장미와 탑과 같은 예이츠의 주요 상징을 전통적인 십자장미회의 하그레브 제닝의 상징과 비교하면, 장미와 탑의 상징이 십자장미회와 관련이 있다고 추론할 수 있다. 아더왕 기사와 템플 기사단은 십자장미회원이 되었는데 지상의 성배를 찾아 나선다. 본고는 예이츠가 성배와 불멸의 장미를 찾아나선 아더왕 기사의 전통에서 영향을 받은 위대한 마법사임들 보여준다.

본 연구는 결혼 예식장 종류에 따른 서비스스케이프 배색 이미지를 호텔 예식 연회, 일반 예식장, 종교 결혼식장 간에 비교하여 분석하고자 하였다. 서울 및 경기 지역 20~39세 400명을 대상으로 직접 방문 및 우편조사를 실시하였고 315부를 분석에 사용하였다. 통계 분석은 SPSS/WIN 17.0을 사용하였고, 신뢰도 분석, 요인분석, t-test, 분산 분석 등을 실시하였다. 요인 분석 결과 결혼식장 배색 이미지는 경쾌함, 고상함, 은은함의 3개 요인으로 분석되었다. 크론바하 알파값이 조사 도구의 신뢰도 분석을 위해 사용되었으며, 0.7 이상을 나타내어 적합하게 나타났다. 결혼식장 배색 이미지 분석 결과, '깨끗한'이 3.60으로 가장 높게 나타났으며, '온화한' 3.50, '은은한' 3.38 순으로 나타났다. 결혼식장 배색 이미지에 대한 결혼식장 유형별 차이를 분석한 결과 통계적으로 유의한 차이를 나타냈으며, 배색 이미지 중 '경쾌함' 요인은 일반 예식장이 3.00, '고상함' 요인은 호텔 결혼식장 3.64, '은은함' 요인은 호텔 결혼식장에서 3.60으로 가장 높게 나타났다. 결혼식장 배색 이미지에 대한 인구통계학적 차이 분석 결과, 성별, 결혼 유무, 한달 총수입에 따라 통계적으로 유의한 차이가 나타난 반면, 연령, 학력, 직업에 따른 차이는 나타나지 않았다. 본 연구 결과는 결혼식장 색채 마케팅 연구의 기초 자료로 활용될 수 있을 것으로 기대된다.

본 연구는 레스토랑의 실내 색채와 배경 음악 및 레스토랑 분위기의 일치성이 고객의 감정적 반응 및 행동의도에 미치는 영향을 알아보고자 하였다. 서울 및 경인 지역 20~30대 400명을 대상으로 웹 서베이를 실시하였다. 색채와 음악의 앙상블 효과를 확인하기 위해 3D studio MAX를 활용하여 high-stimulus(exciting) 자극물과 low-stimulus(calm) 자극물을 제작하여 3D 가상현실 레스토랑 시뮬레이션 자극물로 활용하였다. 통계 분석은 SPSS/WIN 18.0을 사용하였고, 신뢰도 분석, 요인 분석, 회귀 분석 등을 실시하였다. 요인 분석 결과 감정적 반응은 긍정적 감정, 부정적 감정의 2개 요인으로 분석되었다. 만족도와 충성도는 1개 요인으로 분석되었다. 크론바하 알파값이 조사 도구의 신뢰도 분석을 위해 사용되었으며, 0.7 이상을 나타내어 적합하게 나타났다. 색채와 음악이 레스토랑 분위기와 어울리는 정도는 긍정적, 부정적 감정에 유의한 영향을 미쳤다. 긍정적 감정과 부정적 감정은 만족도에 유의한 영향을 보였으며, 만족도는 충성도에 유의한 영향을 나타내었다. 배경음악의 어울림이 실내 색채의 어울림보다 긍정적 감정에 더 큰 영향을 미쳤으며, 실내 색채의 어울림이 배경음악의 어울림보다 부정적 감정에 더 큰 영향을 미치는 것으로 나타났다. 본 연구 결과는 레스토랑 분위기와 색채, 음악의 조화에 대한 연구의 기초 자료로 활용될 수 있을 것으로 기대된다.

