760
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• 2014

본 연구는 유기농업에서 생물자원으로서 담수 클로렐라의 활용 가능성을 연구하고자 유기농 생태계로부터 담수 녹조류를 분리, 동정하고, 생물학적인 특성을 조사하였다. 조사 지역의 수온은 $12.4{\sim}28.2^{\circ}C$, pH는 6.1~8.5이었다. 담수 녹조류를 분리할 때 고체배양법이 액체배양법보다 오염도가 낮고 분리 빈도가 높았다. 전국 9개 지역, 6개 담수 녹조류 서식처로 부터 총 115개의 균주를 분리하였다. 담수 녹조류의 분리 및 배양을 위해 질소원으로는 $NaNO_3$과 $KNO_3$, 탄소원으로 $Na_2CO_3$를 사용하였고, macro media의 구성 성분 중 $MgSO_4{\cdot}7H_2O$과 $CaCl_2{\cdot}2H_2O$를 분리하여 제조한 BGMM(BG11 Modified Medium)배지를 고안하였다. 담수녹조류는 배양 후 4일째부터 급격히 흡광도가 증가하였고 8일째부터 흡광도가 감소하였다. 공시한 7개의 균주 중 CHK008 균주가 배양 7일째에 가장 높은 흡광도를 보였다. 담수 녹조류 배양에 적합한 BGMM 배지의 pH는 6~7이었고 조사되는 빛이 강할수록 생육이 증가하였으며 5종류 당류 중에서 Glucose와 Galactose를 첨가하였을 때 클로랄라의 생육이 좋았다. 순수 분리한 16개 녹조류 균주의 균총색은 녹색, 진녹색, 연녹색을 나타내었고, 11개의 균주가 형광현미경하에서 강한 형광 빛을 나타내었다. 녹조류 16개 균주의 형태적인 특징을 조사한 결과 C. vulgalis, C. sorokiniana, C. pyrenoidosa, C. kessleri, C. emersonii, and Chlamydomonas sp.의 2개 속 6개종으로 동정되었다. 담수 녹조류의 세포 크기는 종마다 다양한 변이를 보였다. 대부분의 담수 녹조류의 세포형태는 구형이었다. Chlamydomonas sp.는 타원형이었고 Chlorella sorokiniana는 구형과 타원형이 섞여 있었다. 6개 녹조류 종류 중 Chlamydomonas sp.를 제외한 모든 균주는 편모가 없었다. Chlamydomonas sp. 1개 균주와 C. sorokiniana 5개 균주는 세포에서 점질물을 분비하였다.

• 한국호스피스완화의료학회:학술대회논문집
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• 한국호스피스완화의료학회 2004년도 정기총회 및 하계학술대회
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• pp.100-102
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• 2004

Under the current medical system, a terminal patient and his/her family who are neglected inevitably face various aspects of crises including not only physical, but also psychological, social, economic, spiritual and legal problems. Nurses often look after many terminal patents with these types of complicated problems. Therefore, educating the nurses who will take care of such patents would greatly reduce stress so the patents end could their lives in peace and without losing their dignity. This research is a quasi experimental study of nonequivalent control group. A pretest-posttest design where a basic education program is developed for nurses, who frequently treat terminal patents, to understand the importance of the role of hospice and to apply their understandings to treat terminal lancer patents. A sample of the nurses were taken from those who were working in general wards at two general hospitals in Seoul during October, 2003${\sim}$December 2003. The study was composed of 46 experimental group and 43 control group. A basic hospice education program was developed by taking emphasized and overlapping parts from advanced practice hospice nurses education course, short-term education course, an extensive literature survey and by consulting three professionals as well. With the group of 5 professors with vast experiences in oncolgy, 5 nursing administrator, 3 nursing practitioner, the tentative first version of the program was developed and reviewed. Afterwards, by utilizing person to person interviews with 2 head nurses experienced with terminal patients, 1 nurse in charge of hospice, 1 nurse on the contents of the program, and a person to person rating on the educating medium by a nurse were performed. The final version of a basic education program was developed after the second revision. The hospice basic education program consists of introduction to hospice, hospice and commucation, management of pain for terminal cancer patients, physical management for terminal cancer patients, socio-psycological caring of terminal cancer patients and management of death and separation. Total education time was four hours organized into 50 minutes of instruction and 10 minutes of break. $Powerpoint^{(R)}$ software was used as the education medium. As research tools, "Knowledge on Hospice" was developed by the author after receiving a review from one expert. "Attitude of Hospice Nursing" was revised Kim(2001)'s attitude measuring tool which was based on Wang(1998), Kwon(1989), Park and Sung(1991)'s tool. "Liability on nursing terminal patients" was used as developed by Zarits(1980) and Mongomory(1985) translated by Lee(1985). For collecting data, preliminary investigation prior to 1 week of the hospice basic education program and post-investigations after 1 week and 4 weeks of the education were carried out for the nurses at a general ward who understood and agreed on the purpose of the program. Collected data were analyzed throughout t-test, $x^2-test$, Manova test and Bonferroni correction in $SAS^{(R)}$ program. The summary of the investigation is as follows: Hypothesis 1: "Educated experimental group would possess more knowledge on hospice compared to the un-educated control group" was supported after 1 (F=12.14, p=.00) and 4 (F=5.3, p=.02) weeks of education. Hypothesis 2: "Educated experimental group would take a positive attitude toward hospice nursing compared to the un-educated control group" was supported after 1(F=3.92, p=.05) and 4(F=5.05, p=.02) weeks of education. Hypothesis 3: "Educated experimental poop would feel less liability compared to the un-educated control group in nursing terminal cancer patients' was rejected. In this study, it was found that knowledge on hospice was significantly important. By applying hospice basic education programs to nurses, the education program helped nurses to take a positive attitude toward terminal patients. It was, however, seen that the education program had no effect on alleviating liability in nursing terminal patients. Therefore, it is expected that this educational program would help hospices and nurses at general wards to understand the concept and the role of hospice so that terminal patents, now neglected under current medical system, would be able to end their lives in peace.