화학안전 교육 운영 체계 개선방안

남민서,이용승,김승준,양창훈,이청수,김효구,유병태 한국공업화학회 2023 한국공업화학회 연구논문 초록집 Vol.2023 No.0

Fluoxetine 투여후 발생한 추체외로증후군 3례

이정호,이기철,곽동일,정인과,남민 大韓神經精神醫學會 1997 신경정신의학 Vol.36 No.2

The selective serotonin reuptake inhibitor fluoxetine is one of the most frequently prescribed drugs for the treatment of depression and other psychiatric disorders. In the few years, there have been several reports of adverse effects encountered during coadministration of fluoxetine with or without other psychotropic drugs. We experienced three cases of extrapyramidal symptoms were developed when admini-stered fluoxetine alone and with neuroleptics. We conclude that there is a probable or possible causal relationship between fluoxetine and extrapyramidal side effects. The pathogenesis of such adverse reactions, which may be hetero-geneous, is unknown, but it has been suggested that they might be caused by serotonergically mediated inhibition of dopaminergic transmission. From reports in those cases, it appears that fluoxetine alone may be associated with extrapyramidal side reactions. Furthermore the potential for increased levels of concomitant psychotropic medicines and increased side effects, should be borne in mind.

일부 생산직 근로자와 가정주부의 월경전기증후군 특성 비교연구

김영래,맹광호,남민 大韓産業醫學會 1997 대한직업환경의학회지 Vol.9 No.3

To assess and compare premenstrual changes in women workers and housewives, a self rating retrospective premenstrual assessment form(PAF) was administered to 184 women workers and 163 housewives who reported premenstrual changes. The results were as follows; 1) According to typological categories of retrospective premenstrual assessment form, the most commonly reported changes in mood and behavior were major depressive syndrome(22.3% vs 26.4%), impulsive syndrome(23.4% vs 25.2%) in both subjects. Among the subtype of depressive syndrome, hostility feature and withdrawal feature were most frequent. The most commonly reported changes in physical condition were general discomfort (65.8% vs 62.0%), fatigue (51.1% vs 32.5%). 51.1% and 45.4% of each subjects reported impaired social function. 2) In the mood and behavior changes in typological categories, housewives more frequently reported hysteroid feature. 3) Regarding the physical conditions in typological categories, housewives more frequently reported water retention syndrome. On the other hand, women workers reported fatigue syndrome more frequently.

교대근무자의 우울과 불안 및 면역기능

정치경,정인과,조숙행,서광윤,남민 大韓産業醫學會 1997 대한직업환경의학회지 Vol.9 No.3

This study was performed to investigate the relationship of anxiety, depression and immune function in the day workers and shift workers. To evaluated psychological problems and immune response encountered by shift workers, peripheral lymphocyte cell, State-Trait Anxiety Inventory and Beck Depression Inventory were administered to 63 workers, including 32 shift workers and 31 day workers. The results were as follows: 1. Mean score of Beck Depression Inventory for depression was significantly higher in shift workers than in day workers. 2. No significant difference of mean score of Trait Anxiety Inventory was demonstrated between two groups, however, mean score of State Anxiety Inventory was significantly higher in shift workers than in day workers. 3. The number of lymphocytes, T-lymphocytes, helper T-cell, helper to suppressor T-cell ratio and Null cell in shift workers were significantly lower than those in day workers, however, no significant difference for the number of B-lymphocytes, suppressor T-cell were observed between two groups. From the above results, it suggested that the shift work have changes depression, state anxiety and decrease part of the celluar lymphocyte immune functions.