As a symbolist, Yeats used many symbols in his collected poetry. Therefore, if you do not know what the symbols in Yeats's poetry are, you cannot understand the hidden meanings in Yeats’s mystic and prophetic poetry. One of the significant symbols of Yeats’s early Rose poetry is the Immortal Rose as the Divine Feminine, Daughter Sophia in Christian Gnosticism. Yeats not only emphasized the feminine principle as a symbol of the Immortal Rose but emphasized the role of the masculine principle with various symbols. Especially, in Stories of the Red Hanrahan, Red Hanrahan symbolized as the role of the masculine principle, searching for the Immortal Rose, Echtge through his lifetime. Therefore, Red Hanrahan is identified with Yeats's self-portrait as well as a symbol of the Arthurian Knight, searching for the Holy Grail as the Divine Feminine. After the symbol of the Immortal Rose in his early poetry, Yeats continued to display the symbol of the feminine principle with various animal symbols such as a hare, cat, colt, and lion.Yeats alluded that the Immortal Rose was suffering on the rood of time during the last 2000 years period of the androcentric age. The meeting of the hare and the hunters represents the balance of the masculine and the feminine principles as the New Age comes. The hare is identified with a dying lady in “Upon a Dying Lady” as a hidden savior, suffering in the world. However, the death does not represent a real death but symbolized as the recovery of Sophia's glory and power. As Red Harahan’s anti-self, the fool dreamed the meeting with the hare and the hunters and hounds. The meeting is a paradoxical symbol for Yeats to hide his mystic poetry from the world until the right time comes. Yeats believed that at last his beloved, the Immortal Rose would awaken from a deep sleep and open his prophetic poetry in the last generation of the masculine Trinity age. A cat also represents the wisdom and dignity of the Daughter Sophia in the world. It is contrast with the symbol of the hare, symbolized as a sacrifice and sufferings of Daughter Sophia. Therefore, the symbols of the cat and the hare are related to two aspects of the feminine principle: proud and sad Rose. Yeats asked all sages in the last generation as a symbol of hunters and hounds to search for the hare, the Immortal Rose in the world. Yeats also prophesied that the last reincarnation of the Immortal Rose, would come from the East as the cat crawls into the Buddha represented Asian religion. Therefore, Yeats emphasized all sages to turn to the East, representing “Meru” and “Buddha” to find the last reincarnation of the Immortal Rose. The cat image also developed the symbol of the lion. The Daughter Sophia symbolized as a cat would awaken and recover her glory and power as showed the Sphinx in “The Second Coming.” As the 2000 years period of the androcentric gyre is gone, the Immortal Rose will have her characters such as Jane and the fierce young woman, who severely criticizes the bishop and she was angry at the persecutors during the androcentric age. Yeats showed the symbols of the Divine Feminine such as Sphinx, Buddha and a girl but they are One. It is related to the three aspects of the Immortal Rose such as red, proud, and sad Rose. She is in the world as showed "a plummet-measured face." Mathematics is a symbol of material not supernatural. Yeats prophesied the hunters, the chosen men to search for the Immortal Rose, the hare when the right time comes. The Sphinx’s “Empty eye ball” may be related to the “cold eye” symbolized as disdain and breaking the imperfect world as the great Judge in the Last Great Judgment Day. The colt symbolizes as the sufferings of the Immortal Rose like a hare. However, Yeats prophesied that the colt also would be released by the suppress from the masculine Trinity age. At the end of the androcentric age, the masculine principle would be united with the feminine principle as the symbol of the dead hare meets hunters and hounds in “Hound Voice.” The meeting of the hare and the hounds represents the Immortal Rose meet with the sages to prepare for the New Age. Therefore, the various animals and hunting in Yeats's poetry are paradoxical symbols to show the achievement of “Unity of Being” and the New Age.

