新型 艦艇의 效率的인 運用 및 廠整備 改善 方案에 관한 硏究

박종익 해군대학 1989 海洋戰略 Vol.- No.63

공주시 계룡면 마루골 칠석제 분석

박종익 어문연구학회 2019 어문연구 Vol.102 No.-

Marugol Chilseokje in Gongju is a rite combining the Dure and Chilseong Faith. Among them, the Dule began in the late Joseon Dynasty. There is a flag made in 1988 in this town. It is assumed that the Dule existed when this flag was made Chilseong Faithe is a folk belief that was passed down during the Goryeo Dynasty. The ancestors wished happiness or family well for this Chilseong. Above all, he believed in Chilseong, hoping for the health and growth of his children In this way, the tradition of dure-eating and Chilseong Faith were combined to become Chilseokje. The period is around the 1930s. The villagers prayed for the well-being of the village through Chilseokje. and played traditional music as part of the Dule event. Several villages participated in the Chilseokje held in Marugol. The number of villages that participated in the village's Chilseokje is 12. The villagers held ancestral rites with the people of Marugol. People are playing traditional music and play with after perform ancestral rites This Chilseokje of Marugol continues to this day. The whole village holds a ceremony for two days. After the ceremony, we all share food and play together like in the past. Chilseokje, which is being passed down today, is of high value as a folk cultural heritage. This culture has a history in that it has been passed down for a long time. And this is local in that it is being passed down in the region. It becomes an important cultural heritage in that it is not seen in other regions. In addition, it is more valuable in that it is said to be a cultural heritage that has been passed down to date. 공주시 마루골 칠석제는 충청지역에 몇 남지 않은 칠석날의 공동체의례이다. 마루골 칠석제는 이틀에 걸쳐 의례가 수행된다. 첫째 날에는 농기바탕에 기세우기, 두레김매기, 칠석 걸립풍장 지신밟기 등이 시행되고, 둘째 날에는 농기모셔오기, 칠석고사, 농기고사, 합의풍장, 잠뱅이씨름 경연 등이 행해진다. 이처럼 다양한 절차나 행사가 복합된 마루골 칠석제는 두레먹이와 칠성고사의 결합체이다. 마루골 두레먹이는 1888년 이래 전승되던 것이고 칠성고사는 예로부터 전승되던 가정신앙의례이다. 이러한 두 의례가 일제강점기에 하나로 묶이면서 칠석제가 형성되었고, 이것이 오늘날까지 지속되고 있다. 이 글에서는 마루골 두레먹이와 칠성고사를 중심으로 살펴보았다. 마루골 두레먹이의 유래와 전승, 합두레먹이의 실제와 전개과정 등에 대해 다루었다. 칠성고사에 대해서는 칠성신앙의 유래와 마루골 칠성신앙에 비중을 두어 분석하였다. 이러한 바탕에서 실제 2019년 마루골 칠석제에 대한 관찰기록과 이에 대한 해설적 접근을 시도하였다. 나아가 마루골 칠석제의 민속 문화유산으로서의 가치를 살펴보았다.

대한신경정신의학회 회칙 개정에 대한 제언

박종익,이중서 大韓神經精神醫學會 2005 신경정신의학 Vol.44 No.4

In the face of rapid changes of society and medical environment, we now come to a crisis in which the identity of psychiatry is threatened. The regulations of a society are rules made in order to govern the way its activities are done or to control the way its members behave. So, the amendment of the regulations of Korean Neuropsychiatric Association (KNPA) are needed to cope with current difficulties efficiently. The planning committee drew up a revised version of regulations based on the intent of KNPA, i.e., developing neuropsychiatry, enhancing the mental health of people, promoting friendship among the members and extending the rights of members. As the need of the hour, the establishment of an institute to carry out the development of mental health polices on a long-term basis, the reestablishment of the relations with connected organizations and academic societies, and the reconstitution of the KNPA organization to heighten the efficiency of operations were chosen. In this article, the details of revised regulations were proposed and discussed.

