• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.237-269
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• 2018

This study aims to look into Daesoon Thought from the perspective of Neo-Confucianism. Numinous emptiness (虛靈), wise-awakening (知覺), and divine beings (神明) in the Scripture of the Black Tortoise (Hyeonmu-gyeong) are often mentioned as characteristics of the mind in Neo-Confucianism. Accordingly, this research take up the 'Che-Yong (substance, 體 and function, 用)' of mind by classifying numinous emptiness as Origin-Substance (本體), wise-awaking as function, and divine beings as subjects. Numinous emptiness enables an individual to have been born with Li (理) of Taegeuk (太極), which is a mandate from Heaven and the nature of humanity; whereas one embodies spirit and brightness mind based on Origin-Substance. This numinous emptiness of mind is precisely the mind-spirit. Wise-awakening is a function of mind, which actually awakens numinous emptiness (理) and objects (氣). The mind which realizes the Li of Taegeuk as numinous emptiness is conscientiousness and can be taken as a Dao-Mind. The mind which desires objects refers to the Human Mind or a selfish motive. Such propensity in terms of wise-awakening determines the state of mind. One should reach the state of a quiet mind by wisely awakening through the scripture. Divine beings correspond to metaphysical Origin-Substance and physical objects respectively. In addition, they comprehend all and preside over wise-awakening as subjects. The subject recognizes wise-awakening and responds to it. Mind is a path traveled upon by divine beings as they enter and exit. In this regard, the human mind refers to the organ used by immanent deities, which accumulates physical senses, innermost mental processes, and awakened activities. Furthermore, Transcendental deities also come in and out through mental correspondence, leading to changes in one's physical constitution or personality. This paper focuses on the mind perceived in Daesoon Thought as follows: first, besides the existing spiritual perspective, the research takes a view on surveying numinous emptiness, wise-awakening, and divine beings in Neo-Confucianism. Secondly, the Che-Yong of mind is closely looked into by means of innate numinous emptiness as Che and wise-awakening as Yong. Lastly, the essence, energy, and divinity as well as spiritual soul and physical soul are mentioned according to the concept of an immanent deity. The paper also clarifies the fact that divine beings preside over the mind as subjects.

• The Journal of the Society of Korean Medicine Diagnostics
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• v.15 no.1
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• pp.29-46
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• 2011

Objectives: The purpose of our study is to develop and verify questionnaire using temperament and character inventory (TCI) in the future by contemplating the comparative study on TCI and psychological testing Questionnaires. Methods: We investigate the research searched by keyword: 'TCI' and 'Questionnaire' through internet search engines, Pub Med, Science Direct and Springer Link. Results: The comparative study of TCI and psychological testing Questionnaires(SPAQ, BDI, TAS-20, MAC, DSQ) which have the purpose of diagnosing personal disorder is helpful for the verification of the level of adequacy of the concerned psychological testing Questionnaire and contributes to the understanding of psychobiological characteristics of each of personal disorders. The comparative study of TCI and psychological testing Questionnaires(MMPI, NEO, CPI) which have the purpose of comprehending general personality is helpful for the verification of the level of adequacy of the concerned psychological testing Questionnaire and contributes to the understanding of meaning of questionnaire-scales. The comparative study of TCI and constitution-psychological testing Questionnaire(QSCC II) is helpful for the verification of the level of adequacy and the understanding of the concerned constitution-psychological testing Questionnaire and contributes to the understanding of psychobiological characteristics of each of constitutions. Conclusions: TCI is a useful tool to understand the psychological testing Questionnaire more deeply and verify the level of the adequacy, and from now on for the development and verification of Oriental medicinal-psychological testing Questionnaire, the study comparing it with TCI should be actively used.

• The Journal of Korean Philosophical History
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• no.32
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• pp.309-336
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• 2011

