• Korean Journal of Child Studies
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• v.33 no.3
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• pp.131-148
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• 2012

This study examines the scientific concept development of young children in terms of the day-night cycle. The subjects consisted of 180 three-, four-, and five-year-old children from two kindergartens and one children's center located in Seoul and Jeju. Individual interviews were conducted to collect verbal and pictorial responses on the day-night cycle. The scientific concepts on the day-night cycle are classified five stages including : no recognition, egocentric concept, initial mental models, synthetic mental models, and scientific mental models. Using two-way ANOVA, scores for the types of concept on the day-night cycles were then analyzed according to both the ages and genders of the children. The results reveal the existence of significant differences in terms of the types of concept of young children according to age. Most three-year-olds children had no recognition. Most three, four, and five-year-old children revealed egocentric concepts. Four-year-old children revealed that were in the initial stages of experiencing the mental models and synthetic mental models of the day-night cycle. Five-year-old children revealed that they were in the early stages of experiencing the initial, synthetic, scientific mental models of the day-night cycle. The results suggest appropriate ways of science education for young children based on the development of scientific concepts of the day-night cycle.

• Journal of Korean Society of Industrial and Systems Engineering
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• v.37 no.1
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• pp.26-32
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• 2014

Mental fatigue is inevitable in the workplace. Since mental fatigue can lead to decreased efficiency and critical accidents, it is important to manage mental fatigue from the viewpoint of accident prevention. An experiment was performed to evaluate mental fatigue using the formant frequency analysis of human voices. The experimental task was to mentally add or subtract two one-digit numbers. After completing the tasks with four different levels of mental fatigue, subjects were asked to read Korean vowels and their voices were recorded. Five vowel sounds of "아", "어", "오", "우", and "이" from the voice recorded were then used to extract formant 1 frequency. Results of separate ANOVAs showed significant main effects of mental fatigue on formant 1 frequencies of all five vowels concerned. However, post-hoc comparisons revealed that formant 1 frequencies of "아" and "어" were most sensitive to mental fatigue level employed in this experiment. Formant 1 frequencies of "아" and "어" significantly decrease as the mental fatigue accumulates. The formant frequency extracted from human voice would be potentially applicable for detecting mental fatigue induced during industrial tasks.

• Journal of Oriental Neuropsychiatry
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• v.26 no.3
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• pp.201-210
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• 2015

This study aims to investigate the specific functions of the five spirits based on the characteristics of five phases. In Korean medicine, the mind is classified into five spirits and seven emotions. The spirits (hon, sin, ui, baek, ji) are a way of analyzing of people's mental structures, and they are affected by each other, influencing life activities both directly and indirectly. They are also related to the five viscera and come into their own functions through the characteristics of the five phases that are assigned to the viscera. Sin is the main agent of mental activity that is normal, correct, and perfect, and it directs the other four. Hon is activity that is exposed to the outside from mental and physical aspects such as planning, creative thinking, creating, judgment, speech, and emotional expression. Baek is internal activity, such as obtaining information, learning, seeing, hearing, smell, taste, and touch. Ui is meant to decide between new and already saved information based on comparative analysis. Ji is the activity of making the final decision and saving it in ui. Based on the above, we suppose that the five spirits' functions match the characteristics of the five phases.

• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.87-98
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• 2007

Generally, mind-body medicine is the field of studying neurose or diseases induced to body by psychological cause in a broad sense. It is said that, by definition, the medicine means the field of medicine with psychosomatic disease as its main object of research, and that it aims at utilizing the study of the relationship between mind and diseases to diagnoses and therapy of many physical diseases. Oriental medicine, the mind is classified into 'O-shin'(五神, five minds) and 'Chil-chung'(七情, seven mental states). O-shin are related to the five viscera each other. The liver contains the soul, the heart does the mind, the spleen does the consciousness, the lungs do the spirit and the kidneys do the will Chil-chung are seven mental states such as joy(喜), rage(怒), anxiety(憂), thinking(思), sorrow(悲), fear(恐) and horror(驚). If these Chil-chung are excessive, they induce physical diseases by hurting the five viscera as well as they cause mental problems. In oriental medicine, five mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in oriental medicine. Function of spirit and body is regarded as one in oriental medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of oriental medicine.

