感情-利他行動關係에 關한 批判的 考察(Ⅰ)

安晨鎬(Shin-Ho Ahn) 부산대학교 인문학연구소 1980 코기토 Vol.19 No.-

달맞이꽃 발효액 첨가 양념 돈육의 품질 특성

안유복(Yoo-Bok Ahn),박나영(La-Young Park),이신호(Shin-Ho Lee) 한국식품영양과학회 2016 한국식품영양과학회지 Vol.45 No.7

달맞이꽃 발효액을 식품소재로써 활용 가능성을 모색하기 위해 달맞이꽃 발효액 5%(5-SP, seasoned pork), 10%(10-SP), 15%(15-SP)를 첨가한 소스로 제조한 양념 돈육을 10°C에서 저장하면서 품질 특성을 비교하였다. pH는 저장초기 6.09에서 대조구와 5-SP, 10-SP, 15-SP 등 모든 시험구에서 저장 6일 이후부터 감소하여 저장 15일째 pH 4.83~4.90 범위를 나타내었다. 산도는 처리구별 뚜렷한 차이는 없었으나 모든 처리구에서 저장 6일 이후부터 뚜렷하게 증가하였다. 총균수는 저장 9일째 대조구 10<SUP>7</SUP> CFU/g보다 5-SP와 10-SP는 10<SUP>5</SUP> CFU/g을 나타내어 약 1~2 log cycle 억제되는 경향을 나타내었다. 휘발성 염기태질소 함량은 저장 초기 7.70 mg%에서 저장 12일째에 대조구 17.65 mg%, 5-SP 12.61 mg%, 10-SP 12.62 mg%를 나타내었다. 가열 감량은 저장 15일째 대조구 44.98%, 5-SP, 10-SP는 각각 37.66%, 38.59%로 달맞이꽃 발효액 첨가 소스로 처리한 양념 돈육이 우수하였다. 적색도는 달맞이꽃 발효액 첨가 소스로 제조한 양념 돈육이 대조구에 비해 유의적으로 높았으며, 저장기간 동안 감소하였다(P<0.05). 관능검사 결과 맛, 색, 풍미, 종합적 기호도에서 5-SP가 각각 4.00, 4.00, 3.91, 4.09로 가장 높은 기호도를 나타내었다. The quality characteristics of seasoned pork with sauces containing different concentrations of fermented Oenothera biennis juice such as 5% (5-SP), 10% (10-SP) and 15% (15-SP) during storage for 15 days at 10°C were investigated. The pH level decreased after storage for 6 days and pH 4.83∼4.90 after storage for 15 days in all tested seasoned pork. The titratable acidity increased significantly after 6 days but did not show significant differences between seasoned pork. The total bacteria of seasoned pork were 10<SUP>7</SUP> CFU/g (control) and 10<SUP>6</SUP> CFU/g (5-SP and 10-SP) after storage for 9 days. The total bacteria showed a lower 1∼2 log cycle in seasoned pork with fermented Oenothera biennis juice compared to control. The volatile basic nitrogen contents of seasoned pork were 18.02 mg% (control), 15.41 mg% (5-SP), 14.47 mg% (10-SP), and 17.51 mg% (15-SP) after storage for 15 days at 10°C, respectively. The a value (red) of pork seasoned with fermented Oenothera biennis juice was higher than that of control and decreased during storage. Cooking loss and water holding capacity of 5-SP and 10-SP were better than those of control and 15-SP during storage. The 5-SP showed the best sensory score in taste (4.00), color (4.00), flavor (3.91), and overall acceptability (4.09) among various seasoned pork groups.

발효조건을 달리한 달맞이꽃 발효액의 품질 특성

안유복(Yoo-Bok Ahn),강경명(Kyoung-Myoung Kang),김진학(Jin-Hak Kim),박나영(La-Young Park),이신호(Shin-Ho Lee) 한국식품영양과학회 2015 한국식품영양과학회지 Vol.44 No.5

