• Korean Journal of Cognitive Science
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• v.29 no.2
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• pp.105-120
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• 2018

Current neuroscience views the mind-body problem from the monistic perspective which claims that the human mind is the result of brain activity and that the mind shuts down when the brain does. However, a considerable number of lay people still believe in the existence of the soul and the afterlife, concepts that are hard to explain from the monistic perspective. This study examines whether lay people think that the mind of the dead is capable of exceeding the physical constraints if they believe that such mind exists. After reading one of three vignettes which describes the state of the protagonist as alive, dead, or brain dead, the participants evaluated the protagonist's general mental capacity and transcendental ability to obtain new information. The participants rated that the dead protagonist had more 'transcendental ability to obtain new information' than the alive one if they evaluated high general mental capacity to the protagonist. In addition, unlike the alive condition, in the dead and the brain dead condition, there was a correlation between the general mind capacity rating and the transcendental ability rating. The results suggest that lay people expect the mind of the alive and the dead to be different, as they believe the latter's general mind capacity connotes transcendental ability. We also found that the participants' religiosity affected their beliefs about the transcendental ability of dead person.

• 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.

• Proceedings of the Korea Contents Association Conference
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• 2014.11a
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• pp.215-216
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• 2014

본 연구의 목적은 후기 고령노인의 자살시도 경험의 의미와 본질을 탐구하여 이들의 경험에 대해 보다 심층적으로 이해하는 데에 있다. 이를 위해 서울지역 ${\bigcirc}{\bigcirc}$구에 거주하는 자살시도를 경험한 75세 이상 노인 6명을 연구참여자로 의도표집하여 심층면접을 실시하였다. 수집한 자료를 현상학적 연구방법을 적용하여 분석하였다. Giorgi가 제시한 4단계 분석 절차에 따라 자료를 분석한 결과 6개의 구성요소와 20개의 하위 구성요소가 도출되었다. 연구를 통해 후기 고령노인의 자살시도 경험의 4가지 구성요소는 <모진 세월의 회한; 죽도록 고생한 모진 인생, 조실부모와 가난의 대물림, 도무지 잊을 수 없는 자식들의 외면, 가족갈등에서 온 깊은 원망>, <절망적이며 처량한 신세; 경제력을 상실과 절망, 마음대로 죽을 수 없는 처절함, 차라리 죽고 싶은 죄책감>, <쓸모없는 무가치한 삶; 아무 쓸모없는 사람, 자녀들 및 신세지기 싫은 강박관념에 괴로움, 자살충동이 일어남>, <참을 수 없는 신체의 고통과 무기력: 죽음과 삶의 두려움, 우울증, 정신병, 치매, 무기력>, <의지할 곳 없는 외로움; 하루 종일 고립됨, 숨쉬고 있지만 마지 못해 살아감, 죽은 것처럼 살고 있는 나, 하루가 지루함>,<마지막 선택; 세상이 싫어 떠날 것임, 먼저 간 배우자 따라.., 아무것도 바라지 않음>으로 나타났다. 이러한 연구결과를 바탕으로 후기 고령노인의 자살시도 경험에 대한 의미와 본질을 논의하고 노인자살예방을 위한 실천 현장의 구체적 개입전략, 생명존중문화의 실질적인 대처 방안에 대한 제언을 제시하였다.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.

• The Korean Journal of Food And Nutrition
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• v.11 no.3
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• pp.323-328
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• 1998

This study was to investigate regularity of breakfast and food habits of commuting local college students. The regularly breakfast eating rate was found to be 32.9% in man and 26.5% in woman. The mean score of food habits was pretty low, 36.7 out of minimum possible score 12 and maximum 60. The mean score of nutrition attitude was 58.1 out of minimum possible score 18 and maximum 90. This survey showed that skipping breakfast or irregularity of breakfast led to overeating, high fat diet, lot of alcohol and imbalanced diet. It was known that breakfast was the most important among three meals. But having balanced breakfast daily was very difficult according to loss of appetite and busy schedule early in the morning. I suggested carbohydrate food, protein food, and vitamin & mineral food items desirable for nutritionally balanced, easily digestible, tasteful, quick and easily cooking breakfast menu. It was recommended to choose on item out of each of three food categories considering calory(1/3 of daily recommended calory intake for breakfast).