• Korean Journal of Child Studies
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• v.34 no.4
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• pp.19-36
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• 2013

This study examined concept development in children in terms of sound propagation. The subjects consisted of 240 five-, seven-, and ten-year-old children from three kindergartens and two primary schools respectively. The instrument used for the purposes of this study was the examination instrument on sound as developed by the SPACE Project in the UK. The concepts related to sound were classified into five stages including : no recognition, egocentric concept, initial mental models, synthetic mental models, and scientific mental models. The results revealed the existence of significant differences in terms of the types of concept that children were aware of, according to age and context. Most five-, seven-, and ten-year-old children revealed egocentric concepts related to every sounds, drum, rubber band context, however, most five-, seven-, and ten-year-old children revealed their recognition of the synthetic models of sound propagation when using the string telephone context. These results have implications for the contents of science education for children when it comes to the development of concepts related to sound propagation.

• Journal of People, Plants, and Environment
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• v.24 no.4
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• pp.403-413
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• 2021

Background and objective: There is growing concern about the effects of modern society on mental health, coming with Covid-19-related caveats on depression, anxiety, and stress (DAS). This can be a subject to provide alternative methods which alleviate DAS. In line with this context, sensory gardens are widely acknowledged to stimulate the five major senses (sight, sound, taste, touch, and smell) and can have a significant (positive) impact on mental health. However, there is limited empirical evidence on the effect of these gardens with regard to alleviating DAS - particularly with respect to urban society This is a gab in knowledge how such limits can be addressed. Accordingly, this present study is clearly needed in order to verify if there are any correlations between sensory gardens and (positive) effects on DAS. The aim of this study was therefore to understand current levels of DAS in a high density building with a sensory garden in a courtyard and determine correlations between experiences in the sensory courtyard and levels of DAS. Methods: The Depression Anxiety and Stress Scale (DASS-21) was employed to test the level of DAS. Results: Additionally, 13 different factors associated with experiences in the building, including the stimulation of the five major senses in the sensory courtyard, were measured to reveal their contribution to mitigating depression, anxiety, and stress. It is noted that the average levels of DAS were 7.91, 7.77 and 9.01 respectively indicating that the mental health of participants requires mental health management. However, results show that factors associated with the sensory courtyard could improve mental health. For example, new social relationships, walking with colleagues, and the stimulation of each of the five major senses in the sensory garden could improve DAS. Conclusion: This illustrates that external experiences are more effective at mitigating depression, anxiety, and stress than internal ones. Factor analysis revealed four components: stimulating the five senses; internal and external facilities; internet-based device use; and new social relationships. There was a strong positive correlation between new social relationships and walking with colleagues. There were also strong positive correlations among the stimulation of each of the five senses. In conclusion, there are strong indications that sensory courtyards can help alleviate DAS and should therefore be promoted, particularly in the current Covid-19 situation wherein the physical and mental health of the public at large are threatened. Accordingly, courtyard design should be rethought in light of the relationship between the positive impact of sensory gardens and mental health.

• Journal of the Korean Society of Food Culture
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• v.32 no.1
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• pp.66-74
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• 2017

This study was conducted to investigate the correlation between frequency of high-caffeine energy drink intake in adolescents and their mental health status using data from the Korean adolescent health behaviors online survey (2014-15). Mental health was classified by the five categories: Perception of stress (PS), Insufficient relief of fatigue after sleep (IRFS), Experience of sadness despair (SD), Suicidal ideation (SI), and Subjective unhappiness (SU). Regarding general characteristics, higher age, height, and body weight of subjects were associated with higher frequency of high-caffeine energy drink (HCED) intake (p< .0001). In the OR analysis, when the lowest group (${\leq}2/wk$) and highest group ($1{\geq}day$) were compared, the highest group showed significantly higher OR in all five categories of mental health. According to gender, males did not show better PS, SD, and SI than females who had a high frequency of HCED (p for trend<.0001). According to school level, middle school students showed a higher risk rate than high school students in PS, IRFS, and SD (p for trend< .0001). Based on the above results, higher frequency of HCED intake among adolescents was associated with more adverse effects on mental health.

• 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 Physiology & Pathology in Korean Medicine
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• v.16 no.4
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• 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.