• Health Policy and Management
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• v.10 no.1
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• pp.31-56
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• 2000

A purpose of this study is to study on Rene Descartes's mind-body theory in medical aspect. Though Rene Descartes was not so much a doctor as a philosopher, he had health and medical science at heart. When he came into the world in 1596, he was in poor health. Therefore, he suffered from his bad health. Descartes's ideas absolutely colored Western thought for three hundred years, especially, his mind-body theory, mechanistic life-view, and reductionism had important effect on medical study and science of public health. As a rule, we know that his mind-body theory was applicable to mind-body dualism, and his mind-body dualism was connected with biomedical model of medicine. But by this study, his mind-body theory was not only mind-body dualism but also mind-body monoism. And he asserted mind-body interaction too. In other words, he advocated mind-body dualism in scientific aspect, but he knew mind-body monoism from his experence. He confessed this fact to Princess Elizabeth of Bohemia, he wrote mind-body interaction in $\boxDr$Discours de la methode$\boxUl$, $\boxDr$Meditationes de prima philosophia$\boxUl$, and $\boxDr$Traite des passions de 1'ame$\boxUl$ etc. However, only mind-body dualism of his mind-body theories was written in our medical text book, morever mental realm was excluded from the persuit of learning Descartes advocated a mechanistic world-view and mechanistic life-view, he regarded human body as a machine part. And a paticent corresponds to a troubled machine, a doctor deserves a repairman. But this point of view made holistic understanding of man impossible. Descartes divide the whole into basic building blocks, we named the approach Reductionism. Reductionism led to ontological concept in medical science, bacteriology established 'specific cause-specific disease-specific therapy'. We examined medical influence of Descartes's thought, we need to draw out a philosophic basis of medical science and science of public health by a close study of his records.

• Science of Emotion and Sensibility
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• v.27 no.3
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• pp.37-50
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• 2024

Many people are interested in vegetarianism for health and animal welfare reasons, but putting it into practice is difficult. This study aims to examine how an individual's thoughts on the mind-body connection influence their choice of vegetarian products. In Study 1, the impact of two types of thoughts on health behaviors and the selection of vegetarian products was compared: dualism and physicalism. The mind and body are separated in dualism, whereas the mind and body are connected in physicalism. Study 2 tested whether thoughts about the mind-body connection activate the social values that an individual aspires. Study 3 used priming with healthy and unhealthy food images to examine whether the mind-body dualism connection was bidirectional. Study 1 shows a lower intention for health-related behaviors under dualism conditions, compared to physicalism conditions, where the mind and body are connected. In Study 2, the intention to engage in health-related behaviors and the preference for self-transcendence values were lower than in the physicalism condition. Study 3 shows that participants primed with unhealthy images had higher dualistic scores than those primed with healthy plant-based images. These results suggest that an individual's thoughts about the mind-body connection may affect health behaviors and social value activation differently.

• Korean Journal of Oriental Medicine
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• v.15 no.1
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• pp.23-29
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• 2009

The value of Dongeuibogam has been officially acknowledged as a Memory of the World. However, we should not overlook the forward-looking value of Dongeuibogam in addition to its backward-looking value. For the past 200 years, Western medicine has attained great achievements in therapeutic medicine based on Descartes' mind-body dualism, which focuses on the body as a separate entity from the mind. Recently, Western medicine modified its previously one-sided track into a new orientation towards holistic mind-body medicine in recognition of the two as an organic whole. At this point in time, it is essential to draw attention to the forward-looking value of Dongeuibogam, which pioneered mind-body medicine based on the medicinal philosophy of Jing Qi Shen more than 400 years ago.

• The Journal of the Korea institute of electronic communication sciences
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• v.11 no.6
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• pp.645-652
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• 2016

The basic equation of body and mind that can be represented as body and mind based on love model of Romeo and Juliet is presented in this paper. In order verify validity for physical idea of unification for body and mind when the external force is applied in the basic equation. We display the time series and phase portrait for nonlinear behavior, and this paper confirms the point of difference between body-mind neutral monism and body-mind dualism.

• Korean Journal of Acupuncture
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• v.27 no.4
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• pp.25-34
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• 2010

Objective : This paper introduces a unique meridian theory developed by Japanese philosopher Yuasa Yasuo. Method : His meridian theory is well organized in his philosophy, so we systematically review his major works and philosophy from which we systematize his meridian theory. And we critically examine it with current studies. Results and Conclusions : He tried to overcome Cartesian mind-body dualism by Eastern thought and newly developing neurophysiology. He articulated "body scheme" from human information systems, primarily nervous system and meridian system, which regulate physiological functions. It consists of 1st external sensory motor circuit, 2nd circuit of coenesthesis, 3rd emotion-instinct circuit and 4th circuit of unconscious quasi-body. Meridian system is the 4th circuit, through which he thought various affect(emotion) flows. Based on the relationship of emotion-autonomic nervous system- meridian-skin, he tried to confirm the existence of meridian system. His theory illuminates mind-body problem and emotion-meridian relationship in traditional East Asian medicine.

