여대생과 여성산업근로자의 우울에 관한 연구

정성덕,임계원,김융일,김성이 가톨릭대학교 학생생활상담소 1983 聖心生活 Vol.2 No.-

불안이나 우울은 정도의 차이는 있을지라도 생활하는 모든 사람이 겪는 정신의학적 증세이다. 불안은 개인적인 내적 심리나 사회환경적인 외적 여건에 따라서 사람마다 경험이 다르고 증세의 발현 양상도 다양하다. 즉 불안증세의 발병율이 일반인구중 2-4% 라고하는 보고서도 있고 여러가지 신경증 발병빈도인 전체인구의 1/0-1/10이라는 숫자가 불안빈도에 해당된다고 보는 견해도 있다. 그리고 우울은 일반인구중 15 %가량되며 정신병동 입원환자중에는 23%나 된다고 한다.(DSM Ⅲ 1980) 이 우울은 신체화하여 가변적으로 표현되는 경향이 강하며, 불안과 우울이 중첩되는 경향이 짙다고 보는 연구자도 있다. (Stoeck1e 1962, 정학송 : 1977 ) 또 우울증이 불안을 동시에 갖거나 불안신경증이나 우울신경증 환자의 약 1/3정도는 판결이 불가능하다는 보고도 된 바 있다.(Lopez : 1972, 김명호 : 1981) 그리고 신체척인 만성질환이 있을때도 불안이나 우울은 쉽게 경험된다고 한다. 이러한 우울이 20대전후의 연령군인 여대생들은 어느정도로 경험하고 있는지 측정해보는 것도 흥미있는 연구이다. 특히 이 연령군은 미성년에서 성인이 되는 과정이라는 점이나 가정과 사회생활의 조화와 더 나아가서 교우관계나 졸업후의 진로문제 등 자아통일성을 확립해 나가 는시기이다. 이들이 겪고있는우울을 측정하여 그원인을 사회정신의학적 견지에서 분석해봄으로써 이들이 정신증적으로 흐르는 경향을 미리 예방하는 중요한 자료가 될 것으로 보는바 본조사를 실시 하였다.또한 동일 연령군에 놓인 여성근로자들을 택하여 그 성적을 비교검토해 보았다.