There were various linking points that connect Li xue(Neo-Confucianism) to aesthetics in Song Dynasty as following. 1. The traditional moral as "pursuing pleasure of Kong-zi and Yan Hui" 2. Esteem of "life and vitality". Scholars of Li xue in Song regarded the pleasure of acting up to "benevolence" as a beauty, and this benevolence originated in the "heaven and earth; the universe". "Benevolence", that is to say, is name of the nature that continuous reproduction breed in an endless succession by "Yin-Yang the universe", thus the natural "life and vitality" of the "heaven and earth" as the matter of course is the perfect beauty. 3. An idea of "serene contemplation". Originally the "serene contemplation" belongs to discipline of "Li xue", however simultaneously this conception was entirely applicable to aesthetic point of view. 4. Cosmological consciousness. In the same manner, the "pleasure" which is moralistic and moreover aesthetic is indivisible from cosmic contemplation itself. Because of this point, the art and aesthetics of Song Dynasty self-consciously had the cosmological consciousness in its fullness. 5. Respect of beauty of nature. Scholars of "Li xue" considered as : no matter what "Li" or "Qi" that producing all things is "coming of itself", that is by no means artificially operated or prearranged in advance. Such standpoint was applied to creative art and made art of Song Dynasty esteem beauty of nature (coming of itself) exceedingly. 6. Laying stress on "disposition". Scholars of "Li xue" ordinarily valued much of "disposition of a sage", consequently this tendency influenced on aesthetics. "disposition" indicates the whole impression that one who has appearance and the inside(personality, temper, thought, etc.) gives to others. By putting that impression into practice of art and literature, it is to materialize the works of art as a unity of form and subject, also as an expression of human existence that breathed into one's sensibility on the whole. 7. Principles of "completing inquiry", "study the laws of nature by close access" of "Li xue". These principles made art and literature of Song Dynasty take a serious view of "Li" of all over the universe, so made them close investigate things, and after all have achieved very remarkable characteristic in art and literature, especially in paintings of Song Dynasty. Theory of painting in Song Dynasty had occupied considerably high position in Chinese aesthetic history. It was positively superior to former generations no matter what in quantity or in theoretical minuteness and its systematic level. Undoubtedly the Chinese theory of painting had been achieving development time after time since Song Dynasty. However if we could make a comparison it with every single period (ex. Yuan, Ming, and Qing Dynasties), there is no prominent period than Song Dynasty in theory of paintings. Song period had number of essays of Landscape painting.

• The Journal of Pediatrics of Korean Medicine
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• v.12 no.1
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• pp.133-143
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• 1998

Myofascial pain syndrome is one of the pain syndrome resulted from myofascia which covered muscles and clinically characteristic feature by sensitive trigger point in skeletal muscles and referred pain reactivated by stimulating each trigger point. The origin of headache are local lesion such as head, chest, abdominal organ, systemic lesion with fever or in toxic state. the other factors are consciousness, personality, anxiety, depression, which cause muscle strain in physiological environment. The Oriental Medical therapy for headache has herb medication and acupuncture. especially acupuncture therapy has not only classical systemic acupuncture(體鍼) but also neo-acupuncture(新鍼) such as commonly using auricular acupuncture(耳鍼) and manual acupuncture (手鍼), recently trigger point acupuncture is used. The author analyzed 27 cases of patient with headache treated by trigger point acupuncture therapy in Dong-yu Oriental Medical Hospital from March 1st 1997 to February 28th 1998. The following results were obtained. 1. The sex ratio of the female was 59.26%(16 cases) and male was 40.74%(11 cases), the ratio of high school student was 62.96%(17cases) as first. 2. The headache duration ratio of 2-3 years was 37.04%(10 cases) as first, 1-2 years was 25.93%(7 cases) as second. 3. The portion ratio of whole headache was 33.33%(9 cases) as first, lateral headache was 29.63%(8 cases) as second 4. The combined symptoms ratio of anorexia was 40.74%(11 cases) as first, fatigue was 33.33%(9 cases) as second, neck stiffness and dizziness was each 25.93%(7 cases) as third. 5. The therapeutic duration ratio of below 1 week was 29.63%(8 cases) as first, 2-3 weeks was 22.22%(6 cases) as second, 1-2 weeks and 3-4 weeks was each 18.52%(5 cases) as third. 6. The ratio of family history was 11 cases(40.74%). mother with headache was 6 cases, father was 3 cases, and brothers & sisters was 2 cases. 7. The herb medication ratio of Chungsanggyuntongtang(淸上?痛湯) was 37.04%(10 cases), Kamiondamtang(加味溫膽湯) was 22.22%(6 cases), Hyangsapyunguisan(香砂平胃散) was 18.25%(5 cases) etc. 8. The remedial effect ratio of good was 25.93%(7 cases), fair was 48.15%(13 cases), not improved was 7.41%(2 cases), side effect was 3.70%(1 cases), and unknown was 14.81%(4 cases).