혈액투석을 받는 만성신부전 환자에서 야간수면의 특성과 삶의 질과의 연관성

박종익,김성재,정해혁,이정희 대한신경정신의학회 2006 신경정신의학 Vol.45 No.2

삶의 질이란 평가자에 따라 달라질 수 있지만 개인이 인 생을 살면서 자신의 위치에 대하여 어떻게 지각하느냐의 정도라고 정의할 수 있다.1) 따라서 질병으로 인한 스트레 스는 평균수명과는 별개로 삶의 질에 중요한 영향을 미친 다. 즉 현대의학의 발달로 인하여 만성신부전 환자들의 생 존율은 증가하고 있지만2) 그것이 곧 삶의 질이 높아졌다 는 것을 반영하는 것은 아니다.3) 만성신부전 환자에서 불면, 수면유지곤란, 주간졸음 등 의 수면장애는 흔하다고 알려져 있다.4,5) 야간수면다원검 사(polysomnography)를 시행한 연구에서 수면무호흡증 (obstructive sleep apnea, OSA), 주기성 사지운동증(periodic limb movements during sleep, PMLS), 자발성 각성(spontaneous arousals)등의 일차적 수면장애의 발 병률이 매우 높다고 한다.6-8) 일반인에서 이런 수면장애는 삶의 질에 부정적으로 영향을 줄 수 있는 일반적 건강상태, 삶의 만족도, 기분, 작업 수행 등에 부정적으로 작용하게 된 다.9) 주간 졸리움은 일상생활에 지장을 초래하고 여행과 작업 중에 사고위험을 높이며, 일반적 건강상태를 악화시 킬 수 있다.10-12) 또한 만성 불면증은 인지기능의 저하13,14) 및 치료결과에도 부정적 영향을 미칠 수 있다.15) 특히 수 면 무호흡증은 여러 연구에서 고혈압, 협심증, 부정맥, 관상 동맥질환, 심부전과 같은 심혈관 질환과 관련되었고16,17) 중 풍(stroke)과 같은 합병증을 야기할 수 있으며18) 이로 인 접수일자:2006년 2월 1일 / 심사완료:2006년 2월 28일 Address for correspondence Jung Hie Lee, M.D. Department of Psychiatry, Kangwon National University, College of Medicine, and Kangwon National University Hospital, 17-1 Hyoja- 3-dong, Chuncheon 200-947, Korea Tel:+82.33-258-2310, Fax:+82.33-256-3344 E-mail:jhielee@kangwon.ac.kr 만성신부전 환자의 수면과 삶의 질 J.I. Park, et al J Korean Neuropsychiatr Assoc / Volume 45, No 2 / March, 2006 146 해 삶의 질은 상당히 영향을 받는다고 볼 수 있다. 하지만 수면장애가 흔히 동반되는 만성신부전 환자에서 수면장애와 삶의 질에 관한 연구는 제한적이다. 외국의 경 우 설문지만을 이용한 연구들이 있었고,19,20) 야간수면다원 검사를 이용하여 수면장애와 삶의 질과의 관련성을 조사 한 연구들이 있으나21,22) 국내에는 전무하다고 할 수 있다. 따라서 본 연구는 혈액투석을 받는 만성신부전 환자에서 야간수면다원검사를 통하여 평가한 수면장애의 특성을 통 해 삶의 질과의 연관성을 살펴보고자 하였다. Objectives:We aimed to compare the quality of life (QOL) between patients with chronic renal failure (CRF) and normal control subjects, and to examine the relationship of QOL with the sleep characteristics in CRF patients. Methods:The Epworth Sleepiness Scale (ESS) and World Health Organization Quality of Life assessment instrument- Brief form (WHOQOL-BREF) were administered to 26 CRF patients (male:20 Age:53.5±8.7 years) and 26 age- and sexmatched control subjects (male:20 Age:51.9±9.7 years). Nocturnal polysomnography (Embla S7000 Medcare system, New York, USA) was conducted for 26 CRF patients to measure the sleep parameters. Results:The total score and all the subscale scores of WHOQOL-BREF in the CRF patients were lower than those of the control subjects (p<0.01). The amount of rapid eye movement sleep (REMS) was positively correlated with the physical health domain score (r=0.457). In addition, there were significantly negative correlations of the respiratory disturbance index and hypopnea index with the physical health domain score (r=-0.415, -0.616). Conclusion:The QOL of CRF patients was lower than that of the normal controls. Particularly, lower QOL of the physical health domain in CRF patients was associated with greater severity of sleep breathing disorder and lower amount of REMS. (J Korean Neuropsychiatr Assoc 2006;45(2):145-151)

