• Journal of Korean Classical Literature and Education
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• no.15
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• pp.421-461
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• 2008

Miss Ki, the heroine of (취유부벽정기) is the image on which Hong-saeng's mind is projected. And the mind of Hong-saeng(홍생) is the allegory of Kim, si-seop's(김시습) mind to king Dan-jong. So I think the mind of Ki who thinks patriotism is more important than her life is the allegory of Kim si-seop's patriotic sentiment to king Dan-jong. And I think the sorrow of Hong-saeng for the ruins of Ko-choseon(고조선) means sorrow of Kim, si-seop's(김시습) for the death of Dan-jong's. They felt sorrowful because values that they considered as absolute ones were damaged. However, everything in the world are fatally changed. Although people think the most important thing they think now is never changed, after long time they cannot but see all is changed. At last people realize the thing seemed most important will disappear in vain. So the writer of (취유부벽정기) made a image of Miss Ki who is a nymph of moon and was the princess of Ko-choseon to awaken Hong-saeng. He intended to change hong-saeng's mind to king Dan-jong with the change of Miss Ki's mind to her father. But the writer knew the fact that though Hong-saeng changed his mind, he could not become happy. So he wanted to transcend the real world, but he can't. After all he expressed his wants in fantastic lunar world.

• Journal of Korean Philosophical Society
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• v.146
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• pp.219-243
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• 2018

In both the East and the West, the most classical question in classical philosophy was, "What is truly a human virtue and a good man?" A good man realized a human virtue. A good man was composed of mind and body. The question is harmony of mind and body. This article aims to articulate the terms related on Mind and Body in Confucian analects. We analyzed the terms related to Mind (mind, mind-heart, human nature, feeling, will etc) and we analyzed the terms related to Body (body, self, ki etc). Confucius's Theory of Mind and Body Relation focus on self-cultivation and revelation of universal virtue. Chu-his(1130-1200)'s commentary of the terms related on Mind and Body in Confucian analects is based on Heaven's principle vs. man's desire. He advanced the theory of the human mind and moral mind on the bases of Li-Ki. Dasan(1762-1836) deconstructs the mind-law of 16 characters and the theory of Li-KI. He argues that the human mind and moral mind coexist as a servant and a master. Dasan insists that the human mind is controlled by the moral mind but he wants to reconstruct the new theory of mind-body, mind-heart.

• The Journal of Korean Philosophical History
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• no.36
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• pp.135-172
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• 2013

Two schools represent the Li theory of nature in the 19th century. They are the Li's superintendence school of Lee Hangno, Ki Jungchin and Lee Jinsang and the Li and Ki's mutual superintendence school of Chun Woo. They share a theoretical concern about the blockage of Ki's free rein. However, their concepts of superintendence are very different. Thus, various disputes arise among them and consequently different solutions are proposed. The Li's superintendence school applies Li's power even in the actual world, which has completely dominated Ki by conferring dynamic power on Li. However, Chun Woo, a representative theorist of Li and Ki's mutual superintendence, accepts only Ki's dynamic power. By denying Li's dynamic power, he argues that there is no other thing than Ki which takes the lead in reality. His solution to block Ki's free rein is to make Ki(mind) a disciple of Li(standard or nature) and to make Ki follow Li's lead.

• Journal of Oriental Neuropsychiatry
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• v.13 no.2
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• pp.1-10
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• 2002

Dreams are experiences of life that is recognized to have taken place in .the mind while asleep. The phenomenon of dreams is occured by external stimuli such as somatic factor and emotion-arousing pre-sleep stimuli. The contents of dreams reflect the dreamer's unique psychic situation, we can view them from category of Yin and Yang and the Five Elements(陰陽五行). Also dreams are characterized by an objectivity that provides whatever in necessary for psychic balance, regardless of the ego's wishes. Hence dreams are objective sources of psychotherapy. The doctor must not treat patient by the doctor's subject mind. The Orient has taken the idea that human beings have the divine center in the heart, so dreams in the psychotherapy of the oriental medicine are more valuable as representation of inner world. The images of dream are classified as the deficiency and excessiveness of Yin-Ki and Yang-Ki of the internal organs, an property and source of stimulus. Dream applies to diagnose the disease of internal organs and to decide to the method of medical treatment.

• Korea Journal of Hospital Management
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• v.9 no.4
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• pp.70-86
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• 2004

The purpose of this study is to find determinants for service mind and skills of hospital employees to seek ways to improve the service level of hospitals. The past studies focused on the perspectives of customers in finding the solutions for service improvement. However, the existing approach failed in delving into the whole picture of service system. The behind operation of service system(e.g., selection and training of employees, support system) needs to be examined to have a balanced solution of service improvement. The personal characteristics, organizational characteristics, and customer experience were considered as the independent variables in predicting service mind and skills. The data collected in this study was gathered through questionnaire survey with 291 employees in five hospitals - from Sept. 10 to Oct. 16 in 2004. The results are as follows. 1. The regression analysis showed that job satisfaction and service commitment of organization were statistically significant in predicting service mind and skills. 2. The hierarchical regression analysis showed that the effect of hospital type on service mind was explained by service commitment of organization.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• Journal of Korean Philosophical Society
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• v.123
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• pp.209-244
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• 2012