우울증 ( 憂鬱症 ) 의 임상적 측면

정성덕 한국정서행동장애학회 1986 정서ㆍ행동장애연구 Vol.2 No.1

N/A

나환자의 불안과우울에 관한 연구

정성덕,민성길,유계준,김주덕,유준 大韓癩學會 1982 癩學 會誌 Vol.15 No.1

Iproniazid 및 Lithium이 가토 혈중주정농도에 미치는 영향에 관한 실험적 연구

정성덕 大韓神經精神醫學會 1973 신경정신의학 Vol.12 No.4

In recent years, it has been known that lithium has marked psychotropic effects in controlling manic excitement, various other psychotic excitements and the recurrence of both manic and depressive symptoms. Iproniazid is the very first antidepressant which first introduced in medicine as a antituberculous agent in 1951. Thereafter many investigators established that iproniazid was of particular value in treating patients with depression and that it was an inhibitor of monoamine oxidase. Its usage, however, had been discontinued around 1960 due to svere hepatotoxicity. It has lately been reported that lithium and several other psychotrophic drugs elevated the blood alcohol level in rabbits. In view of these reports the author conducted an animal experiment to investigate the effects of iproniazid, alone or in combination with lithium ion, on blood alcohol level in rabbits. Materials and Method 1. The experimental work was done with mature rabbits of both sexes, weighting between 2.0㎏ and 3.0㎏ 2. The experimental animals were divided into 2 groups : control and experimental. The control group was given alcohol alone and the experimental group was divided into 3 subgroup: alcohol+iproniazid group, alcohol+lithium group and alcohol+iproniazid +lithium group. 3. Iproniazid was given orally in a capsule form, 30㎎/㎏ of body weight, in 3 divided doses, a day for 5 days. The last dose of iproniazid was given 1.5 hours before alcohol administration. 4. Lithium chloride solution, 6.3%, was given in a dose of 3.0 mEq/㎏ of body weight a day for 4 days by intravenous route. The last dose was given 1 hour before alcohol administration. 5. In all groups, 20 Vol. % ethanol solution was given in a dose of 5.0 ㎖/㎏ of body weight in 5 minutes by intravenous route. 6. All of the blood specimens were obtained by cardiac puncture at 10 and 30 minutes respectively after alcohol administration, but additional blood specimens were obtained from the alcohol+iproniazid group at 20 minutes after alcohol administration. 7. The blood alcohol level was determined by Cavett's method. 8. In order to observe histopathological changes of the liver cell, the experimental animals were divided into 2 groups, control and experimental. To control group, normal saline was given in a dose of 5.0 ㎖/㎏ of body weight for 5 days by intravenous route. Experimental group, was divided into 3 subgroups. To the first subgroup, iproniazid was given for 10 days, to the second subgroup, lithium was given for 9 days and to the third subgroup, iproniazid combined with lithium were given. All animals were sacrlfied by intravenous injection of air. 9. For the light microscopic examinations, histoathological alteration of the liver cells was bserved by the routine hematoxilin-eosin staining chique. 10. For the electron microscopic examinations, e liver tissue was fixed in 1% osmium tetroxide (OsO₄), dehydrated with graded alcohol and embeded with Epon 812. The sections were cut with a ass knife in 400-500 Å thickness and stained with ranyl acetate and lead hydroxide. The pictures were taken with the Hitachi model Hu 11E-1 type electron microscope. Results 1. Alcohol+iproniazid group: Iproniazid significantly elevated the blood alcohol level at 10, 20 and 30 minutes after alcohol administration(P<0.05). 2.Alcohol+lithium group: Lithium elevated the blood alcohol level significantly at both 10 (P<0.01) and 30 minutes (P<0.05) after alcohol administration. 3. Alcohol+iproniazid+lithium group: Iproniazid combined with lithium elevated significantly the blood alcohol level at both 10 and 30 minutes after alcohol administration (P<0.01). The blood alcohol levels of these groups were significantly higher than those of alcohol+iproniazid group and alcohol +lithium group (P<0.05). 4. Electron microscopic findings: Iproniazid group revealed mild swelling of mitochondria, loss of cristae and dense body in cytoplasm. Lithium group revealed enlarged nucleus and nucleous and scattered glycogen in cytoplasm. Ipronizid+lithium group reveled separated nucleolus in enlarged nucleus with irregular nuclear membrane and dilatated rough endopiasmic reticulum and several vacuoles in cytoplasm. Conclusions 1. The orally administered iproniazid in a dose of 30 ㎎/㎏ a day for 5 days elevated significantly the blood alcohol level in rabbits at 10, 20 and 30 minutes after alcohol administration. 2. The intravenous injection of lithium chloride in a dose of 3.0mEq/㎏ a day for 4 days elevated significantly the blood alcohol level in rabbits at both 10 and 20 minutes after alcohol administration. 3. The iproniazid combined with lithium chloride elevated significantly the blood alcohol level in rabbits at both 10 and 30 minutes after alcohol administration. 4. On electron microscopy, iproniazid group, in which iproniazid was given orally in a dose of 30 ㎎/㎏ body weight a day for 10 days revealed mild swelling of mitochondria, loss of cristae and dense body in cytoplasm, lithium group, in which lithium chloride solution, 6.36% was given intravenously in a dose of 3.0 mEq/㎏ of body weight a day for 9 days revealed enlarged nucleus and nucleolus and scattered glycogen in cytoplasm and iproniazid combined lithium group, in which iproniazid was given for 10 days and lithium was given for 9 days revealed sparated nucleolus in enlarged nucleus with irregular nuclear membrane and dilatated rough endoplasmic reticulum and vacuoles in cytoplasm.

