• Korean Journal of Culture and Social Issue
• /
• v.14 no.1
• /
• pp.1-18
• /
• 2008

The present study was to investigate the developmental change of adolescent's theory of mind. In addition, the relations between theory of mind and the social competence were investigated. Sixty students in each the 6th and 8th grade group were participated in this study. Adolescents' understanding of mind were measured by four kinds of mindreading tasks; the second-order false belief tasks, understanding the ambiguous social behaviors tasks, understading the hidden meaning of a figurative statement tasks, and the "faux pas" tasks. Social skills were measured by social skill scales. Eighth graders performed better than the 6th graders on the understanding the ambiguous social behaviors tasks and faux pas tasks but not on the second-order false belief tasks and understanding the hidden meaning of figurative statement tasks. The results suggests that the mindreading ability continues to develop during the adolescence, especially the ability to interpret others' ambiguous social behaviors by reading their mental states and the ability to understand that a person says a faux pas it is due to a mistaken belief. In addition, the understanding the ambiguous social behaviors tasks was found to be the best task to predict social behaviors. The results suggests that the mindreading ability would be a significant explanatory factor on social competence.

• Journal of the Korean Home Economics Association
• /
• v.41 no.7
• /
• pp.107-120
• /
• 2003

This study was purposed to explore children's development in the theory of mind. Children of age 7, 9 and 11 explained others' good and bad behaviors, and answered to questions about ‘mind’ and ‘heart’ Children's behavior explanations with internal factors, including traits and mental states, were scored and analyzed. The responses of mind-related knowledges were categorized and compared by age. Results showed that children's internal explanations were not different with age, and most of the children explained internally for others' bad behaviors more than for good ones. Secondly, children conceptualized cold-minded ‘mind’ and hot-minded ‘heart’ differentially, but showed developmental differences in mind-related knowledges. It was hard for the younger children to explain ‘mind’ and ‘heart’ Children came to construct their knowledge with age; ‘mind’ including cognitive monitoring, and ‘heart’ working outside the personal emotions.

• Journal of Korean Philosophical Society
• /
• v.123
• /
• pp.347-377
• /
• 2012

We have numerous terms representing mind. We can understand them largely as the relationship of 'Discernible Mind' and 'Indiscernible Mind.' Because, our understanding mind is formed by linguistic discernment. When any discernment arise from our mind, we recognize the mind shown by discernment[Discernible Mind]. At the same time, we can think orignal mind[Indiscernible Mind] outside that discernment. Buddhism, generally, has understood mind in the relation with everything. That is to say, they have understood it from the perspective of dependent co-arising. In the early Buddhism and the abhidharma Buddhism, approaches to mind were mainly made by the discerning method. They explained arising and vanishing of 'Discernible Mind' by the law of dependent arising. Co-arisen 'Discernible Mind' is impermanent and temporary. But they never be denied on 'Discernible Mind' as an vainness. In $Mah{\bar{a}}y{\bar{a}}na$ Buddhism, $N{\bar{a}}garjuna$ understood the essence of dependent arising as the ${\acute{s}}{\bar{u}}nyata$ (emptiness) and the law of dependent arising as simultaneous dependence, not gradual dependences. $N{\bar{a}}garjuna$ criticized on vainness of Discernible Mind through ${\acute{s}}{\bar{u}}nyata$, and made possible to directly perceive Indiscernible Mind, before Discernment. Undiscriminating Mind can not be explained for being stayed beyond the state linguistic discernment(false discrimination), however, had been approached from various other names to potential consciousness or original nature. While ${\acute{s}}{\bar{u}}nata$ thought focused on criticizing vainness of discernment, Hwaeum thought suggested aspect of Indiscernible mind from the aspect of $ekay{\bar{a}}na$ dependant co-arising that everything has been co-arisen, the truth of discrimination. Furthermore, it opened the path to affirm the both indiscernible mind and discernible mind by illuminating that everything is manifestation of original nature itself, i.e. nature-arising. Hwaeum thought focused on perfect understanding by explicating the relation both indiscernible mind and discernible mind from the view point of non-abiding, rather than clarifying 'Discernible Mind' and 'Indiscernible Mind', itself. That is to say, from the aspect of dependant co-arising, Hwaeum thought plays a role that enters the indiscernible world from discernible world, and also, another role, from the aspect of nature-arising that is manifesting discernible world from indiscernible world. These aspects are important for righteous understanding on mind, and also simultaneously, very effective for healing disease of obsession, a kind of metal disease.

• Journal of the Korean Home Economics Association
• /
• v.41 no.1
• /
• pp.27-38
• /
• 2003

The purpose of this study was to investigate how the children show their theory of mind in making stories. Eleven children of age 6, twelve children of age 9, and eleven undergraduates made their stories using the picture book “Frog, where are you?”. All of the stories were audiotaped, parsed with clauses, and were coded into mental & para-mental categories. Results showed that the children used less mind-related terms, like belief, intent, desire, and emotion, than the adults did. And the children talked primarily about the characters' intent of the mind, whereas the adults expressed other mental processes. But there were no differences between age 6 and age 9, in expressing the theory of mind.

• Journal of the Daesoon Academy of Sciences
• /
• v.32
• /
• pp.1-28
• /
• 2019

Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.