• Journal of Community Nutrition
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• v.7 no.3
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• pp.121-129
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• 2005

Food neophobia, unwillingness to try novel foods, is a personality trait that can influence children's food preferences and consequently their food acceptance and consumption. The purpose of this study was to determine whether children with food neophobia have poor dietary and growth outcomes compared to non-neophobic children. Subjects were 332 primary school children from 6 randomly selected schools in the district of Hulu Selangor, Selangor. Parents and children were interviewed to obtain demographic, socio-economic, food neophobia and dietary intake information. The children were also measured for weights and heights. One-way ANOVA and Chi-square procedures were utilized for statistical data analysis. Children with food neophobia had higher intakes of energy and most nutrients than average and neophilic children. However, only the mean intakes of protein (p < 0.05) , fat (p < 0.05), vitamin A (p < 0.01) and iron (p < 0.01) were significantly higher in neophobic than average or neophilic children. Compared to neophilic and average groups, a higher percentage of neophobic children met 2/3 of the RNIs for energy $(85.2\%)$, protein $(98.4\%)$ and vitamin A $(72.1\%)$. Mean percentage of carbohydrate energy was lowest$(54.8\pm6.6\%)$ while fat energy $(31.8\pm6.2\%)$ was highest among neophobic children. Neophobic group had the lowest percentage of children $(49.2\%)$ with carbohydrate energy > $55\%$ but highest percentage $(50.8\%)$ with fat energy > $30\%$. For the three study groups, the mean number of servings for all food groups, except grain and cereal, did not meet the Food Pyramid recommendations. Neophobic children consumed significantly more numbers of servings from the meat group than average and neophilic groups (p < 0.01). All study groups had relatively low mean dietary diversity scores but neophobic children had the lowest score $(0.67\pm0.73)$ compared to the average $(0.97\pm0.72)$ and neophilic $(1.98\pm0.81)$ groups. Significant difference in mean dietary diversity scores were only observed between neophobic and neophilic children (p<0.05). Higher percentages of neo-phobic children had low weight-for-height and were at-risk of overweight(p < 0.05). Nutrition practitioners need to understand children's food preferences in their efforts to promote healthful diets for children. To improve children's eating behaviors, parents may need the guidance and support from nutritionists and dietitians that are specific to their needs and their child's situation.

• (The)Study of the Eastern Classic
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• no.57
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• pp.67-102
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• 2014

Yeoheon is a representative recluse and philosopher in the 17th Joseon dynasty. His contemporary intellectuals considered him as a sincere nobleman, Confucius in the Joseon, and moreover a saint, a cornerstone of culture, and a model for Confucianists. As a politician, he was regarded as practicing the stabilization of the people's livelihood and education, which are the key ideas of Confucian politics, when he serviced as a local governmental office twice. In addition, his ruler thought that he was right, wise, and modest, and therefore had the dignity of the old sage. His subordinates considered that he possessed the way of the old great ministers and the eye to see the current state of affairs. His theory of the Yijing is based on Cheng-Zhou learning, but developed their interpretation of the text. In addition, he discussed that Confucianism is a practical learning. His theory of the ritual was considered to follow Zhu Xi's works, but refer the old rituals and overcome the aspect of minor customs. His contemporary scholars thought that his theory of Neo-Confucianism revealed the essence of Li-Four and Qi-Seven theory regardless of scholarly parties, which were formed after Toegye and Yulgok. However, he proposed the Li-longitude and Qi-latitude theory in order to restore the real values, but it is similar to Yulgok's theory, which was criticized by the schools of Toegye and South Faction near Seoul. However, his theories revealed the fact that Joseon Confucianism cannot be simply differentiated as two major theories of "Centering on Li" and "Centering on Qi. In addition, his ideas of the universe and concern for the old showed that Joseon Confucianism is not just a theory, but is related to our lives and therefore practical in its nature.

• Korean Journal of Culture and Social Issue
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• v.14 no.2
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• pp.63-81
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• 2008

Hasteful behavior means choosing the best suited methods while behaving fast and quickly. We can't conclude whether hasteful behavior is totally bad or good. Striving for achievement of own certain purpose reflects achievement motivation or need for achievement. However, this striving also has potentiality of missing confirmation, therefore the potentiality may cause errors. The aim of this study is to investigate the psychological structure and characteristic of the hasteful behavior. One hundred ninety-one students conducted Hasteful Behavior Questionnaire, Achievement Motivation Measuring Scale, and NEO Personality Inventory. We analyzed data of 188 respondents, because of missing value. The result of factor analysis showed that hasteful behavior consisted of 5 factors- 「Uncomfortableness」, 「Time Pressure」, 「Isolation」, 「Boring Condition」, and 「Expecting Rewards」. According to correlations among the hasteful behavior factors and the relationship between hasteful behavior and achievement motivation, we found that hasteful behavior had two aspects, one was "Missing Confirmation(MC)" and the other was "Need for Achievement(NA)". We also found that 「Time Pressure」 was related to the both aspects. MC had a positive relation to Neuroticism, whereas MC correlated negatively with Conscientiousness. On the other hand, NA had a positive relationship with Extraversion and Achievement Striving.