여성근로자와 여대생의 불안과 우울에 관한 조사

정성덕 大韓神經精神醫學會 1983 신경정신의학 Vol.22 No.2

The author studied on anxiety and depression, using Zung's self-rating scales, in 460 female industrial workers and compared the results with those of 755 female college students. The results showed that there was no significant difference in the means of total anxiety and depression scores between the two groups. The anxiety scores in items of apprehension, sweating, dyspnea, restlessness and insomnia and the depression score in items of decreased libido, confusion, psychomotor retardation, indecisiveness and diurnal variation ware relatively high in both groups. But the anxiety scores of dizziness and paresthesia and the depression scores of irritability, hopelessness, decreased appetite, and crying spells were higher in industrial workers than in college students. The scores of tremor, faintness, mental disintegration, suicidal rumination, psychomotor agitation, tachycardia, weight loss and sleep disturbance were lower in both groups, but scores in facial flushing and nightmare were lower in industrial workers and the scores of dizziness and paresthesia were lower on college students. One hundred and four industrial workers (22.06%) showed rather serious anxiety level of score 50 or higher, while 72 college students (9.18%) showed the same score, and one hundred and fifty industrial workers (32.77%) showed rather serious depression level of score 50 or higher while 166 college students (21.99%), showed the same, score. Among the industrial workers, the high school graduates were more anxious than the primary school graduates, and those without religion were more depressed. Also, college students living in their homes than those who live in dormitory and older students than the younger ones were more depressed.

