• The Journal of Korean Philosophical History
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• no.28
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• pp.331-362
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• 2010

Simjae defined the relationship between Learning of Classics and Learning of the Mind-and-Heart as mutually interdependent. Clarifying "righteousness and principle" lies within the purview of "knowledge" and cultivating the mind-and-heart based on such knowledge lies within the realm of "action." Learning of Classics and Learning of Controlling the Mind-and-Heart thus can be understood as relationship between knowledge and action. If Simjae's theory of knowledge and action is applied to the relationship between Learning of Classics and Learning of the Mind-and-Heart, we can derive the following conclusion. His assertion that "knowledge precedes action" indicates that classical studies to explore the principle of goodness must precede mind-and-heart studies to cultivate the mind. In fact, only when we know what is the right principle can we cultivate our mind based on that principle. However, Simjae attached importance to action in terms of its significance. This means that the Learning of the Mind-and-Heart is "eventually more important" than the Learning of Classics which explores the principle of goodness. Thus, when linked to his theory on knowledge and action, Simjae 's philosophy founded on the twin pillars of classical studies and mind-and-heart studies can be summarized: "One must first delve into the principle of goodness through Confucian classical studies and then rectify one's mind based on knowledge thus gained."

• Journal for History of Mathematics
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• v.14 no.2
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• pp.77-92
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• 2001

P. Dirac's contribution to the advent of the modern quantum mechanics is undeniable. His main research guideline is the principle of mathematical beauty. What is this principle on the earth\ulcorner Are there distinctive features between pure mathematician's mind and theoretical physicist' mind about the mathematical beauty\ulcorner These problems will be analyzed with respect to Dirac's case which can reflect a historical interrelationship between science and philosophy.

• The Journal of Korean Philosophical History
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• no.31
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• pp.289-319
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• 2011

Chutzu has established a theory of human mind and moral mind(人心道心說) by quoting the key of cultivation of mind comprised of sixteen letters(十六字心法) to a preface of Zhongyong(中庸章句序) and making comments on the key. Chutzu's theory of human mind and moral mind explains the supervision of mind that materializes chung-ho(中和), which is the core theme of Zhongyong(中庸). Supervision of mind is completed by consciousness. Chutzu defines consciousness as 'preparing the principle(理) and practicing the emotion(情)'. So, consciousness derives the reaction from the principle(理) in order to respond to the external stimulation. By being conscious, mind(心) reveals original nature(性) into emotion(情). An aspect that mind(心) keeps original nature prior to the external stimulation is un-awakened(未發). Once stimulation occurs, mind(心) becomes conscious of the principle which is proper to the situation. In sympathetic situation, sympathetic emotion is revealed by being conscious of benevolence(仁). In judgment situation, the emotion which judges right or wrong is revealed by being conscious of wisdom(智). An aspect of revealing the proper emotion relevant to the situation is wakened(已發). Mind(心) keeps all the original nature of benevolence, righteousness, propriety, wisdom(仁義禮智). It supervises original nature and emotion, and reveals chung-ho(中和) by being conscious of the proper principle(理). Moral mind must supervise to accomplish chung-ho(中和), and gewuzhizhi(格物致知) must be done first to enhance the supervision of moral mind. By establishing a theory of human mind and moral mind(人心道心說), Chutzu completes a theory of mind that covers both theories of chung-ho(中和說) and gewuzhizhi(格物致知說).

• Journal of Sasang Constitutional Medicine
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• v.21 no.2
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• pp.11-26
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• 2009

1. Objectives : This research was purposed to reconsider the Dong-Mu's Theory of Nature and Mind(生情論). 2. Methods : The Dong-Mu's interpretation on the first chapter of "The Doctrine of Mean(中庸)", and the related contents of Nature and Emotion(性情) in his literature such as "Gyukchigo(格致藁)", "Donguisusebowon-Sasang chobongyun(東醫壽世保元四象草本卷)" and "Donguisusebowon(東醫壽世保元)" were reviewed. 3. Results and Conclusions : 1. Dong-Mu reinterpreted the concepts about 'Providence(天命) and Human Nature(人性)', 'Not-yet-intentional state(未發) and Intentional state(已發)', 'Nature and Mind(性情)' and 'Equilibrium and Harmony(中和)' in "The Doctrine of Mean", and used these concepts as logical tools in explanation of his thoughts of Human being and medical theory. 2. The generating principle of Nature and Mind(性情) presented as sorrow, anger, joy and pleasure is 'the Principle of Human nature(性理)', which is embodied as 'the Principle of Organ(臟理)' in "Donguisusebowon". The Principle of Organ(臟理) is originated from Heart and lie at lung, spleen, liver and kidney as the form of Four Virtue(四德). 3. The Principle of Organ(臟理) has the position of superintendence and is the generating principle of Nature and Emotion(性情), by which the structural and functional variations between different constitutional types are formed. 4. Dong-Mu's newly established concept of Nature and Emotion(性情) is the core logic in his idea of physiology, pathology and self-cultivation.

