• Korean Journal of Psychosomatic Medicine
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• v.8 no.1
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• pp.110-121
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• 2000

With Cartesian dichotomy, a person's behavior and illness distinguished sharply between "biologically based" phenomena and "psychologically based" phenomena in western country. But a more balanced view that considers both concepts swept into psychiatry in the 1960s and 1970s. And ironically, the revolution of neurosicience and genetics have now reached a level of sophistication that allow it to serve as a bridge between biology and psychosocial environment. So, even subtle changes in the environment can produce biological changes in the brain. We review the history of definitions and relationship of mind and body. And we provide a selective survey of the recent 3 conceptual models of mind-body relationships in general-biopsychosocial model, mental-physical identity theory, organic unity theory-, the relationships of genetic and environment, and stress-diathesis model.

• Journal of Oriental Neuropsychiatry
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• v.9 no.1
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• pp.123-138
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• 1998

According to studing on the mind in oriental medicine and confucianism. I got the following results.1. In oriental medicine, the mind (心) is main faculty region of shin(神) in human body.2. The mind have functional reaction of sensation, rational thinking, and emotional faculty for objective world.3. In Confuncianism, the mind express the Sung (性) which is based on the Heaven (天), and it control sensation, rational thinking, and emotional faculty.4. To the understanding ground of universal reality, the mind was explained Qi (氣) or Li (理), and come to an end about the sung (性).

• Journal of Korean Philosophical Society
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• v.131
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• pp.353-381
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• 2014

"The four types of temperament" (hereinafter "Sa-Sang Constitutional Medicine") is applied to not only medicine, but also various fields like management, politics, education, etc. Despite that "Sa-Sang Constitutional Medicine" is "Mind-Body Medicine" which is fundamentally based on "Controling Mind and Body", though, it was rarely used for psychotherapy in practical. Practical treatment on clinical medicine is limited to only medicine-treatment or acupuncture-therapy. However treatment on illness and pathological phenomenon suggested by "Sa-Sang Constitutional Medicine" keeps individual's nature in control, and it governs environmental facts: age, region, and socio-cultural factors: alcohol, debauchery, riches, authority(酒 色 財 權). Especially, "Moral Cultivation" in "Sa-Sang Constitutional Medicine" emphasizes the importance of properly understanding vice(邪心) and laziness(怠行) concealed in natural temperament of human being, and pursuing "Understanding Each Other(博通)" and "Upright Conduct by Oneself(獨行)". Furthermore, because "Sa-Sang Constitutional Medicine" is developing medical theory based on "Understanding Others(知人)" and "Straighten Oneself(正己)" doing try integral approach, it has great implications for the present generation that forms much of social connection. Similarly, Ken Wilber who is one of representatives of "World Philosophy" and "Integral Psychology" is suggesting "Integral Life Practice" (hereinafter ILP) - applies practical and heuristic "Integral Approach" to individual experiences. ILP is the only practical discipline for development of viable whole-area. ILP says that there are four core modules: body, mind, shadow, spirit(靈), and five auxiliary modules: morals(倫理), gender(性), work(일), emotion(情緖), relationships(關係性). These nine modules could apply mind-body treatment of "Sa-Sang Constitutional Medicine", and thereby more developed mind-body treatment would be found.

• 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.

• Journal of Oriental Neuropsychiatry
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• v.32 no.2
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• pp.129-140
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• 2021

Psychotherapy in Korean Medicine is characterized not only by management of mental issues, but also a holistic perspective of the mind and body, which includes physical treatment. In this case report, we describe the efficacy of Korean psychotherapy for couples with physical symptoms of heartache, emotional tension and marital relationships by addressing the challenges at the Mind and Body levels. For the physical treatment of the couple, the wife was treated with a Bunshimgi-Eum and the husband was administered a Cheonwangbosimdan, combined with a psychiatric interview based on Korean Medicine. It involves listening to the couple's story, YiJungBeongi therapy, understanding and learning about vases and defense mechanisms, self-understanding and understanding of the husband through self-understanding and expansion, and husband's understanding of the wife's position, self-interpretation and acceptance. Based on counseling, the couple's personal characteristics and expansion for self-growth, the progress and results of the couple's challenges and relationship improvement in a relatively short period of time are presented. In response, we hope that the evidence based on Korean Psychotherapy supporting the counseling for couples will continue to accumulate. We would like to report and share a few opinions.