The purpose of this study was to identify the differences of cognitive responses, emotional responses, customer satisfaction, and service loyalty about service encounter quality by types of restaurants and to analyse emotional responses, customer satisfaction, and service loyalty in accordance with level of service encounter quality. The questionnaire were collected from customers (N=812) who had used restaurants in Seoul, aiming at 15 or more-year-old customers from October 24, 2005 to November 6, 2005. The main results of this study were as follows: Statistically significant difference was showed in importance and performance of interaction quality, importance and performance of physical environment quality, performance of outcome quality depending on types of restaurants, while significant difference was not indicated in importance of outcome quality by types of restaurants. Positive emotional response was significantly high by types of restaurants in order of fine-dining restaurants, family restaurants, and fast-food restaurants, while negative emotional responses were significantly higher in fast-food restaurants than in the other two types. As far as Customer satisfaction are concerned, fine-dining restaurants showed higher customer satisfaction than the other two types. Attitudinal service loyalty was high in fine-dining restaurants, family restaurants and fast-food restaurants in order and behavioral loyalty was not significantly different with each type of restaurant. In accordance with level of service encounter quality, cluster analysis was conducted and the clusters were divided into 'high-valuation' and 'low-valuation'. 'High-valuation cluster' and 'low-valuation cluster' showed significant difference depending on types of restaurants that customers used(p<.001). The customers who used fine-dining restaurants and family restaurants valued the performance of service encounter highly. However, in fast-food restaurants, a lot of low-valuation customers existed. Therefore, fast-food restaurants have to improve performance of interaction quality, outcome quality and physical environment quality in service encounter. In addition, in 'high-valuation cluster' who valued service encounter quality highly showed higher scores in positive responses, customer satisfaction, service loyalty than in 'low-valuation cluster', and showed low negative responses.

The purposes of this study were to a) find out the operational characteristics of the contract-managed highschool foodservice in Seoul, b) investigate the expected level of meal-price and facilities investment cost perceived by contract-managed highschool foodservice managers c) compare the present level and expected level of meal-price and facilities investment cost. From October 12 to November 13 in 2001, the questionnaires were mailed to 249 high schools which was managed by contract foodservice company with respondent rate 40.2%. Data were analyzed using SPSS Win(10.0) for descriptive analysis and one group paired t-test. The results of this study were as follows ; 1. The student enrollment of highschools run by contract-managed foodservice was 1,243 with 72.6% participation rate of school lunch program. The average meal-price was 2,138 won. The average annual period of school foodservice operation was 156.78 days per year. The average contracting period was about 3 years. 2. The average cost concerned in the facilities investment amounts 169,578,180 won at the initial investment and 25,204,092 won at the repairs and maintenance cost in the course of operation. 3. The present level of meal-price and facilities investment cost were respectively 2,136won/meal and 171,157,336.72 won. And expected level of meal-price and amount of facilities investment cost were 2,418.75 won and 121,353,215.19 won. Comparing the present level with the expected level of the meal- price and facilities investment cost, expected level of meal-price was significantly higher than the present level of meal-price(p<.001) and expected level of facilities investment cost was significantly lower than present level of facilities investment cost(p<.001).

W. B. Yeats poetic purpose is to advocate to Sophia who is suffering in the world with mankind as a hidden God and the feminine principle in Christian Gnostic myth. He searched for two of Sophia’s aspects: Mother and Daughter Sophia. Yeats believed that Mother Sophia abodes in heaven. On the other hand, Daughter Sophia is suffering in the world, and he thought himself as a chosen man of the sole priest for Daughter Sophia. Yeats tried to dedicate his life for Daughter Sophia from his early rose poetry. The immortal rose is a symbol of Helen of Troy or Countess Cathleen who sacrificed her life for rescuing her people’s souls. Yeats also waited for the time of the recovery of Sophia’s glory again. The decided time is coming to follow the theory of the Gyres in A Vision. After dominating the masculine gyre for 2000 years, the androcentric society will disappear by returning to the feminine gyre. Yeats thought the new age would be dominated by Sophia who was not only feminine but androgynous. Yeats also called the new age a ‘rosy peace’ which is a symbol of ’Unity of Being’ and the immortal world. Yeats was eager to search for achieving ‘Unity of Being’ by uniting with Sophia. As he got older, he was a passionate old man who still indulged in Sophia. Yeats believed in Sophia as a hidden and defeated god. But when decided time comes, Sophia will be recovered her glory. In “The second coming,” Sophia as an androgynous god, is symbolized by the sphinx. Yeats often used to the sphinx image to explain Sophia. Especially, the sphinx is identified with the Judge of the Last Judgement. It is important to the symbol of Sphinx’s eyes; ‘a blank and pitiless as the sun.’ The sun symbolizes God’s fury of the Last Judgement as well as the unchangeable supernatural world. Sphinx’s eyes of the sun image are compared with the cat’s eyes of the moon. The moon is a symbol of the wheel of reincarnation and mortal world. In A Vision, the moon has 28 aspects as a symbol of the wheel of reincarnation. Sophia has controlled the souls after death by following the rules of the moon’s 28 aspects. Yeats symbolized Sophia as the Judge of all souls by portraying her as a ‘cook.’ On the contrary, when the sphinx comes, there will be no more the moon’s changeable aspects in the world. Therefore, although the sphinx looks like an evil image, it is only a symbol of Sophia. Yeats always wanted to be Sophia’s sole priest. So he was a Christian Gnostic priest just as W. Blake. In fact, he identified with Ribh who was his poetic hero as well as the Christian Gnostic priest. God’s fury and the rough sphinx image are paradoxical symbols of the God’s glory and the age of the rosy peace. The sphinx’s ‘pitiless eye’ is connected with the horseman’s ‘cold eye’ on his epitaph. The ‘cold eye’ is symbolized to achieve Yeats’s final poetic purpose, ‘Unity of Being.’ That is, the symbol suggested that Yeats would be a Daimon after his death.