• (The)Study of the Eastern Classic
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• no.73
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• pp.281-302
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• 2018

The role of mind is very important in Xunzi's thought. The way is permanent rule of politics that is under the control of mind which is recognizing organ for both thinking and acknowledging things in his thought. Nevertheless the mind in Xunzi's thought has desire as an organ of body to be controlled. On the other hand, the mind has conflicting two fold aspects in the course of its recognition of things like storage and vacancy, movement and calmness, and two kinds of recognizing opinion against one object. And there are various evils in thinking system of mind. In a sense, the mind of human is to be cleaned and cultivated. Xunzi proposed managing energy and cultivating mind as a thinking system. Mengzi proposed to enliven vast-flowing energy and to cultivate mind through shortening desire, while Xunzi did managing energy and caring about mind for controlling other body systems and publicly recognizing things. In Xunzi's idea the mind in the recognition of things is similar to the water in bowl as a mirror for looking at any things, and thus it is imperative for us to sink grounds in mind for becoming good water mirror. In this need the grounds of human mind would be to be sunk and also the cultivation of it would be to be demanded. Ultimately there should need the recognition of mind that is cleaned and cultivated for brightly discovering the great principle and recovering the unchangeable way with a view to preparing the condition for national peace. This thesis, in this context, to approach the meaning of mind, its two fold aspects, and the necessity of it.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.4
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• Journal of Korea Society of Digital Industry and Information Management
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• v.18 no.4
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• pp.55-65
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• 2022

The purpose of this study is to develop online educational contents and verify its effectiveness in order to strengthen the learning capabilities of college students. The theme of mind map online education contents is a mind map series for effective learning arrangement, and has been developed into a total of six contents. Each contents consisted of 20-30 minutes, and the details consisted of the concept, principle, learning case, how to write a mind map, and how to use a digital mind map. The results of the study are as follows. First, it was confirmed that the higher thinking ability of college students who took the mind map online education contents was improved. Second, it was confirmed that the self-directed learning attitude of college students improved after taking the mind map online education contents. Third, the reason why students' higher thinking ability and self-directed learning attitudes improved in this study is that they were developed in consideration of the composition of contents and appropriate video time. Therefore, in order to increase the effectiveness of online educational contents, it is necessary to examine specific cases using concepts from conceptual approaches to specific topics, and to faithfully reflect the procedure in which each learner can actually use the concept.

• (The)Study of the Eastern Classic
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• no.54
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• pp.349-386
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• 2014

Noju Oh Hui-sang(1763-1833) is one of the neo-Confucian scholars representing with Hong Chik-pil the Kiho-Nak School from the late 18th to the early 19th century. He did sincerely not only succeed theories of Kiho School originated from Yulgok, but also strengthened the main view of the Nak faction by clarifying the theoretical stance of it derived from Kim Chang-hyop. Not only he does suggest critical points of view against Ho faction in terms of Horak Controversy, but also criticizes heterodox account, which raised by an inner circle of Nak faction. In this vein, Oh established the neo-Confucian ways of realization of morality and ideal society by setting up his own points of view on mind and bright virtues that are followed by various issues of Horak Controversy. My paper will examine the values of Oh's account of Nature-Principle in the light of intellectual historical context by paying a special attention to his critical views of Ho faction. Oh's main idea is how to systematize practical foundation of realizing morality. Thus, he wants to theoretically explain both the practice of morality and the reality of pure moral mind in order to establish concrete practices of them in the real world. In doing so, he pays attention to mutual inclusive relationship between Principle and Matter(ki:氣). The mutual inclusive relationship between them can be exactly applied into the relationship between mind and Nature. So, the realityof moral principle explicitly implies the pure goodness of moral agency. Furthermore, his elucidation of logical relationship between mind and Nature and its values via the ontological understanding of them is to set up a system of cultivation, i.e., realizing practical foundation of pure moral mind. In conclusion, we can evaluate that Oh's account of Nature-Principle, at least, aims not only at establishment of moral agency and its reality in a theoretical dimension, but also at a guarantee of their realization in the world.

• Journal of Engineering Education Research
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• v.17 no.4
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• pp.38-42
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• 2014

The principle of materialized world is the same as of human life. The human life is governed by the human mind composed of the copies of the materialized world. The stress is due to the human mind inside. The creativity is prevented by the copies in the human mind. The convergence is not easy due to the individual copy world which is different from each other. By subtraction of the copies inside the human, the creativity and convergence can be fulfilled. Syllabus of the lecture at KAIST is introduced. Students taking the lecture express the non-materialized world of human mind clearly after the subtraction the copies inside. The students who recognize the stress inside specifically can be free from the stress by discarding the copies inside.

• Korean Journal of Culture and Social Issue
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• v.15 no.1
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• pp.207-226
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• 2009

Lately in the medical world, they realized that the spirit is important for health best of all, and in the WHO, the meaning of health was "The condition of being sound in body, mind", now as they added the spirit to there, it became "The condition of being sound in body, mind, or spirit". Even though we know well about the importance of spirit, but it is difficult to make sure what that mean is. Even in the Psychology, they didn't distinguish clearly the spirit from the mind. In this report, we have revealed the traits of spirit from the classic theory of spirit to the today's, as studying at side of biology and psychology. Especially the spirit have been developed remarkably for a long time at every religion. Recently in the medical world, they connected 'the spirit of Buddhism' to 'MBSR', and 'the spirit of Christianity' to 'Breakout Principle' with medical method. So, we have studied how the spirit give the positive contribution to the Psycho-therapy.