• Science of Emotion and Sensibility
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• v.22 no.2
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• pp.69-82
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• 2019

Do animals have a mind? Our understanding about whether animals have minds depends on our relationship with animals, as we cannot determine animals' actual minds. These two studies presented here thus examined the meat paradox, that is, an inconsistency between love for animals and the act of enjoying eating meat in the context of mind perception. Study 1 examined whether mind perceptions toward various animals are classified on the basis of experience-related capacities, such as feeling pain, and agency-related capacities, such as having self-control. In Study 2, mind perceptions toward cows and sexually objectified women were classified on the basis of food condition and non-food condition. In the food condition (experimental condition), cows were portrayed as products for meat consumption, whereas in the control condition, they were described as animals living on a farm, eating grass. The results of Study 2 demonstrated revealed that mind perception was positively associated with how morally incorrect it was to eat animals. Study 2 thus demonstrated that the scores of mind perception toward cows and sexually objectified women in the experimental condition were significantly lower than those in the control condition. These reduced mind attribution in the experimental condition implied that people may be motivated to reduce cognitive dissonance between their attitudes toward animals, such as loving them, and their behaviors, such as, eating meat. In addition, these results suggest that objectification toward animals may impact the objectification and mind perception toward human beings as well. These findings highlight the role of dissonance reduction in the meat paradox and objectification theory so as to understand basic psychological processes involved while making moral choices in everyday life.

• The Journal of the Korea Contents Association
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• v.21 no.8
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• pp.507-514
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• 2021

Mindfulness is being used as one of the techniques for emotional regulation. In emotional regulation, mindfulness is considered as an uncontrolled way in that it observes the present experience as it is, rather than attempting to reduce or eliminate negative affective experiences. However, in this study, the purpose of this study is to confirm that mindfulness can affect emotional regulation through perceived control. To confirm this, I verified whether perceived control had a mediating effect on the relationship between mindfulness and difficulty in emotional regulation. For this 366 university students (179 males, 187 females) were surveyed using the scales of mindfulness, perceived control, and difficulty in emotional regulation, and mediation was analysed using Hayes' PROCESS macro. As a result of the analysis, it was found that perceived control had a fully mediating effect in the relationship between mindfulness and emotional regulation difficulties. These results suggest that mindfulness affect emotional regulation through perceived control.

• Science of Emotion and Sensibility
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• v.26 no.3
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• pp.29-40
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• 2023

The term and concept of "immortality" has garnered a considerable amount of attention worldwide. However, research on this topic is lacking, and the question of when the mind of a deceased individual survives death has yet to be answered. This research investigates whether morality and mind perception of the dead correlate with immortality. Study 1 measures the perceived immortality of people, who were good or evil in life. The results show that the perceived morality is related with the perceived immortality. Moreover, participants indicated the extent to which each person had maintained a degree of morality and agency/experience of the mind. Therefore, morality and mind perception toward a person are related to perceived immortality. In Study 2, participants were asked to read three essays on robots (good, evil, and nonmoral), and had to indicate the extent to which each robot maintains a degree of immortality, morality, and agency/experience of the mind. The results show that good spirits of a robot are related to higher scores of mind perception toward the robot, resulting in increasing tendency of perceived immortality. These results provide implications that the morality of humans and robots can mediate the relationship between mind perception and immortality. This work extends on previous research on the determinants of social robots for overcoming difficulties in human-robot interaction.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.237-269
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• 2018

This study aims to look into Daesoon Thought from the perspective of Neo-Confucianism. Numinous emptiness (虛靈), wise-awakening (知覺), and divine beings (神明) in the Scripture of the Black Tortoise (Hyeonmu-gyeong) are often mentioned as characteristics of the mind in Neo-Confucianism. Accordingly, this research take up the 'Che-Yong (substance, 體 and function, 用)' of mind by classifying numinous emptiness as Origin-Substance (本體), wise-awaking as function, and divine beings as subjects. Numinous emptiness enables an individual to have been born with Li (理) of Taegeuk (太極), which is a mandate from Heaven and the nature of humanity; whereas one embodies spirit and brightness mind based on Origin-Substance. This numinous emptiness of mind is precisely the mind-spirit. Wise-awakening is a function of mind, which actually awakens numinous emptiness (理) and objects (氣). The mind which realizes the Li of Taegeuk as numinous emptiness is conscientiousness and can be taken as a Dao-Mind. The mind which desires objects refers to the Human Mind or a selfish motive. Such propensity in terms of wise-awakening determines the state of mind. One should reach the state of a quiet mind by wisely awakening through the scripture. Divine beings correspond to metaphysical Origin-Substance and physical objects respectively. In addition, they comprehend all and preside over wise-awakening as subjects. The subject recognizes wise-awakening and responds to it. Mind is a path traveled upon by divine beings as they enter and exit. In this regard, the human mind refers to the organ used by immanent deities, which accumulates physical senses, innermost mental processes, and awakened activities. Furthermore, Transcendental deities also come in and out through mental correspondence, leading to changes in one's physical constitution or personality. This paper focuses on the mind perceived in Daesoon Thought as follows: first, besides the existing spiritual perspective, the research takes a view on surveying numinous emptiness, wise-awakening, and divine beings in Neo-Confucianism. Secondly, the Che-Yong of mind is closely looked into by means of innate numinous emptiness as Che and wise-awakening as Yong. Lastly, the essence, energy, and divinity as well as spiritual soul and physical soul are mentioned according to the concept of an immanent deity. The paper also clarifies the fact that divine beings preside over the mind as subjects.