달맞이꽃과 당도(50, 60, 70°Brix)를 달리한 설탕용액과 혼합물의 발효 중 품질 변화 및 항산화 활성을 검토하였다. 발효과정 중 당도와 pH의 변화는 발효기간 동안 모든 실험구에서 감소하는 경향을 나타내었으며, 20°C군보다 30°C군에서 더욱 감소하였다. 미생물의 변화는 총 균수와 효모 및 곰팡이의 경우 처리구에 관계없이 발효 4일까지 증가하였고 이후 서서히 감소하는 경향을 나타내었으며, 대장균군의 경우 발효 2일까지 증가하다가 감소하여 발효 10일 이후 검출되지 않았다. 발효액의 효소 활성은 발효 6일까지 증가 후 감소하는 경향을 나타내었으며, 30°C·50°Brix구가 발효 6일째 가장 높은 효소 활성(invertase 53.3 unit, amylase 12 unit, cellulase 12.5 unit)을 나타내었다. 총 폴리페놀 함량과 DPPH radical 소거능은 발효기간이 경과함에 따라 증가하는 경향을 나타내었으며, 발효 10일째 30°C?50°Brix구가 가장 높은 총 폴리페놀 함량(7.1 mg TAE/mL)과 DPPH radical 소거능(58.6%)을 나타내었다. The quality characteristics of Oenothera biennis juice (OJ) fermented with various concentrations of sugar solutions (50, 60, and 70°Brix) and at different temperatures (20 and 30°C) were investigated. The sugar concentration and pH of fermented OJ decreased during fermentation and more rapidly decreased at 30°C rather than at 20°C. The number of total bacteria increased during 6 days of fermentation and decreased gradually thereafter, and coliform bacteria were not detected after 8 to 10 days of fermentation at 20 and 30°C. Enzyme activities (invertase, amylase, and cellulase) of fermented OJ with 50°Brix sugar solution were the highest among the different treatments after fermentation for 4 days at 30°C. Total polyphenol content and DPPH radical scavenging ability increased during fermentation. The highest total polyphenol contents and DPPH radical scavenging ability were 7.1 mg TAE/mL and 58.6%, respectively, when fermented at 30°C with 50°Brix sugar solution.

산야초 발효액의 품질 특성

안유복(Yoo-Bok Ahn),강경명(Kyoung-Myoung Kang),김진학(Jin-Hak Kim),박나영(La-Young Park),이신호(Shin-Ho Lee) 한국식품영양과학회 2014 한국식품영양과학회지 Vol.43 No.11

산야초와 설탕의 비율을 1:1(w/w)로 혼합하는 전통적인 방법으로 달맞이꽃, 오행초, 옻의 발효액을 제조하여 상온에서 6개월간 발효 및 숙성 중 품질 특성, 효소 활성, 항산화 활성의 변화를 조사하였다. 모든 실험구에서 발효기간 중 당도는 감소하였으며, 점도는 발효 3개월까지 증가하다가 숙성기간 중 감소하였다. 3개월의 발효기간 중 pH는 낮아졌고 적정산도는 높아졌으나, 3개월의 숙성기간 중에는 뚜렷한 변화를 나타내지 않았다. 미생물의 변화는 발효 1개월 이후 6개월 동안 점차 감소하는 경향을 나타내었으며, 유산균의 경우 전 기간 동안 검출되지 않았다. 전통적인 방법으로 제조한 산야초 발효액의 invertase, amylase, cellulase 활성은 발효 및 숙성 전 기간 동안 매우 낮은 활성을 나타내었고, 시중에 판매되고 있는 5종의 산야초 발효액 모두 매우 낮은 효소활성(1 unit 이하)을 나타내었다. 총 폴리페놀 함량은 발효기간 중 증가하다가 숙성기간 동안 일정하게 유지되었으며, 그중 달맞이꽃 발효액의 폴리페놀 함량(6.40 mg/mL)과 DPPH radical 소거능(40.52%)이 가장 높았다. The quality characteristics, enzyme activity, and antioxidative activity of fermented wild grass juices were investigated during fermentation and ripening for 6 months. Fermented wild grass juice was prepared from wild grasses (Oenothera biennis, Portulaca oleracea, and Rhus verniciflua) and sugar. Wild grasses and sugar mixed at the same ratio (1:1, w/w) and ripened at 20°C for 3 months after fermentation for 3 months at 20°C. The °Bx of all fermented wild grass juices (FWGJ) decreased during fermentation. The pH of all FWGJ decreased gradually during fermentation and did not show any significant difference during ripening. Viscosity of FWGJ increased during fermentation but decreased during ripening periods in all tested samples. Total viable cell of FWGJ decreased after fermentation for 1 month, whereas lactic acid bacteria were not detected during fermentation. Enzyme activity was lower than 1 unit during fermentation and ripening period in all tested FWGJ samples. Enzyme activity of commercial FWGJ (Acanthopanax sessiliflorum, Oenanthe javanica, Plantago asiatica L., Platycodon grandiflorum, Orostachys japonicus A.) showed lower activity of 1 unit following invertase, cellulase, and amylase activity.

恨 : 한국인의 負的 感精?