• Annual Conference on Human and Language Technology
• /
• 1992.10a
• /
• pp.637-646
• /
• 1992

컴퓨터를 이용하여 자연언어를 처리하려는 연구가 진행되고 있다. 언어가 사고와 밀접한 관계에 있다는 점에서 이러한 연구가 성공한다면 인공지능의 발전과 더불어 인간의 마음에 대한 이해의 폭을 넓히게 될 것이다. 이글은 이러한 연구와 관련하여 컴퓨터에 의한 자연언어 이해의 가능성을 다루고 있다. 먼저 그러한 이해가 불가능하다는 써얼의 비판을 시발로 해서, 써얼에 대한 라파포트의 재반박을 검토할 것이다. 라파포트는 자신의 인공지능 프로그램과 사고실험 등을 통해서 가능성을 인정한다. 그의 주장의 핵심은 컴퓨터가 자연언어를 이해하는데 있어 구문론적 이해만으로도 충분하다는 것이다. 이러한 주장은 기호학적 관점에서 볼 때 성립될 수 없다고 비판된다. 인간이나 컴퓨터가 자연언어를 이해하기 위해서는 언어와 그 지시 대상, 그리고 언어의 사용자간의 관계를 고려하는 기호학적 관점이 요구된다. 그결과 컴퓨터에 의한 자연언어 이해의 가능성에는 한계가 있다는 결론에 이르게 된다.

• Korean Journal of Child Studies
• /
• v.27 no.3
• /
• pp.255-270
• /
• 2006

The present study applied the research of Endres(2003) to investigate understandings of theory of mind by 3- and 4-year-olds based on false belief, perspective taking, and intention. Participants were 86 3- and 96 4-year-old children in three kindergartens. Individual interviews were conducted for each task. Results showed that 4-year-olds scored higher than 3-year-olds on all three variables. Both 3- and 4-year-olds scored highest on perspective taking and lowest on intention. These results suggest that children's understandings of the theory of mind are still developing between 3 and 4 years of age and that their understanding of intention develops more slowly than false belief and perspective taking.

• (The)Study of the Eastern Classic
• /
• no.50
• /
• pp.139-178
• /
• 2013

본 논문은 조선시대의 장여헌(張旅軒)과 일본 에도(江戶) 시대의 이토 진사이(伊藤仁齋)의 사상, 특히 도(道)에 관한 견해를 중심으로 인간론과 도덕론을 고찰하여 그 둘의 사상적 특징을 밝히고자 하는 시도이다. 논의의 진행은 먼저 도(道)에 관한 여헌과 진사이의 이해를 주자학적 논의와의 원근 거리와 천도(天道) 인도(人道)와의 관계에서 살펴보았고, 다음으로 인간관에 있어서는 자기와 타인과의 관계를 중심으로 인간에 관한 이해를 논하였으며, 다음으로 마음과 경(敬), 서(恕)에 관한 두 사상가의 상반된 이해를 소개하면서 도덕론을 논하였다. 이하 요점을 추려보면 다음과 같다. 진사이는 도를 천지의 도와 단절된 인륜일용의 인간의 도로 한정하였고 인간에 대해서도 개적 존재를 사상시킨 관계적 존재에 초점을 두고 파악하였다. 그런 관점 위에서 개인 수양의 출발점이 되는 마음이나 경에 대해서도 큰 비중을 두지 않았고, 그것은 개인의 자율성보다는 외적인 규범에 보다 많은 신뢰를 두고 그것에 자신을 맞추어 가는 일종의 타율적인 관계(집단) 속의 도덕론의 전개로 나타나고 있음을 논하였다. 여헌은 도(道)를 천지만물과 사람 모두가 의거하는 총체적인 개념으로 파악하였고, 더 나아가 사람의 도가 능동적으로 천도와 지도를 구현하는 중심이라고 하였다. 이런 관점 위에서 여헌은 인간은 몸(형기(形氣))을 가진 개적 존재이지만 동시에 그 몸의 일부인 천지만물과 통하는 마음을 갖고 있다는 점에서 보편적인 존재라고 정의하며, 그 마음을 다스리는 경(敬)공부를 개인 수양의 기본임과 동시에 천지만물의 보편적 이치를 체득하는 근본적인 실천공부로 중시하였다. 이러한 여헌의 도와 인간에 대한 이해는 도덕의 실현에 있어서 자신이 중심이 되어 그것의 확장으로 모두가 하나가 되는 동심원적 파동의 도덕론으로 전개되고 있음을 고찰하였다.

• 한국노년학
• /
• v.30 no.3
• /
• pp.743-757
• /
• 2010

Theory of mind (ToM) is the ability to infer one's own and other people's mental states such as beliefs, desires, and intentions. Although the majority of research in ToM has focused on young children or autistic individuals, several studies have investigated ToM in normal old age and in the demented elderly. This article provides an overview on existent findings of theory of mind in aging populations and suggests future directions for research including applying neuroimaging techniques and real-life tasks. It is still unclear how ToM in aging is associated with other aspects of cognition. However, it is expected that ToM perspective on aging will increase our understanding of aging of cognition and social functioning.

• 보건세계
• /
• v.59 no.5
• /
• pp.12-15
• /
• 2012