• The Journal of Korean Philosophical History
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• no.58
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• pp.161-199
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• 2018

The contents and method of education of all Korean scholars are similar to the contents and method of education provided by Zhu Xi(朱熹), but they operated in a somewhat different way according to schools. Those who served as the first directors of Donam Seowon were Kim Gip(金集, 1574~1656), Song Joon-gil(宋浚吉, 1606~1672) and Song Si-yeol(宋時烈, 1607~1689), who were the writers of Kim Jang-saeng(金長生, 1548~1631). Donam Seowon is supposed to have weakened the status of scholarship and the activities of lectures as HwaYang Seowon and Seoksil Seowon, which principals were all the Noron(老論) scholars, grew to be the center of education institution of the Noron. Donam Seowon have not preserved the school regulations. But the way of operating system of Donam Seowon can be guessed through the letter of Song Joon-gil, who was the headmaster of the late 17th century on the whole operation of Donam Seowon. From this letter, it is assumed that the school of Donam Seowon is similar to the 'Unbyoung-Jungsa regulations' written by Lee Yi(李珥). The headmasters of Donam Seowon was the Noron scholars. And scholars of the Kim Chang-hyeop(金昌協, 1651~1708) school became headmasters more than the scholars of Kwon Sang-ha(權尙夏, 1641~1721) school. Headmasters of the Donam Seowon had served as the headmasters of HwaYang Seowon and Seoksil Seowon also. In the early days of the establishment of the Donam Seowon, the lecture activities conducted in Donam Seowon were preceded by the textbooks of Kim Jang-saeng/Song Si-yeol's teaching curriculum and neo-confucian books[i.e Sohak (小學)${\rightarrow}$Family Ritual(家禮)${\rightarrow}$Simkyong(心經)${\rightarrow}$Keunsarok(近思錄). It is assumed that the scholars of Seoksil Seowon, who was a Noron Nak-ron(洛論) scholars, gradually adopted Lee Yi's teaching curriculum[i.e, Sohak(小學)${\rightarrow}$Sasoe(四書)${\rightarrow}$Okyoung(五經)]. This lecture contents and procedure was contents and procedure of the Seoksil Seowon, established and operated by the scholars of the Kim Chang-hyeop school. Entrance qualification of Donam Seowon's did not place importance on the social status, but on scholarship and personality. The examination for a high-ranking government official was not allowed. Although the principle, students had to participate in the lecture and study(講學), they were living in Seowon, while the financial and operating of the Seowon became increasingly difficult, the students were changed to participate in the conference(講會) held twice a month while studying at their homes.

• The Journal of Korean Philosophical History
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• no.56
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• pp.151-180
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• 2018

Since the completion of the theories on human ethics and moral had been established to pursue by Confucian thinkers like Confucius and Mencius, they generally had agreed to present the basic principles for human education which every human could be the sage. In these principles for human ethics and morality there is on the premise that the knowledge about your own ethical and that the completion of the so-called act(爲) and learning(學). They had given to us that how to get a goal for the ethical and moral lives there are several academic oriented methodology will have act and learning set. In the point of achieving complete figures which act and learning for good society, there was named the sage(聖). This concept sage has two major types. One is on for the political figures that completed, and the other one is for the realm of academic side. Confucian as above mentioned the moral human being is equipped with a complete personality and political ability to make man and society perfect. Confucius has been understood as a complete human being. Yes, ideal for these two types of figures will be fulfilled in some way? They take a mystical ability to a priori or a posteriori, such as human effort can reach the sage. There are many thinkers are obvious and logical answer for this major problem in the system of confucian philosophy I have been trying. About the sage(聖), inherently natural learning(生知) occur to the position sage or knowledge (學知), can lead to there are two of the doctrine for that problem. With the study of learning and knowledge on human beings and real society the two systems concerned together. In fact, the main content of the "Analects of Confucius" we have a set of ethical and moral values not the benevolent conversation about Jin(仁) and his disciples a steady emphasis but on in praise of learning (學) for. However, at the time in Han Tang(漢唐) Han Wi(韓愈) and Wang Chung(王充), according to such thinkers the sage is already a priori determined, cannot be reached by human effort. But At the beginning of the Neo-Confucianism, Cheng I(程?) for the pioneer this Song(宋) scholars, regarding this issue could rebirth the thought that every human could be the sage through the learning as the pre-Chin(先秦) times.