안신호 서울大學校 社會科學大學 心理科學硏究所 1997 心理科學 Vol.6 No.2

제3뇌실내 낭미충증 1례

안계훈,양의중,김충현,장석정,안태형,도성신,신호 대한신경외과학회 1990 Journal of Korean neurosurgical society Vol.19 No.3

Cerebral cysticercosis is relatively common disease in Korea. But cysts in the ventricular system are rare form. In the ventricular system, they occur most frequently in the 4th ventricle, more rarely in the lateral and 3rd ventricle. We have recently experienced a case of cerebral cysticercosis which involved the 3rd ventricle. A sixty-year old man was admitted because of generalized seizure attack followed by drowsy mentation. On admission, there were no specific localizing and lateralizing neurological abnormalities except bilateral, mild degree optic papilledema. Brain CT scan after intraventricular metrizamide administration disclose a cystic mass in the third ventricle. And the serum ELISA test was positive(patient' s titer : 0.31, normal : below 0.18). Anterior trancallosal approach was performed and cystic mass was removed from the third ventricle. Pathological diagnosis of the specimen was cysticercosis. Following surgery, the patient's symptom cleared up and papilledema disappeared gradually.

感情-利他行動關係에 관한 批判的 考察(Ⅱ) : 動機的 接近

安晨鎬 釜山大學校 學生生活硏究所 1980 硏究報 Vol.16 No.1

Berkowitz's Krebs', Hornstein's and Batson's approaches on empathy-mediated altruism were reviewed. Berkowitz focused on the inhibiting effects of self-concern upon empathy and helping behavior. Krebs demonstrated clearly the relationships between empathy and altruistic behavior, Hornstein emphasized similarity and “perspectives to hunan nature” to be important variables for we-group formation and prosocial behavior. Batson has done most important researches on empathy and altruism. He proposed altruistic empathy against Piliavin's egoistic motivation model of empathic arousal reduction. Batson's empathy was discussed to be a important variable (additionally, Staub's “impersonal sadness” and Rosenhan's “other-focused sadness” also seemed to be noticeable) to explain the relationships between affect and altruism.

한국의 정서 및 동기심리학 연구 : 개관 및 문헌정리

안신호,박두진 부산대학교 심리과학연구소 2000 심리과학연구 Vol.1 No.-

우리 나라 심리학계에서 지금까지 발표된 정서 및 동기심리학 관련 연구들을 포괄적으로 개관하고 주제별로 문헌을 정리하였다. 1970년대에 침체 상태이던 연구가 1980년대부터 증가추세를 보이고, 1990년대부터는 연구가 왕성하였다. 정서 관련 연구는 (1) 정서구조, 정서상태 추론, 및 기타 이론 접근, (2) 정서-인지 관계에 관한 이론적 및 (3) 응용(임상, 산업) 연구, (4) 정서체험, (5) 스트레스, (6) 행복, (7) 기타 개별 감정, (8) 정서발달, (9) 감정 척도, (10) 신체변화 지표, (11) 동양고전 혹은 문화차 연구로 대별하였다. 동기 관련 연구는 (1) 성취동기, (2) 내재적 동기, (3) 개인 자존감, (4) 집단 자존감, (5) 인지적 일관성, (6) 공격, (7) 기타 사회적 동기, (8) 동기 체계, (9) 조직 동기, (10) 조직 만족, (11) 소비자 욕구로 나누어 살펴보았다. Studies on emotion and motivation by Korean psychologists were extensively collected, classified, and briefly reviewed. The ratios of studies on emotion and motivation were increased from less than 10 percent in 1970s, through 13 percent in 1980s and 15 percent in early 1990s, to about 25 percent recently among those published in the journals of Korean Psychological Association. Research on emotion was classified into (1) structure or inference of emotion, (2) relationship between emotion and cognition, (3) emotional experience, (4) stress, (5) happiness, (6) other discrete emotions, (7) development, (8) scales, (9) physiological changes, and (10) oriental literature or cultural approach. Research on motivation was classified into (1) achievement need, (2) intrinsic motivation, (3) self-esteem, (4) group self-esteem, (6) cognitive consistency, (7) aggression, (8) other social motivations, (9) work motivation, (10) job satisfaction, and (11) consumer motivation.