There were so many common thoughts in Yeats’s poetry and Lao tzu’s philosophy on the Feminine Principl.” Both Yeats and Lao tzu lived in turbulent times. They thought the cause of anarchy in their world resulted from the True God’s absence as the Feminine Principle. Thus they were eager to support it as the Primary principle in the world. Yeats was a gnostic visionary. He believed in God’s androgynous Trinity; Man, woman and child. A Child is a daughter or a son. Yeats refused to accept the masculine Trinity. Yeats searched for the hidden Goddess who is called Sophia or Binah as the dark Mother in the Cabalah. Binah is identified with Saturn(male). So Sophia is androgynous. Yeats called Sophia by many names. Those included Rose, Countess Cathleen, Nimah, Helen and Jane as the symbol of immortal Beauty. All of his poetry owes much to a symbolism derived from the Rosicrucianism, Cabalism, Christian Gnosticism and Orientalism. Orientalism included the Taoism of Lao tzu. I read that Yeats was deeply impressed by the Chinese book, The Secret of the Golden Flower, which is explained Taoism. Because Taoism is s common with Yeats’s main poetic theme, which is the Feminine Principle and the hidden God. Although Lao tzu lived about 2,500 years ago, he had almost the same idea as Yeats. His main theme is Tao, the way which symbolizes the Feminine Principle, like Sophia in Christian Gnosticism and Cabalism. We can say Tao is intangible and permanent, governing the impermanent became it symbolizes the Mother of all beings. Tao especially symbolizes darkness. Thus I can say that “dark Sophia” in Yeats’s poetry is identical to Tao. Lao-tzu described that Tao stands for the feminine archetypal imagery such as water, darkness, valley, cave, abyss. Especially Lao tzu’s heavenly Virtue, Tao is called “Hyeon-bin” which means a black female. Thus Tao is identified with the dark Mother, Sophia in Yeats’s poetry. Also Lao tuz eulogized the virtue of Tao as water. For example, Lao tzu explained that “water’s virtue is the highest goodness.” This symbol of water symbolizes the Feminine Principle like Sophia’s characteristics in Yeats’s poetry. Thus, they all refused to accept the andro-centric society.