韓國敍事文學의 祈子信仰 硏究 : 文獻說話 古典小說을 中心으로

朴鍾翼 충남대학교 문리과대학 어문연구회 1991 語文硏究 Vol.21 No.-

遊山記 考察

박종익 충남대학교 문리과대학 어문연구회 1999 語文硏究 Vol.31 No.-

한국의 정신분열병 외래 환자의 직ㆍ간접비용

박종익,송선희,서동우,장현종,이종국,장안기,김윤,이철,홍진표 大韓神經精神醫學會 2000 신경정신의학 Vol.39 No.3

연구목적 : 정신분열병 외래 환자의 직접 비용과 간접 비용을 추산해 보고, 의료 자원의 적절한 운용과 효과적인 배분을 위한 보건 정책의 기초자료로 사용하고자 한다. 방 법 : 정신분열병 진단을 받은 289명의 환자를 대상으로 6개월간 외래를 방문하면서 사용한 의료비와 시간을 조사하여 직접 비용을 추산하였고, 이 기간 동안 소실된 생산성을 간접 비용으로 환산하였다. 만성질환인 관상동맥 질환을 앓고 있는 환자 82명을 대조군으로 하여 비용을 비교하였다. 결 과 : 정신분열병 환자의 실업률은 72.1%였으며, 직장을 가지고 있는 경우에도 단순노무직의 비율이 64.5%로 매우 높았다. 정신분열병의 직접 비용은 평균 81.5만원으로 관상동맥 질환의 평균 71.5 만원보다 상대적으로 많이 추산되었으나 유의하지는 않았다. 간접 비용은 평균 645.6만원, 258.9 만원으로 정신분열병군이 2.5배 정도 높았다. 결 론 : 정신분열병은 다른 만성질환에 비하여 상대적으로 매우 고비용이 요구되는 질환이며, 보다 체계적인 비용의 추산을 통하여 양질의 정신 보건 서비스를 제공할 수 있는 토대가 마련되어야 할 것이다. Objectives : We have aimed to estimate the direct and indirect costs of treating out-patients with schizophrenia in Korea, to use this fundamental data for the effective management and proper distribution of the medical resource. Method : To estimate the direct cost, we surveyed the medical cost and time of two hundred and eighty-nine out-patients with schizophrenia for six months. And the lost productivity as many months was converted into the indirect cost. Those of eighty-two coronary heart disease patients were also estimated as a comparison group. Results : An unemployement rate of schizophrenic patients was 72.1 percent. Moreover the ratio of the laborer in the sample was, even if employed, 64.5 percent. The mean direct cost of schizophrenic patients was, about 815,000 won, higher than that of coronary heart disease, 715,000 won however it was not statistically significant. The former was also estimated 2.5 times more than the latter for the indirect cost, or 6,456,000 won versus 2,589,000 won. Conclusion : Schizophrenia is a relatively costly illness compared to other chronic illness, so the systematic estimation of the cost is necessary to provide mental health service of high quality.

대한민국 법령에 나타난 정신질환에 대한 차별 조항 및 그 개선에 관한 연구

박종익,이성동,정은기,서동우,홍진표 大韓神經精神醫學會 2004 신경정신의학 Vol.43 No.2

기온의 일변화에 대한 고찰

박종익,원효성,류찬수 조선대학교 학생지도연구소 2004 生活指導硏究 Vol.23 No.1

The research of appearance time delay of highest and lower air temperature in a day and diurnal variation of air temperature were carried out and the results are as follow; 1) In respect to diurnal variation of mean temperature. the highest temperature in a day appear at 1500LST and the lowest temperature come out at 0600LST except for autumn. Therefore, it is considered that lowest temperature is observed just before sun rising or immediately after sunset. 2) The reason of appearance time delay of highest temperature is associated with continental degree and oceanic degree. At this point, the farther it is from costal area, the later highest temperature appear. 3) Characteristics of area where the frequency of highest temperature appearance before 1200LST is more than 10 day, is close to coastal line. This is caused by a) land-sea breeze occurrence, b) clear sky under 5.4 cloudiness, c) wet and high humid atmosphere, and d) high percentage of sunshine.

태안군 소원면 의향리 개미목 마을의 민속신앙 고찰 : 어로 관련 민속신앙을 중심으로

박종익 충남대학교 인문과학연구소 2007 인문학연구 Vol.34 No.2

In this article, ship rituals and the god of ships (of fishing religion)in Taean-gun Sowon-myeon Gaemimok village are discussed. Here are the conclusions. First, the main gods in the shrine of Gaemimok village were the gods of the mountain, the sea, and the ship. The god of the mountain, living at the back of the mountain, was to control everything concerned with the village. The god of the sea, the so-called dragon god, was also worshiped since Gaemimok was a fishing village adjacent to the sea. The god of ships was the master god of ships and he was also enshrined in the village. The villagers believed that these gods helped achieve the stability of the village, ensure an abundant harvest and plentiful fishing, as well as safe sailing for fishermen. In Gaemimok, most ships performed the ship ritual prior to 1970. During the ship ritual, people used to fix a flag in the forward deck of a captain's cabin. After fixing the flag, which symbolized the god of ships, they put an offering under the flag, and then a ship owner, the master of the rite, performed a ship ritual. There were four main reasons for the ship ritual. They performed a ship ritual, firstly, when people bought ships and floated them in the sea secondly, when setting sail to fish for the first time that year thirdly, after the master of the ship or one of his family members had any accident or disease and fourthly, when they could not catch much fish or vice versa. In the all examples explained above, the god of the sea and the ship were the main gods of the religion. Gaemimok villagers regarded the god of the sea as the master god of the sea and the god of ships as the master god of ships at the same time. Therefore, a ship ritual was held to pray to the master gods of ships and sea for safe sailing and an abundant catch of fish. The ship owners in Gaemimok village imagined the god of ships through theirdreams. The most common god of ships in Gaemimok village was the god of the bride. There were also the gods of beggar and baby, but these were unusual. This ship ritual for the god of ships was represented by its offering or forbiddance. Gaemimok villagers' recognition was based on the character of the god of ship's and resulted in the various ways of worship. At the same time, they consideredthe god of ships the master god of their ships, and prayed to the god for their safe sailing as well as an abundance of fish.