悲哀尺度에 관한 一硏究 : 性·年齡·宗敎·學歷變因과 悲哀와의 關係 The Relationships of Pathos to Sex, Religion, Age, and Education Level

安晨鎬 부산대학교 사회과학대학 1984 社會科學論叢 Vol.3 No.1

In Orient, expecially in Buddhist thoughts, pathos or compassion(karun.a-, in Sanskrit) have long believed to be an essential feeling to altruism. About one thousand and five hundred years ago. Won-Hyo, a Korean Buddhist priest, divided sadness into three categories: self-sadness, other-sadness and pathos. Pathos means a feeling of pity and sadness for human being based on recognizing nothingness of the lives of human being. If one who apprehends that our lives are fundamentally of nothingness sees others in general struggling for their avarice, one may feel pity for them. The present investigator suppose that for a person to feel an affect, a kind of readiness to feel it should be necessary. The readiness may be a sort of cognitive structure. The readiness to feel other-sadness might be a cognitive structure to regard self as a discriminated individual from others. The readiness to feel pathos might be a cognitive structure about the nature of human being, and a cognitive structure about others in general. Previous study(Ahn, 1983) found that the readiness for pathos developed late: College students' pathos scores on the Pathos Scale were higher than 5th, 8th or 11th graders'. The present study was carried out (1) to probe the life-span developmental trends of pathos, and (2) examine the relationships of pathos to sex, religion and education level. Two hundred and eighty-nine college students (125 males and 164 females) and 223 males(107 thirty-to thirty-nine-year-olders; and 116 older than 39 years of age) and 259 females(139 thirty-to thirty-nine-year-olders; and 120 older than 39 years of age) were administrated to answer on the Pathos Scale. For constructing the Pathos Scale, 12 situations were selected among 32 situations at which Buddaha felt pathos. They not only were described without Buddhist jargons but could be encountered frequently in our everyday life. The selected situations were as follows: (1) When you see people care to do base things and deceive others; (2) When you see people's life styles not clear and aboveboard; (3) When you see people succumb to bad ideas and temptations; (4) When you see people avaricious and stingy; (5) When you see people commit every bad act; (6) When you see people apt to fight with others and increase anger and hatred of others; (7) When you see people abandon themselves in a lazy depraved way of life; (8) When you see people arrogant and assume airs of importance; (9) When you see people with useless desires and dangerous ideas do something dirty and shady frequently; (10) When you see people inclined to bad directions because of foolishness; (11) When you see people always too busy for the sake of their family or their own desires; (12) When you see people always attacked by diseases. Twelve adjectives which were the most frequent responses at the Buddha's Pathos Situations in the preliminary study were selected. They were poor or pitiful (two with very similar meaning); sad or sorrowful (two with very similar meaning); impatient or irritated; hateful or detestable; angry; unpleasant or disgusting; disgusting; empty or vain; wretched or deplorable; and foolish. Each of the 12 situations was printed on the top of 12 sheets of paper, and the sheets were randomly arranged in order. Below each situation, 12 adjectives were listed with 7 point scales. Subjects were instructed to imagine the situations independently, and asked to mark 0 on the column according to how strongly they would feel at each situation. Three dependent measures were calculated for each subject: Pathos score(sum of rating scores of four adjectives about pity and sadness); Anger score (sum of four adjectives related to anger and disgust); and Differences between pathos and anger scores(Pathos minus Anger). Each dependent measure of the college students' data was analyzed by a 2(Sex)×3 (Religion) factorial analysis of variance with the methods of unweighted means. Two ANOVAs for Pathos and Difference (Pathos minus Anger) scores revealed that Christian students felt more pathos in Buddha's Pathos Situations than Buddhist or Non-Religion group students. Each of three dependent measures of the data of the olders (who were older than 30 years of age) was analyzed by a 2(Sex)×3(Religion)×2(Age)×2(Education Level) with the methods of unwighted means. Any main or interaction effects were not found significant for Anger scores. The ANOVA for Pathos scores of the olders showed that there were a main effect of Sex (that is, females felt more pathos) and two interactions: Religion×Education Level (highly educated Christians felt pathos more, but highly educated Buddhists felt pathos less) and Sex×Education Level (highly educated females felt more pathos, but highly educated males felt less pathos). The ANOVA for Difference scores(Pathos minus Anger) revealed similar results to the Pathos scores. Comparisons between students and the olders showed more clearly the above findings.

悲哀와 利他行動

安晨鎬 부산대학교 사회과학대학 1982 社會科學論叢 Vol.1 No.1

In order to anchor pathos as moral sentiment to the framework of psychological formulation, findings in the psychological experiments on the affect and altruism, and the concept of pathos in philosophical, psychological (in phenomenological approaches), and Buddhist speculations were reviewed. Pathos, defined as an emotional attitude combined with feeling of nothingness of our life, has such draracteristics as similarity with others, and weakening self-concern and the value of one's possessions, which, in turn, enhance empathy and sensitivity to other's misery, and therefore, altruistic behavior. Male and female freshmen experienced pathos, other-focused sadness or self-focused sadness or heard about Busan city (control group) in laboratory. After mood arousal, opportunity for helping a student in need was suggested. The results were interpreted tentatively to support the hypotheses pathos and other-focused sadness increase altruism.