자아초월적 배경에서 본 의식의 기본구조와 심우송

정성덕,Kim, Luke C. 大韓神經精神醫學會 2000 신경정신의학 Vol.39 No.2

연구목적: 인간의 존재론적 가치 및 인간의 본성을 추구하는 심리학은 정신분석과 행동주의 심리학을 거쳐 인본주의 심리학으로 전개된 20세기였다. 금세기 후반에 와서 이런 바탕 위에 자아초월 심리학(transper-sonal psychology)이 제4의 힘으로 인간의 본질을 추구하는 심리학으로 대두되었다. 자아초월 심리학 및 자아초월 정신치료자들이 추구하는 새로운 개념은 인성 가운데 영성(spirituality) 을 인정하고 인격발달과 더불어 영성의 개발을 주장하는 학자들로 자아 통합에서 더 나아가 자아를 벗어난 경지를 받아들이는 입장을 취했다. 이러한 이론 및 치료자들 중 한사람인 Wilber는 인성 및 인간성 속에 있는 영성을 개발하여 삼라만상에 골고루 내재(immanent)한 신성(deity)을 감지하는 것이 인격 발달의 궁극적 목표하고 주장하면서 자아 초월적 과정을 제시한 바 있다. 이와 대조적으로 동양의 선불교 개념 중에 곽암선사가 전해준 심우도와 이를 해설해 놓은 심우송이 있는데 이는 잃어버린 소를 찾아 나서는 한 인간의 모습을 묘사한 것이다. 그 내용은 잃어버린 인간의 본성을 찾아내려는 심리학자들의 자세와 은유적으로 유사한 점이 있으며 Wilber가 말한 의식의 기본구조의 발달과정과 상호 연관성이 있다고 보는 바이다. 이에 본 논문에서는 심우송의 은유적 의미를 의식의 기본구조와 상호 비교 검토하였으며 서양의 과학적 추구로 이루어진 인격 발달과 영성개발의 이론적 근거가 동양의 고전적 지혜 가운데 내재해 있었음을 고찰해 보고저 하였다. 연구재료 및방법: 연구재료는 심우송에 관한 것은 성림의 나를 찾는 법문과 심우도 그리고 이희익의 심우도. 깨달음에 이르는 열 가지 시리즈 및 Suzuki의 선불교편람(Manual of Zen Buddhism)을 중심으로 하였고 의식의 기본구조에 관한 것은 Wilber의 발생학적 발달(Ontogenic development) : 두 가지 기본 양상(Two fundamental patterns)과 발달의 스펙트럼(The Spectrum of development)을 참고로 택하였다. 방법은 이들 논문을 가지고 문헌중심을 상호비교 검토하는 문헌해석학적 방법을 택하였다. 결과: 심우송의 열 가지 구절과 의식의 기본구조들의 각 발달 단계를 상호 비교 검토해 본 결과는 다음과 같다. 첫째 구절, 소를 찾아 나서는 심우의 노래는 생리적 감각수준의 의식에 해당되고, 둘째 구절, 소발자국을 찾은 견적의 노래는 공상적 감정수준의 의식, 셋째 구절, 소를 찾아낸 견우의 노래는 표상적 수준의 의식, 넷째 구절, 소를 붙잡은 득우의 노래는 규칙 역할 수준의 의식, 다섯번째 구절, 소를 길들이는 목우의 노래는 형식적 성찰수준의 의식, 여섯번째 소를 타고 집에 돌아오는 기우귀가의 노래는 논리적 통찰수준의 의식, 일곱번째 소는 잊어비리고 소 찾는 사람만 남은 망우존인의 노래는 영적·현묘한 수준의 의식, 여덟번째, 사람과 소 모두 없어진 인우구망의 노래는 근원적 수준의 의식, 그리고 아홉번째, 본연으로 돌아온 반본환원의 노래는 궁극적 수준의 의식에 해당되며 이 내용은 열번째 저자에 들어가 도움의 손길을 펴는 입전수수의 노래와 연결된 의미를 내포하고 있다. 결론: 이상의 결과로 미루어보아 심우송의 각 구절은 인간 본성 중에 영성을 인정하는 자아 초월 심리학이 추구하는 의식의 발달과정과 은유적으로 상호 연관성이 있음을 고찰하였다. 정신치료자 뿐만 아니라 인성개발과 관련되는 분야를 연구하는 학자들은 앞으로 인간의 본성이나 정신병리현상을 연구할 때 그 대상관계를 생물정신 사회적 모형에서부터 자아 초월적 차원을 더한 생물정신 사회적 및 영적 모형 (Biopsychosocial-spiritual model)에서 추구하는 좋을 것이라고 결론짓는 바이다. Objectives: Several decades ago Sutich, Walsh and Wilber said, "Transpersonal psychology has taken a position of the fourth emerging force", after the first three of psychoanalytic, behavioristic and humanistic psychology. There is a basis to confirm that transpersonal psychology and transpersonal psychotherapy are the new power of psychology. Namely they pursue entire spectrums of consciousness including the spiritual domain of human con-sciousness which the school of psychoanalysis, behaviorism and humanistic psychology did not emphasize. Transpersonal psychology is concerned with the study of optimum psychological health and well being, including traditional areas and techniques of therapeutic concern. Added to these it an interest in facilitating growth and awareness byound traditionally recognized levels of health and, in so doing, it emphasized the importance of modifying consciousness. In addition to optimum psychological health and well-being, these areas included subjects such as altered states of consciousness, peak experience, self-realization, transcendent of personal levels and effects of meditation and other consciousness altering techniques. The representative theory of this is the basic structures of consciousness by Wilber. His basic structures of consciousness explain the essence of human beings and contain various lines of human development. He has limited his presentation to nine of the most basic and central levels, three of which are prepersonal, personal and transpersonal realms. There are several cases with the similar standpoint of consciousness of Wilber in Zen Buddhism of the Orient. One of them is the ode to the cow seeker and the picture to the cow seeker by Zen master, Kwak-am. Kwak-am explained the process of seeking the essence of a human being with 10 pictures trying to seek lost cow which is called "ten ox herding pictures". The odes to the cow seeker are added explanation of those pictures