Yeats presented the fallen majesty of Sophia who is a veiled goddess as in Valentinian of Christian Gnosticism, Cabalism and Rosicrucianism. In this respect, Yeats himself rejected the masculine Trinity and insisted on an androgynous Trinity throughout his works. Yeats’s view of Sophia is that of Attis for goddess Cybele. Yeats sought to reveal that Daughter-Sophia was a fallen Deity such as Helen of Troy or Cinderella and Sleeping Beauty of the fairy tale. Therefore one of Yeats’s major poetic themes is the longing for Sophia. From his early poems, Helen is symbolized as Sophia’s secular image and as one of the Yeats’s personal poetic heroines. Yeats wanted Helen, the cause of Troy’s fall, compared to Sophia who was the cause of the Christian’s fall for early Christian Gnostics. Also, several of Yeats’s poetic heroins can be approached in terms of Sophia’s secular and mournful beauty who is suffering with mankind in this world. Especially, Yeats as a master myth-maker himself recreated Helen as his personal unique mythic character in Sophia’s image. For Yeats, Maud Gonne’s poetic role was the embodiment of Ireland as Rose, Helen, Cathleen, Deirdre, Niamh and Jane. These figures are all symbolized as a divine Feminine Principle existing within the God, Masculine Principle before the all creation. And Yeats lays himself and the world at her feet as the love poet or her sole priest just as did Attis for Cybele. Yeats’s personal and poetic heros as symbols of Yeats’s portraits: Attis, Homer, Jester, Oisin, Red Hanrahan, Fergus, Cuchulain, and Aleel. Through Sophia’s imagery, Yeats suggested gnostic speculations about the female elements of divinity, rigorously suppressed by the orthodox Christian fathers of the early church, and this rejection remains to this day. In other words, Yeats tried to carry out a poetic recovery of one single body work of art from the veiled goddess, Sophia. Because Yeats wanted to become Sophia’s sole priest, Valentinian. His hope appears in his poetic theme of a ‘Unity of Being’ by uniting with Sophia after his own death and Sophia’s death too. In this sense, Yeats often illustrated in his poems sorrowful love and an eagerness for the death of the beloved. This idea and sentiment is seen in Aleel’s attempted unity with Cathleen: Aleel suggests Countess Cathleen who is suffering with her people go to Heaven to escape her pains. Although people mocked Yeats’s attitude regarding Sophia, he envisioned a heroic dream in which Sophia will be revealed with her Heavenly power in a future as her era comes. And at last, she will recover her genuine glory in Heaven. Sophia’s era will come 2000 years after Christ’s birth according to Yeats’s unique historical view. For example, “Leda and the Swan” and “A Nativity” symbolize the coming of the masculine Trinity era with in the Orthodox Church. So Yeats stated when the Christ or Helen or Christ’s sister (Daughter-Sophia) was born, the Mother of God, Mary or Leda was frightened and terror-struck. Therefore Helen symbolized secular beauty suffering with mankind during the 2000 years of the masculine Trinity age. On the other hand, in “The Second Coming,” Yeats suggested that Sophia’s veil be removed when she recovers her glory. The terrible Sphinx stands for this coming of Sophia, which will establish an androgynous Trinity just as seen in the Egyptian Trinity: Osiris, Isis and Horus. Sophia as Yeats’s beloved is also symbolized by the Sphinx, ‘half lion, half child’ in “Against Unworthy Praise.” Thus we see Yeats endeavoring to draw the readers’ attention to the stress laid by feminine principle, Helen-Sophia who is with mankind as Countess Cathleen -with sacrificial love and her suffering under the masculine Trinity- until the new age comes, which was stated as ‘until coming sphinx’ or ‘until God burn time.’ So Yeats was an authentic prophet in our time.

There were so many similarities between Yeats's and Keats's poetry of the Goddess's poetic theme. They were eager to search for “Immortal Rose” or “Intellectual Beauty” as the Goddess; Keats said that “Beauty is truth, Truth Beauty󰠏󰠏that is all.” From this perspective, Yeats and Keats became pilgrims for the Goddess who is called Binah in Cabala. They wanted to be a Binah's priests in their works. They went on a pilgrimage of long and old mythological tales for “Immortal Rose”. For example, Yeats wrote “The Wandering of Oisin” where he wished to meet “Immortal Rose” as Goddess image. Oisin (as Yeats) went to the world of Ireland Goddess called to Tin-na-nOg (It means eternal Youth Country). As Yeats did, Keats searched for Cynthia (Goddess of the Moon) or Moneta as Saturn's priestess, too. During their pilgrimage, knowing goddess as the Mother of the universe, they were confronted with a tragic situation and continually agonized in their souls. They had to overcome the tragic boundaries between the Goddess of the Universe and themselves. The “Unity of Being” can be identified with ‘androgyny’ which is similar to God's trinity in gnostic thoughts. At last, Yeats and Keats saw the Goddess as their “Anti-selves”, and they achieved the “Unity of Being” through the long and uncomfortable journey. Yeats had a gnostic vision. His poetry owes much to a symbolism derived from the Rosicrucianism. His main idea of all works was attempting to meet the Goddess. Yeats believed in God's trinity(Man, women, son or daughter) and believed in the androgyny of God. From this concept of androgyny of God, a gnostic searched for the hidden God called Binah (Mother of God) as well as Saturn. It is Yeats's main idea that God is androgynous. This thought came from Christian Gnosticism based on the diagram of “Tree of Life” in Cabalah. Also, Keats's main idea of poetry was his searching for the lover who was also the Goddess. Even though Keats didn't write about Cabalism, he wrote that he wished to become a pagan while writing Endymion. Keats might suggest that pagan mean a gnostic. It was suggested that Yeats's and Keats's souls were triumphed by the action of Cuchulain and Hyperion. As Yeats described arriving in Byzantium, Keats's poetic career won the heaven which was the Goddess's bower. Although Keats's life was shorter than Yeats's and he had not written about Cabala, many similarities are discovered between them.