In this paper I undertake to define what is mind, as a partial project of the philosophical foundation of the Mind Humanities. To this end I ask myself, where can be found the field, to which the various or whole psychological concepts and discourses generally relate, and then I identify the correct field to be the field of existential activities of human beings as being-in-the-world. When human beings as being-in-the-world live their lives, her life is built up out of the internal biological activities, the worlds of space and time, and actions. While the various scenes of individual life of man produced by a dynamic coordination of those worldly components, the basis of the mechanism of that coordination is explained by a biological model of self-sufficiency system that I developed here. On the basis of this model, I show step by step, how and through which (logical) way organisms configures their living, as it is. With respect to those steps of the life-construction of the organism, or in light of each step corresponding to each configuration, I construct different types of mind, i.e. impulsive mind, manipulative mind, meta-mind, collective consciousness/mind and finally personality, while every mind is further subdivided. Finally, I define mind, in light of its function in human life and with respect to the generalized sense of the whole processes as outlined above, as an organ which weaves (above mentioned) worldly components to Dasein, and sublimates and expands it to a better living.

• The Journal of Korean Philosophical History
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• no.35
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• pp.131-164
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• 2012

This paper is to make a generalization of Keyongyegimunrok(經義記聞錄) by Namdang Han Wonjin(1682~1751) whose historical positions of philosophy were contained, and to examine its established periods and the summaries of Ligi-Simseong Doseol(理氣心性圖說, illustrated Account of principle, Vital force, and Heart-mind) given in Appendix of Chap. 6. Total seventeen explanatory diagrams cover over the theory of principle and material force, theory of Heart-mind, theory of cultivation. These explanatory diagrams were produced systematically and easily to understand the pursuits of study, so-called Ho-hak(湖學), since Namdang becoming a member of the Yellow River(黃江) school. The philosophical argumentations of Namdang was usually succeeded by the orthodox stream of Ki-ho(畿湖) School transmitted from Ii, Song Si-yeol, Gwon Sang-ha. Ligi-wollyu-do(理氣源流圖), Ligi-dongjeong-do(理氣動靜圖), irwon-bunsu-do(一原分殊圖, 4 diagrams) are diagrams equivalent to Ki-ho School's ontology. As Ki-ho School's theory of Heart-mind, there are Seongjeong-hoenggan-do(性情橫看圖), Seongjeong-sugan-do(性情竪看圖), Seongjeong-chonghwoi-do(性情總會圖), Oseonghoju-do (五性互主圖), Oseongchubon-do(五性推本圖), Simseongmyohap-do (心性妙合圖), Simseongiji-do(心性二岐圖), Jungyongcheonmyeong-do(中庸天命圖), Insim dosim-do(人心道心圖), focusing on Simtongseongjeong-do(心統性情圖), and last diagram is Wihakjibang-do(爲學之方圖), which adapted from the diagram established by Ii and Song Si-yeol. The significance of Keyongyegimunrok(經義記聞錄) is comprehensive of the pursuits of the Yellow River school's studies, and provides evidence of a leading figure in Ho-hak.

• Korean Journal of Oriental Medicine
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• v.3 no.1
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• pp.119-151
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• 1997

Conclusions for the relationship between a conceptional model of stress theory and its examination based on the Oriental medicine; 1. It was considered that a general conception of stress is included into the meaning of Ki in the Oriental medicine. 2. The response-based model to stress could be comparable to a conception of Ki-pathogens interchange In the Onental medicine. 3. The stimulus-based model may be explained as a modern conception of immoderation feeling related with an internal etiological factor, specially injury of seven emotions, among three groups of etiological factors for disease. 4. The feedback conception based on the interaction model could explain the principal of reversible emotion therapy in the nine Ki. 5. In the Oriental medicine, a study to clarify a emotional etiologic factor and its pathophysiologlcal mechanism has been continued for long time before establishment of stress theory.

• Molecules and Cells
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• v.40 no.4
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• pp.271-279
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• 2017

Ran-binding protein family member, RanBP9 has been reported in various basic cellular mechanisms and neuropathological conditions including schizophrenia. Previous studies have reported that RanBP9 is highly expressed in the mammalian brain and retina; however, the role of RanBP9 in retinal development is largely unknown. Here, we present the novel and regulatory roles of RanBP9 in retinal development of a vertebrate animal model, zebrafish. Zebrafish embryos exhibited abundant expression of ranbp9 in developing brain tissues as well as in the developing retina. Yeast two-hybrid screening demonstrated the interaction of RanBP9 with Mind bomb, a component of Notch signaling involved in both neurogenesis and neural disease autism. The interaction is further substantiated by co-localization studies in cultured cells. Knockdown of ranbp9 resulted in retinal dysplasia with defective proliferation of retinal cells, downregulation of neuronal differentiation marker huC, elevation of neural proliferation marker her4, and alteration of cell cycle marker p57kip2. Expression of the $M{\ddot{u}}ller$ glial cell marker glutamine synthase was also affected in knockdown morphants. Our results suggest that Mind bomb-binding partner RanBP9 plays a role during retinal cell development of zebrafish embryogenesis.