of the cow seeker Here, this paper introduces you the metaphor of odes to the cow seeker which was compared with basic structures of consciousness and discussed with some scholar's theories of personality development. Therefore, both metaphorical meanings of odes to the cow seeker and Wilber's basic structures of consciousness are an inquiry into the nature of human beings and this inquiry also links the process of the development of transpersonal consciousness Lastly, I tried to prove that transpersonal psychology draws on the contribution of both Eastern wisdom and Western science. Methods: In order to discuss for correlation between odes to the cow seeker and basic structures of consciousness, a method was chosen for interpreting books which are related with these subjects. Among these books, the principal books for odes to the cow seeker were "Buddhistic words seeking himself" by Sunglim, "ox herding pictures", "ten series reaching enlightenment" by Hyee-ik Lee and the manual of zen Buddhism by D.T.Suzuki. The three books were compared with "ontogenic development", "two fundamental patterns" and the spectrum of development by Wilber. Results: The results of the discussion were as follows. The 1st stanza, ode of searching for the cow is corresponded to the sensory physical mind, the 2nd stanza, ode of finding cow's footprints is corresponded to the phantasmic emotional mind, the 3rd stanza, ode of seeing the cow is corresponded to the representational mind, the 4th stanza, ode of catching the cow is corresponded to the rule/role mind, the 5th stanza, ode of taming the cow is corresponded to the formal reflexive mind, the 6th stanza, ode of coming home on the cow's back is corresponded to the vision-logic mind, the 7th stanza, ode of cow gone(the seeker remains alone), is corresponded to the psychic and subtle mind which consciousness belongs to the transpersonal level. The 8th stanza, ode of the cow and the seeker disappeared is corresponded to the causal level, and the 9th stanza, ode of returning to the source is corresponded to the ultimate mind which is connected to the eighth ode and abided as the absolute spirit. Strictly speaking, the ultimate state is not one level among others, but the reality, condition or suchness of all levels. Then, the 10th stanza, ode of entering a house in the market with help-bestowing hands is a scene which the transpersonal deity is not staying in contemplative life state but illuminating toward market people naturally as the flower blooms on an old tree in Spring. Conclusions: Human psychology tends to change to transpersonal psychology in order to understand the essence of human nature like abnormal behavior is destructive while sound is constructive with nature. The 'transpersonal' combined with the term of 'trans' and 'personal' is a new psychology field which pursues the existence of spiritrality. All creation with human beings has its spirituality moving immanently horizontally and it goes transcendentally vertically. Ode to the cow seeker tells the process how the consciousness of a person reachs out to be transpersonal beyond his boundary. The attitude of seeker after spirituality would be compared with the attitude of today's teacher. Therefore I would like to remark that psychotherapists and seekers of the essence of human-beings have to access the point of self-transcendence and also have to try to develop their self-introspection at the level of biopsychosocial-spiritual dimension in the base of psychodynamism. Fro birth to death, it is very hard to find a real Guru who guides us to find out the right ways of life. There's only ways to seek his own spirituality by relieving himself in the base of transpersonal movement and only a few seekers say that's the only way to find it. Besides this way, whether the way of life we take is repeated or comes to a deadlock.

