• Journal of Korean Medical Ki-Gong Academy
• /
• v.8 no.1
• /
• pp.115-127
• /
• 2005

The present study aims to provide efficient regimen by means of the Oriental medicine tool to measure Yangseng developed to fit the situation of Korea. For this purpose, the elderly people aged older than 65 were selected and their level of Yangseng was compared and analyzed depending on their perception of health. From the study, following conclusions could be drawn: 1. The total subject of study were 763 consisting mostly of the illiterate and spoused with disease but without leisure activities. 2. Most of the subjects were found to have little confidence with their health. With regard to their level of Yangseng, higher points were rated in morality yangseng, followed by activities & rest, diet, mind yangseng, sleep, seasonal yangseng, exercise and sex life in order. 3. By socio-demographic characters for the group with confidence in health, there were more male than female, with spouse, disease and leisure activities currently. In the group without confidence in health, there were more female, without spouse and leisure activity but with disease presently. 4. As for the level of Yangseng in the group with confidence in health, higher points were recorded in morality yangseng, followed by activities & rest, mind yangseng, diet, sleep, exercise and sex life in order. In case of the group without confidence in health, higher points were recorded in morality yangseng, followed by activities & rest, diet, mind yangseng, sleep, exercise and sex life in order. From the above outcomes, it would be necessary to motivate the subjects to have a renewed concept for health and efficient regimen. Continued and repeated eforts should be made to fill the gap in the study using the tool to measure Yangseng of the elderly people.

• Sim-seong Yeon-gu
• /
• v.28 no.2
• /
• pp.107-138
• /
• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.22 no.5
• /
• pp.1035-1046
• /
• 2008

I looked into hypochondria, an increasing social problem, in psychological and Korean medical aspects and these conclusions were made through 16 clinical cases based on HyungSang medicine. Hypochondria is a disorder that is caused when feeble minded person could not fight the reality. It is caused by deficiency and stagnation of Ki which connects body and mind. In Korean medical view point mind and body is the same. Particularly, in HyungSang medicine believes that everyone's way of life and how to deal with situation differs according to the characteristics and traits. HyungSang medical treatment in hypochondria Mind and body is in line with each other, so manifestation of mental activity is caused by deficiency of combining action of vital Ki. Medication that helps combining force of vital Ki is needed. As the way people handle situation is different, according to characteristics and trait it is valid to differ counselling and treatment according to the criteria. Looking at 16 case studies of hypochondria patients, in gender wise, woman with astriction quality and engaging in much mental activities are more vulnerable. In view of vital substances, more cases were found in Jung type and Ki type. In animal type, bird and reptile type were, and in six meridian type, Tae yang, Yang Myong, Tae Eum and Kwolum type were more susceptible. Especially, cases of Indang being stagnant was noticeable. Moreover, the pulse activated parallel with the Heart which is a leading organ that manifests mental activity and controls seven emotions, so many cases were found that was far from Heart-Small intestine and Heart-Gall Bladder relationship.

• Journal of Korean Medical Ki-Gong Academy
• /
• v.5 no.1
• /
• pp.148-159
• /
• 2001

The Spreading-Qi recorded curative effect with a long history. I studied the Qi-therapy through train of the Qi-sender. methods of the Spreading-Qi and clinical application of the Spreading-Qi. 1. Train of the Qi-sender. Sitting, standing and ling postures can all be applied as training postures for training Qi. Qi grows in Lower Dan(elixir field) and circulates in heavenly circuits by static Qi. Training Qi by dynamic Qi is a fundamental exercise for the maneuvers to conduct Qi. 2. Methods of the Spreading-Qi, Breathe naturally concentrate the mind on Lower Dan(elixir field). When exhaling. Mindwill accompanies Qi to go to the Conception Vessel(CV) and Governor Vessel(GV), conduct Qi to the palms or fingers and emit Qi, with the emitting site touching or leaving the treated region. 3. Clinical application of the Spreading-Qi, its wide range of indications. 4. The Spreading-Qi is similar to Western 'Healing' and 'Hands of light'. Mind will accompanies energy to go to hand and emit energy to the treated region.

• The Journal of Korean Philosophical History
• /
• no.57
• /
• pp.9-30
• /
• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• Journal of the Korean Operations Research and Management Science Society
• /
• v.33 no.4
• /
• pp.63-82
• /
• 2008

The explosively growing attractiveness of the Web is commencing significant demands for a structuring analysis on various web objects. The larger the substantial number of web objects are available, the more difficult for the clients(i.e. common web users and web robots) and the servers(i.e. Web search engine) to retrieve what they really want. We have in mind focusing on the structure of web objects by introducing optimization models for more convenient and effective information retrieval. For this purpose, we represent web objects and hyperlinks as a directed graph from which the optimal structures are derived in terms of rooted directed spanning trees and Top-k trees. Computational experiments are executed for synthetic data as well as for real web sites' domains so that the Lagrangian Relaxation approaches have exploited the Top-k trees and Hop constraint resolutions. In the experiments, our methods outperformed the conventional approaches so that the complex web graph can successfully be converted into optimal-structured ones within a reasonable amount of computation time.