죽은 자를 위한 무속의례와 불교의례의 구조적 분석

南珉理 한국불교학회 2001 韓國佛敎學 Vol.30 No.-

Means the Buddhist Factors in the Mourning-Funeral Folklore 서천서역국의 후계자인 석가여래가 천상에서 내려와 지상을 견문할 때 조선 국왕의 딸 당금애기를 만나며, 이들의 사이에서 세 아이를 낳게된 당금애기는 서천서역으로 아버지를 찾아가 당금애기와 석가여래는 하늘나라로 올라가고 세 아이는 조선에 남아 삼석제불이 된다는 巫祖의 신화로 나타나 안택제사, 성주바지, 고사 등 일반무속의례에 빈번히 등장한다.충청도의 무속신화攀 김태곤, 한국의 무속신화(서울:집문당, 1985), pp.159~164.攀攀에서는 산에서 탁발하러 온 중이 제석각시의 잉태를 예언하게 되고 아이를 낳은 제석각시는 집에서 쫓겨나 중이 있는 산사로 간다는 이야기로 나타난다.씻김굿에서 제석거리는 제석근본무가를 부르고 나서 망자의 극락왕생을 위한 염불을 한다. 흔히 당금애기, 시준애기로 불리는 제석님네 맏딸아기는 부모와 오빠들이 집을 떠나 있는 동안 도사중의 영력으로 임신을 하고 세 아들을 낳게되며, 맏딸아기가 세 아들을 데리고 중을 찾아가는 것으로 본풀이가 엮어지며

전역 최적값을 구하기 위한 K-평균 군집화

남민,오승민,이종환 한국산업경영시스템학회 2024 한국산업경영시스템학회 학술대회 Vol.2024 No.추계

전통상장례와 현행 상장례에 관한 고찰

남민이 明知大學校 經濟硏究所 2002 경영연구 Vol.21 No.2

조선시대 수의와 현행 수의의 착의법에 관한 연구

남민이,한명숙 복식문화학회 2000 服飾文化硏究 Vol.8 No.6

수의의 금기에 관한 고찰

남민이 복식문화학회 1999 복식문화연구 Vol.7 No.3

Folk belief, which originated with the rise of human existence is a fundamental and comprehensive mode of living that reflects sociocultural conditions. Adherents of folk belief accept a certain thing to be true and real without scientific authority and absolute certainty. Taboo can be seen as a king of folk belief. The object of this study is to examine the taboos in relation to the manufacturing process and the quality of the shroud and to shrouding customs. I will also try to find out the meaning and significance in this. Through this task, I hope to contribute to the enhanced understanding of the cultural characteristics, the spiritual life, and the views on after life of the Korean people. In Korea, it is considered to be propitious to prepare the shroud on the intercalary month of the leap year , as it allows one to enjoy longevity healthy and sound. Moreover, as this belief gives credence and repose while preparing for the “final departure”, this custom is relatively well observed. From the taboo concerning leap months, we infer that death as viewed as a commencement of a new life, which reveals a positive view on afterlife. This can be seen as a return to the origin of anti-universal space in this “bonus” month of anti-universal time. Taboos on the manufacturing process of the shroud is related to the belief that it allows the deceased to go the nest world without any hesistation or disturbances. This symbolizes the immortality of the human soul: I. e. that the human spirit does not end in this world but continues on to the next. Taboos concerning the preparation process of the shroud as well as various other taboos are related to the belief that preparation for the shroud should be done in sincerity and secredness with a thoughtful consideration for the deceased. This can be perceived as an implication to sanctity for the dead.

조선시대 수의와 현행 수의의 착의법에 관한 연구

남민이,한명숙 복식문화학회 2000 복식문화연구 Vol.8 No.6

The purpose of this study is to organize how the deceased are clothed. Although there are many people who have seen the dead clothed once or twice and although the clothing has been constantly going on, there have been no books or studies on how the deceased are clothed. Instead, the methods have only been handed down orally by seniors and others who are experienced in it. I see the necessity of systematizing the method of clothing the deceased so that both ordinary people as well as experts can utilize it properly to show their sincerity and courtesy towards the dead. This study is based on literature including old books, dissertations, publications, and reports on ethnic customs. It also refers from interview results of shrouds makers, those experienced in clothing the dead, and seniors knowledgeable in the trade. Funeral manifested the social status of the dead, Shrouds of the olden days had different colors, such as white, black, blue, red, etc, according to items. However, nowadays they are white, pink, or partially light blue or sometimes people just keep the colors of their original cloths. Current items do not differ much from those of the ancient times, though Kwadu, Km, and Po, which were used to cover the belly, have been relatively simplified. The form of shrouds has changed nowadays. There are differences in the funeral procedures and how the deceased are clothed. In the olden days, when a person died, the body was cleaned up and clothed the very next after death. Nowadays, the cleansing and clothing of the body and placing the body in the coffin are all done together the following day. According to the foregoing, though there are no big differences in the way the deceased are clothed between the olden days and the present, the order in which Aksu and Bsn are placed, differs and the procedures, items and shape have been simplified.