한국판 영적안녕 척도(Spiritual Well-Being Scale)의 신뢰도 및 타당도 연구

정성덕,이종범,박형배,김진성,배대석,이광헌,사공정규,송창진,배진우 대한신경정신의학회 2001 신경정신의학 Vol.40 No.2

연구목적: 본 연구는 Paloutzian과 Ellison이 개발한 영적안녕척도(Spiritual Well-Being Scale)의 신뢰도와 타당도 를 검증하여 한국판 영적안녕 평가척도를 개발하고자 하는데 있다. 방 법: 2명의 정신과 전문의에 의하여 영적안녕척도를 한국어로 번역한 후 80명의 전화상담 교육자에게 1주 간 격으로 검사-재검사를 시행했으며 기독교인 131명을 대상으로 하여 수집한 자료를 가지고 신뢰도 및 타당 도에 대한 통계분석을 실시하였다. 결 과: 검사-재검사 신뢰도, 반분 신뢰도 및 내적 일치도(Cronbach alpha)는 유의한 수준이었으며 그리고 각 문 항과 척도간의 상관(item-total correlation)은 영적 안녕 전체척도와 종교적 안녕 하위척도 및 실존적 안녕 하위척도 모두에서 유의한 상관이 있었다. 인구 통계학적인 변인을 통한 분석에서 신체적 건강이 영적 안녕에 유의한 영향을 미치는 요인으로 드러 났으며, 종교를 가지게 된 동기와 기간을 분석한 결과 30년 이상 믿었을 경우 영적 안녕 척도의 평가점수가 유의하게 높았으며, 모태신앙일 경우 종교적 안녕 하위척도가 높았다. 타당도 검증을 위한 요인분석결과 5개 의 하위요인으로 분석되었는데, 요인 1, 2, 3은 종교적 안녕 하위척도, 그리고 요인 4, 5는 실존적 안녕 하위 척도와 거의 일치하는 내용이었다. 각 요인의 특징으로 요인 1은 교육정도가 반영된 종교적 안녕 문항들, 요 인 2는 신체적 건강을 반영하는 종교적 안녕 문항들 및 요인 3은 신에 대한 신앙이 더 강조된 종교적 안녕 문항들이다. 그리고 요인 4는 신체적 건강이 반영된 실존적 안녕 문항들이고 요인 5는 현실관이 반영된 실 존적 안녕 문항들로 평가되었다. 결 론: 한국판 영적안녕척도는 종교적 안녕하위척도와 실존적 안녕하위척도로 구성되어 있는데 영적 안녕을 측정 하는 도구로 신뢰롭고 타당한 도구임을 입증하였다 Objectives:The study is to test reliability and validity of the Korean version of spiritual well being scale which is devised by Paloutzian and Ellison. Methods:The spiritual well being scale was translated into Korean by two psychiatrist and 131 Christians rated the Korean version of spiritual well being scale. For test-retest reliability, 80 telephone counsellor trainee rated it again after one week interval and statistical analysis was done with the collected data. Result:Correlation coefficients were regarded to have good test-retest reliability. Cronbach alpha value of total score, and religious well being subscale and existential well being subscale were significantly high. Among demographic factors, health(healthier) factors, is related with significantly high score of spiritual well-being scale(SWS). Period(over 30year) of christianity showed significant discriminative score of SWS. Factor analysis for validity showed 5 subgroups which were correlated with religious well-being scale(RWS) and existential well-being scale(EWS). 1st subgroup of RWS is related with educational factor, 2nd subgroup of RWS is related with health foactor, 3rd subgroup of RWS is related with personal relationship with God especially, 4th subgroup of EWS is related with health factor and 5th subgroup of EWS is related with reality oriented view. Conclusion:The Korean version of SWS which is consisted of RWS and EWS was proved to be a reliable and valid instrument of assessment of spirituality.

중국거주 조선족 여성의 영적 안녕정도가 정신건강에 미치는 영향

정성덕,이종범,김진성,서완석,배대석,박순재,주열,염형욱,김승원,김구묘,안영록,황대홍,표미자,조창열,정태길 영남대학교 의과대학 2004 Yeungnam University Journal of Medicine Vol.21 No.2