한국 시판 식혜의 가용성 총당을 phenol-H_2SO_4법으로 분석한 결과 궁중(16.3%)과 태극(7.4%)를 제외 하고는 대부분 11 ∼ 15% 정도의 함량을 나타냈으며, TLC로 분석한 결과 총당을 대부분 설탕이었고, Seliwanoff법으로 분석한 결과 설탕은 대부분 10%정도가 첨가되어 있었다. 반면 Somogyi-Nelson법으로 분석한 환원당은 말토오스 기준으로 0.4∼2% 정도로 당도에 거의 영향을 미치지 못하는 양이다. 이 결과는 시판 식혜가 대분 설탕물로 되어 있는 것을 의미한다. 또 대부분 갈변화되고 탁도를 지니고 있다. 한국 식혜의 품질개선을 위해서는 설탕을 사용하지 말고 말토오스 생산량을 높이고, 갈변화와 탁도를 감소시켜야 한다.

고령사회로 진입한 우리나라에서도 ‘건강’의 개념은 새롭게 변화하고 있어서 신체, 정신, 사회적으로 안녕한 상태의 개인적 건강 요구와 지역사회의 치유적 환경을 요구하고 있다. 특히 폐경의 평균 연령은 변하지 않았지만 여성들의 수명과 폐경 후의 생존 기간이 길어짐에 따라 여성들의 갱년기와 노년기의 건강한 삶은 중요한 관심사가 되고 있다. 이에 예비연구를 통하여 산림치유 활동이 갱년기 증상 완화와 정신건강 회복에 긍정적 효과가 있음을 확인하고, 본 연구를 통해 갱년기증상의 정도에 따라 산림치유프로그램의 적용이 갱년기 증상 완화와 정신건강에 긍정적 영향을 미치는지 밝히고자 하였다. 10주간의 산림치유프로그램 적용 전과 후의 갱년기 증상과 정신건강 상태 비교 결과는 다음과 같다. 1) 산림치유프로그램 적용 전과 후의 갱년기증상과 정신건강 간에 유의한 상관관계가 있는 것으로 분석되었다. 따라서 갱년기 증상이 완화되면 정신건강도 호전됨을 알 수 있었다. 2) 갱년기 여성을 대상으로 한 10주간의 ‘몸살林 마음살林 치유프로그램’적용은 갱년기증상 경중 정도가 다른 두 집단 모두에서 사전보다 사후에 유의하게 낮아짐에 따라 갱년기 증상의 정도와 무관하게 갱년기 증상에 효과적임이 입증되었다. 또한 경증과 중정도 증상 집단 간 비교에서는 경증집단에 비해 중정도 증상 집단이 더 큰 폭으로 낮아지는 결과를 나타냈다. 3) 정신건강 점수는 10주간의‘몸살林 마음살林 치유프로그램’적용 후에 증년 여성의 갱년기증상 경중 정도와 무관하게 유의하게 낮아진 것으로 나타남에 따라 갱년기 여성의 정신건강에 효과적임이 입증되었다. 4) 갱년기증상 경중에 따른 두 집단의 멜라토닌의 농도 변화에 있어서 유의한 차이가 있는 것으로 나타나지는 않았다. 그러나 계절이 겨울에 가까워짐에도 불구하고 두 집단 모두에서 멜라토닌 농도의 수치가 높아지는 경향이 있는 것으로 나타남에 따라 갱년기 증상 완화 및 정신건강에 긍정적인 영향을 미친 것으로 판단된다. 이상의 결과와 같이 10주간의‘몸살林 마음살林’자기돌봄 프로그램은 중년여성의 갱년기 증상 완화와 정신건강 회복에 효과가 있었다. 따라서 중년여성들의 심신 건강을 위하여 숲을 이용한 산림치유프로그램들이 보다 많이 확산되었으면 하는 바램이다. 이 연구는 지역의 산림자원과 계절의 특성을 기반으로 한 연구임으로 그 한계가 있다. 따라서 다양한 지역의 산림자원과 계절의 특성을 고려한 후속 연구가 필요하다.