• Journal of Sasang Constitutional Medicine
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• v.19 no.3
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• pp.1-9
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• 2007

1. Objectives This Study is to comprehend the Sasang structure created by Lee Je-Ma. 2. Methods We analyzed $\ulcorner$Dongyisusebowon(東醫壽世保元)$\lrcorner$ & $\ulcorner$Gyukchigo(格致藁)$\lrcorner$ which contain the contents of 'Heaven-Human-Narure-Order(天人性命), and 'Affairs-Mind-Body-Objects(事心身物)'. 3. Results and Conclusions 1) The structure of Sasang is divided into two, which are 'Talent(才能的 部分)-Action(行爲的 部分)' and 'Self examination(正己的 部分)-Perception of mankind(知人的 部分)'. 2) 'Talent-Action' is the ontological structure of the Sasang. 'Self examination-Perception of mankind' is the administrative structure of the Sasang. 3) The ontological structure of Sasang is essential concept which is explaining the existence of mankind. An administrative strucrure of Sasang is operative concept which makes human as oneself. 4) It is necessary to have the insight to organize these four parts into the one organic whole if one has to comprehend the profound meaning of Sasang. 5) Four parts of Sasang structure could be matched as 'Heaven(天)-Affairs(事), Human(人)-Objects(物)', 'Nature (性)-Mind(心), Order(命)-Body(身)'.

• Journal of Society of Preventive Korean Medicine
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• v.1 no.1
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• pp.1-13
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• 1997

Cho, Tak(曺倬)'s Yi-Yang-Pyun(二養編), first published in the 12 year of Kwang-Hae-Kun(光海君) era(1620), is composed of two parts. The first part is an edition of various Confucian scriptures that is used to control and restrain the mind. The second pan, considering mostly of contents borrowed from medical works, anthologies and books on yang-saeng(養生), is used to maintain the well-being of the body. Yi-Yang-Pyun shows several distinct characteristics of Yang-saeng ideas. first, it follows the teachings of Yi, Hwang(李滉) which denotes the state of body and mind according to the Kyung(敬) philosophy. 'Kyung' is a state of being that does not require bondage as it automatically reveres the mind. Therefore, actively fostering the body and mind is to maintain this respective state of being. Second, it has summarized and arranged certain medical contents from the Dong-Eui-Bo-Kam(東醫寶鑑) for the purpose of discovering the truth underlying one's body in an effort to pursue the logics of universal nature. Third, although it was based on the contents of Confucianism related books, it widely encompassed the regimen of Taoism. Fundamentally, the Confucian had regarded the Taoism as a heretic, but accepted it in e influence of Zhu xi(朱熹) who interpretated Can-Tong-Qi(參同契) with Confucian perspectives and put in practice the regimen of Taoism. In this context, Yi-Yang-Pyun also used jointly Taoism-related books with Confucian scriptures. Although Taoist regimen was accepted, elixir(外丹), conjury of Taoist hermit(神仙方術) and issues which run counter to morality like sexual practices(房中術) were not. Most of regimens used were related to disease-prevention and health-enhancement like breathing(服氣法), gym-nastics(導引), Diet(服餌) etc. Ideas of Yi-Yang-Pyun, written from Confucian perspectives, latter heavily influenced on scholars of inner elixir(內丹).