자아초월 정신의학이 체계화되면서 영성(spirituality)은 인성의 한 부분이라는 이론이 대두되었는데 이 영성은 정신건강에 큰 영향을 미친다고 했다. 인간의 성향 중 영적 안녕 정도를 파악하여 그 정도가 정신건강 중 허위성 경향, 정신병적 경향 및 불안과 우울 경향 등에 어떠한 영향을 미치는지를 조사하고저 본 연구를 실시하였다. 대상은 중국의 연변 조선족 자치구에 거주하는 여성 400명을 대상으로 하여 한국판 영적 안녕척도를 사용하여 영적 안녕정도를 파악하였다. 영적 안녕척도의 총점과 이 척도의 2개 하위 척도인 종교적 안녕과 실존적 안녕 척도 양자로 평가한 성적이 불안-우울통합척도와 정신분열증 척도 및 허위성 척도로 평가한 성적에 미치는 영향을 검증하기 위하여 상관관계분석 및 회기분석을 실시하였다. 그 결과는 다음과 같다. 1) 영적 안녕척도로 평가한 조선족 여성의 총점은 68.29로 한국의 기독교 여성이 평가한 100.65보다 훨씬 낮은 점수였다. 2) 불안·우울통합척도로 평가한 총점은 44.88로 연변노인이 평가한 점수와 일개지역의 한국농촌주민이 평가한 점수와 비슷한 결과였다. 3) 허위성 척도로 평가한 성적은 평균 74.57로 70점 이상이 86%(344명)이었으나 영적 안녕 성적과 허위성 성적 간에는 유의한 상관이 없었다. 4) 영적 안녕총점은 정신분열증 척도로 평가한 정신병적 경향에 유의한 영향을 미치지 않았으나 종교적 안녕하위척도의 성적은 정신병적 경향을 높여준데 비하여 실존적 안녕하위척도의 성적은 정신병적 경향을 낮게 해주었다. 5) 영적 안녕척도의 총점 및 두 하위척도인종교적 안녕과 실존적 안녕은 불안과 우울에유의한 상관을 보였는데 영적 안녕총점이 높을수록 불안·우울 총점이 다소 낮아지는 경향을 보였다. 6) 종교적 안녕 하위척도와 불안과 우울과의 관계는 종교적 안녕점수가 높을수록 불안과 우울을 각각 다소 유의하게 높여주었으며 이에 비하여 실존적 안녕하위척도와 불안과 우울과의 관계는 실존적 안녕정도가 높을수록 불안 및 우울점수는 유의하게 낮아졌다. 이와 같은 성적을 미루어볼 때 연변에 거주하는 조선족 여성이 평가한 영적 안녕정도는 정신병적 경향과 불안 및 우울에 유의한 상관을 보였으면 이 척도의 하위 척도인 종교적 안녕정도는 정신건강에 부정적인 영향을 미치는 반면 실존적 안녕정도는 정신건강에 긍정적 영향을 미친 결과로 평가되었다. 이러한 결과는 공산주의 사회에서 실존적 안녕은 긍정적인 가치관으로 평가되는 반면 종교적 안녕은 정신건강에 부정적으로 작용한 것을 입증해 주었다고 하겠다. Background: Spirituality has been an important part of Transpersonal Psychology and is believed to have a large effect on the mental health because it has been systematized. The aim of this study was to determine the level of spiritual disposition on human beings along with its effects on one's mental health. Materials and Methods: The study targeted 400 women residing in Youn-Gil city of JiLin Prov., which is a district of the Cho-Sun tribe in China. Their spiritual well-being was studied using the Spiritual Well-being Scale-Korean Version. The spiritual well-being scale consists of 2 sub-scales of religious well-being and existential well-being. The study was evaluated using a lie scale, psychotic trend, and a combined anxiety-depression scale. The results were considered to be factors of one's mental health. The correlation between the spiritual well-being and each tendency was analyzed by regression analysis. Results: The total score of the Cho-Sun tribal women according to the spiritual well-being scale was 68.29 which was much less than the 100.65 of Korean Christian women. There was no significant correlation between the spiritual well-being and the Lie trend. However, it was found that 86%(344) of Cho-Sun tribal women scored above 70 in the Lie trend with a mean score of 74.57 which is higher than normal populations. Regarding the correlation between the spiritual well-being and psychotic trend, the psychotic trend became significantly higher when the religious well-being was at a high level. On the other hand, the psychotic trend became significantly lower when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and anxiety, the anxiety was significantly higher when the religious well-being was at a high level. However, the anxiety level was significantly low when the existential well-being was at a high level. Regarding the correlation between the spiritual well-being and depression, the depression level was somewhat significantly high when the religious well-being was at a high level. However, the depression level was significantly low when the existential well-being was at a high level. Conclusion: This study evaluated the effects of spiritual well-being on a person's mental health among Cho-Sun tribal women in Youn-Gil city of JiLIn Prov., P.R. of China. The results found that the religious well-being, which is a sub-scale of spiritual well-being, had negative effects while the existential well-being had positive effects on the mental health. These results proved that a person's religious disposition had negative effects on their mental health in a communitarian society.