• International Journal of Advanced Culture Technology
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• v.9 no.1
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• pp.58-63
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• 2021

This research aims to reconsider the necessity of an alternative way(s) for contemporary actor training and acting in discussing and articulating Diderot and Suzuki's concepts and approaches for acting/training. First of all, the physical body, assumed and conceptualized by Diderot is beyond our control by means of a type of radical body/mind dualism, and is based on the concept that body and mind are separate. In contrast, Suzuki's notion of acting/training is raised by his concern about the role of an actor's body in the constitution of an actor's bodily experience against the imitation of the West-oriented theatre/acting/training. The descriptions of the two theatre artists' notion of acting/training gives us insight into the place and role of contemporary theatre as a practical root to encounter and communicate between a doer and a spectator where an actor's body must appropriately be attuned and cultivated towards the cultivation of bodily attributes which are foundation but usually neglected by actors/directors/practitioners particularly in Korea. Especially, misunderstanding of a specific training sources/approaches, namely 'scientific system' and the 'method' have taken us away from the potential possibilities of the lived oneness. Here, the 'possibility' refers to the primary bodily functions within a specific context or being in the here and now rather than attempting to copying, imitating and/or adapting a specific cultural source(s)/approaches/techniques as we have faced with through the previous century. We reconsider and argue that a potential way to correspond the nature of theatre/acting/training is that how to meet the demand of contemporary spectators which in turn intensifies an actor's stability, sustainability and hopefully professional identity in this contemporary era.

• 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.

• Journal of Naturopathy
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• v.10 no.1
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• pp.56-65
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• 2021

Purposes: This study is to examine the causes of limitations of modern western science and philosophy through Ayurvedic thought, and to seek the path of holism for the development of national healing projects. Methods: Therefore, it was inferred that the background of modern Western civilization and the reality of the national healing project would share the flow. In order to examine this, the difference between the East and West's 'recognition of the body and the mind' and the 'perspective on the origin of existence' was examined, and the characteristics of the Ayurvedic five-element novel were examined. Results: Through that process, the "mind and body dualism" in the West and the absence of the "empty element( 空 Śunya)" in Western four-element novels were pointed out as the cause of the limitations. In the sense that the 'empty element' is an invisible world and an immaterial world, it was concluded that the absence of justice was a limitation of Western civilization and a problem of the reality of the national healing project. Conclusions: I hope that this study will lead to continuous research on Ayurvedic ideology and research in the field of natural healing, thus contributing to the development of national healing projects and leading to health, well-being, and self-healing of the people.

• Journal of Korean Philosophical Society
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• v.148
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• pp.357-377
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• 2018

In order to concludes that human being is in the making, not a being already perfectly made, this paper goes through four steps. The first step raises a question that human being is only a being of reason. The Kant's assertion that human being has a moral capacity of 'good will' seems to be distorted portrait of human being. The second step calls into a question that human being can obey universal moral laws. Any universal moral law can't be obeyed by moral agent, because he can't exclude his external situations which are ceaselessly changing. Nevertheless imperatives of reason which require to obey the universal moral laws seems to be a 'unfortunate legacy' to human being. The third step demonstrates that imperatives of reason are originated from dualism which have dichotomize "mind vs. body" as "internal capacity vs. external situation". According to dualism, imperatives of reason require internal capacity to exclude emotions or desires which are sensitive to external influences. The fourth step discusses that interacting of inner and outer is to be necessary for human being. Then, reason is to be really in one glove with emotions which are beginning form externals, otherwise reason can't stop being powerless to any external situation. Concludingly any human being is to be processing to a new being, not situating any extreme antagonism of "reason vs. emotion". Because of emotional human animal, not a perfect god, humans being is in the ceaseless process into the making a new self.

• Journal of Educational Research in Mathematics
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• v.9 no.1
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• pp.151-165
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• 1999

In this study, I consider the meaning of activity as the source of mathematical knowledge. Mind-body dualism of Descartes which understands that knowledge precedes activity is somewhat overcomed by Ryle who understands that knowledge and activity are two sides of the same coin. But his discussion cannot offer the explanation about the foundation of rightness or the development of rules which can be expressed propriety of activity or rationality. Contrary to these views, Piaget solve this problem by the reasonability of 'the whole system of activity'. The theory of Dewey can be evaluated as an origin of activism of Piaget. Piaget considers knowledge as the system of activity itself, whereas Dewey considers knowledge as 'the result of activity'. This view of Dewey is related to the view of pragmatism which considers 'practice' is more important than 'theory'. The nature of 'activity' in this study has to be understanded as the interaction or the relation between the subject and the object. If we understand activity like this, we can explain that the whole structure of activity has the 'wholeness' that cannot be simply restored to the sum total of 'parts' and the new structure is a self-regulative transformation system which includes former structure continuously.