• Korean Journal of Psychosomatic Medicine
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• v.22 no.2
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• pp.55-62
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• 2014

The relationship of mind and body has stimulated extensive discussion for a long time. However, answers are ambigous and not forthcoming yet. Meanwhile, after the western medicine had embraced materialistic paradigm, conditions which cannot be substantiated by organic change were pushed out to periphery under the banner of "Medically Unexplained Symptoms". Medical experts endeavored to understand these mysterious illnesses based on the mind-body relationship and provided a frame of interpretation called Psychosomatic Medicine. This frame of interpretation had influenced not only the communication practice but also the health-seeking behavior and even the subjective experience of patients regarding their illnesses. The frame of interpretation had been drastically changed many times keeping pace with the socio-economic situation and the new scientific discoveries. Accordingly, body or mind was given differential importance by medical experts. For instance, when treatment modalities were lacking, mind was given excessive importance and patients were blamed for their unconscious motives, characterological weaknesses and for their lack of responsibility. In contrast, after the discovery of effective drug, mind was given no more attention and patients were no longer blamed for their contribution to suffering. In this paper, the historical change of the frame of interpretation for understanding migraine and headache was presented as an example. By this, it can be demonstrated how the frame of interpretation has modified the subjective experience of patients, and how the patients' responsibilities were viewed differently. This observation can help to realize the enormous influence of the frame of interpretation provided by medical experts.

• Journal of Korean Medical classics
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• v.26 no.2
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• pp.105-120
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• 2013

Objectives: Sasang Constitutional Medicine(SCM) is a Traditional Korean Medicine based on the natural human emotions of joy(喜), anger(怒), sorrow(哀), and pleasure(樂). Therefore, in this paper I would like to construct SCM as a Mind-Body Medicine by studying the relation between SCM and psychotherapy focusing on control of emotions. Methods : I have researched the psychological characteristics of the four human physical constitutions, as described by SCM, and psychotherapy with an emphasis on the natural human emotions of joy, anger, sorrow, and pleasure as discussed in the works of Lee Je-ma(李濟馬, 1837-1900). Results and Conclusions : The joy, anger, sorrow, and pleasure in SCM do not simply refer to human emotions. They have an inherent nature(性), emotion(情) and Qi(氣). They are tied to the psychological characteristics of the four human physical constitutions and the relationship between body and mind. The turning point in the transformation from Sasang philosophy to Sasang therapy lies in these emotions. Sasang Constitutional Medicine, which focuses on 'mind matter' and diagnosing illness, emphasizes medicine and food(藥餌), along with health maintenance(調養). In particular, health maintenance requires the following mental practices. First of all, through countinuous awarness(恒戒) and self-reflection(自反), one needs to practice moderation(中) and restraint(節) of the emotions of joy, anger, sorrow, and pleasure. Therefore, 'inward reflection while sitting(坐思)' is necessary. In SCM, this is very similar to meditation in that it enhances psychological self-control through mental training or practice.

• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1072-1080
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• 2007

Taijiquan is possible for us to use not only as a martial art, but also as a physical exercise and a way to discipline human mind, and so it is called 'moving-Zen' and is a martial art to discipline human body and mind against different diseases and stress of modern adult people caused by our modern advanced civilization. We can look at natural passion as one of the most fundamental categories in Philosophy as a minimum material unit comprising all nature. Taijiquan is an exercise with natural passion, flowing through all the body, leading the natural passion with our mind, and moving our body with the natural energy. Also, all the motions in Taijiquan were made based on Yin and Yang. Taijiquan is a discipling way to reach Taegeuk through Yin and Yang and to train ourselves together. The realization of Taegeuk is to reach Taegeuk through the discipline of Taegeuk and can lead to Taegeuk through the unification of the inside and the outside(內外合一), the mutually complementing(剛柔相濟), the circling of the heavenly body(周天) of Taijiquan. The strength and the weakness help each other, the mind and the body is unified, the mixture of the rapidness and the slowness is appropriate, the form and the consciousness are combined into one and move, naturally unified into one(形意結合), and progressive and regressive Junsakyung are combined and move, naturally forming Turoh(套路) where Yin and Yang are unified. The discipline of Taijiquan is not only for maintaining our health, but also for leading to Taegeuk, an ultimate entity, which had existed before the day when all things were generated as its essence and has existed since then.