• Journal of Korean Society for Geospatial Information Science
• /
• v.24 no.2
• /
• pp.63-70
• /
• 2016

A housing market in an urban area is not just a single market but a combination of regionally different submarkets. This study begins with a critical mind that previous researches did not consider the spatial autocorrelation of each area where the housings are located. The clustering analysis of housing submarket which considers spatial autocorrelation is performed as it follows. First, 4 housing market attribute variables are reducted to 1 variable by principle component analysis. Then, after calculating $Gi^*max$ by AMOEBA, 7 housing submarkets which have similar characteristics based on $Gi^*max$ are classified. The characteristics of each submarket are investigated, then political implication is deduced as the following. Different level of housing policy should be made to each cluster because each cluster has different level of spatial autocorrelation.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.22 no.4
• /
• pp.740-745
• /
• 2008

Although the demand on 'Ki' training because of the increased interest in health, there has not been an established theory and system in 'Ki' training from the perspective of oriental medicine. Therefore, many training associations are in operation without sound basis. The general use of the terminology 'Kigong' is the influence of China. As it was distributed to the general public through the translation and introduction of Chinese Kigong theory, the genuine Korean YangsaengKigong was not emphasized but it was included in or considered as the second-class to the Chinese Kigong. The purpose of the study was to establish and review YangsaengKigong based on our traditional ideologies. Korean Yangsaengkigong can be defined as the training method nurturing mind, energy, body based on the Sambeob training method such as Pause of thinking, Modulation of breath and Prohibition of sensibility with the goal of Yangsaengkigong, good health and long life and the maximum service for the benefit of humanity. Although this study can identify the differecnes between Korean Yangseangkigong and Chinese kigong through Korean traditional ideology, we could not develop this study to the necessity of ideological background of medical Kigong and concrete methodology of Yangsaengkigong and our traditional ideology because of scarce literature on Korea and Korean traditional ideologies. For the purspose of the study, we need cooperation between Studies of Korea, Studies of National History, and Oriental Medicine.

• Korean Institute of Interior Design Journal
• /
• v.18 no.2
• /
• pp.33-40
• /
• 2009

Reflecting the idea of benevolent royal government of King Jeongjo(鼎俎), the Buyongji(芙蓉池) and Juhamru(宙合樓) of Changdeokgung(昌德宮) are the traditional Korean architecture to represent the Joseon(朝鮮) period. The purposes of this study were to investigate how the Likiron(理氣論), one of the foremost theories of Joseon Confucianism, was applied to the principle of space composition by analyzing Buyongji and Juhamru with Jung's analytical psychology and to provide basic data to utilize the results in modem space planning. The research findings indicate that Buyongji is the space of Ki(氣) to reflect the reality, corresponds to conscious, and represents the Joseon land and people including Chiljeong(七情) And Juhamru is the space of Li(理) with the ideal of benevolent royal government inherited in it and represents unconscious. It also has each building placed which contained the nature of Sadan(四端) along with Gyujanggak and Jewolgwangpunggwak(齊月光風觀) to represent "Self Archetype" that's the core of human mind. Each representing Ki and Li, Buyongji and Juhamru must have worked as a major composition principle of Likilwonronjeokilwonron(理氣二元論的一元論) that could simultaneously satisfy the practice philosophy of reality and ideal among Likiron.

• (The)Study of the Eastern Classic
• /
• no.54
• /
• pp.253-288
• /
• 2014

A pen name Chuman(秋巒; a mountain of Fall), Jeong Ji-wun(1509-1561) is a famous person wrote "Cheonmyeong-Doseol" which made two men, Yi Hwang and Ki Dae-$s{\breve{u}}ng$ dispute Sachil-Nobyeon(traditional argument about heart/mind). But except this point, few people of nowadays know who Jeong Ji-wun was. Therefore this paper is made for understanding Jeong Ji-wun in the point of view in history of thought. "Cheonmyeong-Doseol" by Jeong Ji-wun had systemized traditional theory of Cheonil-Habil(sky and human are an organic body), through this theory, Jeong Ji-wun had taken an important role who developed the Neo-Confucian theory in the field of political thought at that time. All Neo-Confucian literati used the theory of heart/mind as a sole useful method in political field from after King Myeonjong and Seonjo. "Cheonmyeong-Doseol" by Jeong Ji-wun was a first step to this scene. Especially "Cheonmyeong-Doseol" was got famous by arguments of Yi Hwang and Ki $Dae-s{\breve{u}}ng$, great scholars in the history of Chosun Dynasty. They firstly developed Sachil-Nobyeon, Sandan(pure morality) comes from li, Chiljeong(emotions) comes from Ch'i, is it right or not? This argument with "Cheonmyeong-Doseol" raised up the level of Neo-Confucian theory at that time. Like this, "Cheonmyeong-Doseol" was on the first step for Neo-Confucian literati to study and develop their theory of political thought which covered politics in Chosun Dynasty.