• Science of Emotion and Sensibility
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• v.21 no.3
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• pp.17-28
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• 2018

This study investigated the differential effects of childhood trauma, especially neglect, emotional abuse, and physical abuse on stress perception in relation to the ToM (theory of mind), among one-hundred and fifty five college students. For this purpose, self-reported childhood neglect, emotional abuse, physical abuse, and stress levels during the previous week were measured. Social cognition was measured using a ToM questionnaire which asked respondents to guess the intentions of the person in each vignette by providing additional hints. In order to examine the predicting role of childhood trauma and mediating role of ToM, two distinct structural models assuming full (Model 1) and partial (Model 2) mediational effects were compared using structural equation modeling. The partial mediational model was supported and the main results were as follows. First, childhood neglect indirectly predicted stress perception through the effect of the ToM. Second, childhood emotional abuse directly predicted stress perception. Third, childhood physical abuse had no distinct effect on stress perception. Finally, the limitations of this study and the implications for future studies are discussed.

• Journal of Internet Computing and Services
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• v.18 no.3
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• pp.63-70
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• 2017

The purpose of this study was to investigate the mediating effect of perceived self-efficacy in the effects of informal communication and mindfulness practice on non-class-related behavior in the Team-Based Learning(TBL) using smartwork tool. To do this, total of 80, college students participated in this survey. The results of this empirical study is summarized as followings. First, informal communication do not have a direct effect on non-class-related behavior but perceived self-efficacy mediates the effect of informal communication. Second, mindfulness practice do not have a direct effect on non-class-related behavior but perceived self-efficacy mediates the effect of mindfulness practice. Third, informal communication and mindfulness practice have positive effect on perceived self-efficacy. In this study, we suggested the importance of perceived self-efficacy in establishing the TBL policy using smartwork tool.

• Science of Emotion and Sensibility
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• v.24 no.4
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• pp.3-16
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• 2021

The attribution of human traits, emotions, and intentions to nonhuman entities such as robots is known as anthropomorphism. Two studies were conducted to check whether human-robot interaction is affected by anthropomorphic framing of robots. In Study 1, participants were presented with pictures of robots that varied in human similarity in appearance. According to the results, uncanny feelings toward a robot increased with the higher levels of human similarity. Furthermore, as the level of mind attribution increased, participants tended to attribute more humanlike abilities to nonhuman agents. In Study 2, a robot was described as either a machine-like robot or a humanlike robot in a priming story; then, it was examined whether significant differences exist in mind attribution and moral care. The participants tended to perceive robots as more humanlike in the mind attribution when anthropomorphism was used in a robot's behavior, according to the findings. Furthermore, in the condition of increased anthropomorphism, a higher level of moral care could be observed compared with that in the other condition. This means that humanlike appearances may increase uncanny feelings, whereas anthropomorphic attribution may facilitate social interactions between humans and robots. Limitations as well as the implications for future research are discussed.

• Journal of Korea Entertainment Industry Association
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• v.14 no.6
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• pp.289-299
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• 2020

The purpose of this study was to confirm the effect of mindfulness education on perceived stress, mindfulness, psychological well-being, and brain waves. The study used a repeated-measures design to examine 42 female university students currently enrolled in mindfulness courses. Subjects participated in the mindfulness course once a week for eight weeks, 50 minutes per session. The main outcome variables, such as perceived stress, mindfulness, and psychological well-being, were measured with a structured questionnaire and brain waves were measured with an electroencephalograph. The same variables were then measured after the completion of the eight-week course. The results demonstrate that perceived stress significantly decreased from 1.85±0.39 to 1.66±0.39 points (t=3.44, p=.001), while, on the other hand, mindfulness increased from 3.10±0.26 points to 3.19±0.32 points (t =-2.78, p=.008). There was also a significant difference in the level of autonomy, a subcategory of psychological well-being (t=-2.70, p=.010). In addition, EEG indicated significant changes in the frequencies of Theta channel 19 and Rapid Alpha channels 7 and 10. These results suggest that further studies are needed to elucidate the effects of mindfulness education through the modification of mindfulness course plans, diversification of teaching methods, and improvement in the educational environment.

• The Journal of Korean Philosophical History
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• no.52
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• pp.281-310
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• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].

• The Journal of Korean Philosophical History
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• no.36
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• pp.43-74
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• 2013

This paper aims to analyse Han Wonjin's criticism centered on Kim Changhyup's theory of Jigak(知覺). In the early 18th century, Kim Changhyup whose position considered as the leader of Rakhak(洛學) circle was the central figure in the debate on the controversial subject of Jigak. Han Wonjin as an opinion leader of Hohak(湖學)'s legacy was required to argue with his counterpart in order to establish his circle's standpoint. The main issue they discussed was the relationship between Ji(智) and Jigak. Kim contends that Ji and Jigak belong to different categories, and that the substance-function(體用) relation cannot be applied to them. According to him, the relation between Ji and Jigak is that of Do(道) and Gi(器). Similarly, the relation between Sim(心) and Sung(性) is that of subject and object. He also maintains that Jigak is not the phenomenalized mode of Ji, but the innate capability that employs Sung as the source of morality and turns it into feelings. In contrast, Han argues that Ji, as a ontological foundation of Jigak, is what enables Jigak to be a moral activity. In criticizing Kim Changhyup, Han maintains that if one denies the relation between Ji and Jigak, then one would have to characterize Jigak as a blind function with no moral sense. If one admits Jigak can have moral contents on its own without the connection with Ji, then one would have to allow two moral foundation, which leads one's idea into heretical beliefs. Han holds that Jigak can a moral function only when it is grounded upon Ji. In conclusion, Han emphasizes Ji as the base of Jigak that enables Jigak to realize morality while Kim emphasizes the role of Jigak as the principal agent of moral activity.