老人精神醫學의 臨床的 側面

鄭聖德 서울대학교 의과대학 정신과학교실 1982 精神醫學報 Vol.6 No.6

다면적 인성검사에 의한 대학신입생의 정신건강 평가

이중훈,박병탁,이종범,정성덕 영남대학교 의과대학 1988 Yeungnam University Journal of Medicine Vol.5 No.2

1988년 1월부터 동년 2월까지 영남대학교 신입생중 본 조사에 응한 3792명(남학생 : 2586명, 여학생 : 1206명)을 대상으로 Zung의 자가평가 불안척도와 자가평가 우울척도, Derogatis등이 고안한 SCL-R중 정신증척도등의 고득점자 392명(10.3%)에서 2차 조사에 응답한 신입생은 156명(69.9%), 여대생은 47명(30.1%)이었다. 이들에게 실시한 MMPI의 결과는 Lachar의 분류법을 이용하였다. 1) MMPI 결과 신경증적경향 24명(15.4%), 정신병적경향 20명(12.8%), 행동장애경향 7명(4.5%)으로 이는 전체 사례수의 약 1.4%이었다 2) MMPI의 세부조사 결과 정서장애 8명, 불안장애 6명, 정신분열증 9명, 인격장애 3명 등으로 이들 26명은 총 신입생의 0.7%이었다. 3) 사회정신의학적 요인분석에서 자기집 가족 분위기에서 불만인 경우, 부모상호간의 친숙정도에서 불만인 경우, 나와 아버지 사이의 갈등정도에서 심각한 경우, 나와 어머니 사이의 갈등정도에서 심각할 경우 등에서 공통적으로 정신분열증척도가 높았다. 4) 건강상태가 허약할 경우, 정신과 입원한 경험이 있는 경우, 최근 3년동안의 신체적 질환이 있는 경우 등에서 건강과 관계된 성적은 심기증척도가 공통적으로 높았다 The authors studied the mental health status of the 1989 freshmen of Yeungnam University using the psychotic scale of Derogatis SCL-90, Zung anxiety and depression scale and MMPI from January 1988 to February 1988. The subjects of this study were contained 3792 students(1206 female, 2586 male). 392 students(10.3%), out of all respondents were screened to fall on high score ranges. The authors performed a second test to 156(39.8% 47 female(30.1%), 109 male(69.9%)) of the high-scored in order to clarify their mental health status and analyze various psychosocial factors, using MMPI. The MMPI results were categorized with Lachar's classification. The results were as follows.: 1. By the MMPI scores, 24 respondents(15.4%) had neurotic trends, 20(12.8%) had psychotic trends and 7(4.5%) had trends of behavior disorder. It was about 1.4% of all 3792 freshmen. 2. On the close examination of the MMPI, 8 respondents were diagnosed for affect disorder, 6 for anxiety disorder, 9 for schizophrenia and 3 for personality disorder. It was 0.7% of all freshmen. 3. On the analysis of the psychosocial factors, the schizophrenie scores were high in the case of unsatisfy infamily atmosphere, unsatisfy in marital intimacy of parents, serious in conflicts between father and I and serious I conflicts between mother and I. 4. The hypochondriacal scores were high in the case of weak in physical condition, having hospitalization experience and physical illness.