• Journal of the Korean Society of Costume
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• v.58 no.10
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• pp.95-111
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• 2008

Now when Wests meet Easts, they approach with a motive of acknowledging Eastern or Asian value, concretizing and sharing philosophy. As the result of this study through comparing Eastern and Western view of thinking, First, East is the cosmic beauty of harmony that pursues the harmony with the nature involving emotional and humane affection, and West has the tendency of proportional beauty of harmony involving order and balance. Second, East pursues the metaphorical beauty of mimesis which implies more in invisible parts, and West has the tendency of pursuing visual beauty of mimesis which has contents in visible parts. Third, East is the sublime beauty of nothingness which suggests a blank is endless infinitude of doctrines and mind breath, and West pursues the sublime beauty of being which desires to fill tangible existence without blank. Fourth, East is the expressive beauty that has the intuition of pleasure, which gives weight on non-clearness, emotional joke, and satire, and emphasizes a comic phase, and in West pursuing clearness of order, the concept of the ugliness of disformation is the intuition of defiance, and close to intuition of sadness.

• Journal of Korean Elementary Science Education
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• v.23 no.3
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• pp.251-265
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• 2004

Conceptual teaming has been one of the important issue in science education, and its theory and method has been interacted with the studies of philosophy of science, cognitive science, and cognitive psychology. The last two decades have witnessed a remarkable growth of the study on brain-style computation, i.e. connectionism. This study aimed to investigate the properties of the connectionist views of the concept and its implications in the conceptual learning of science. In connectionist views, a concept was represented as a pattern of activity distributed over many connected units, and a kind of network composed of many sub-concept units. And the ＇distributed representation＇ had the features of the constructivity, the automatically generalization, and the tunability. On the base of these views, it was suggested that (ⅰ) ＇Typically-Perceived-Situation＇, a kind of mental representation rising spontaneously in an individual mind when someone is thinking about any object, should be highlighted, and (ⅱ) the roles of the sub-concept units in formation of concept and the resolution of concept into the sub-concept units should be highlighted. Finally the meanings of these implications in conceptual teaming of science are discussed.

• Journal of Oriental Neuropsychiatry
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• v.30 no.3
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• pp.119-128
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• 2019

Objectives: This study suggests the application of philosophical counseling in the clinical field of Korean medicine and analyze the specific case. Methods: Through the analysis of coexisting factors of Korean medicine and philosophical counseling, we establish the area of philosophical counseling that Korean medicine practitioner can apply in the medical field. We described effects of philosophical counseling on the patient's symptom and the progress after discharge through a counseling approach based on philosophical questions. Results: During philosophical counseling, the Korean medical doctor asks questions about the nature of suffering and encourages patients to gain insight into their problems. In answering the vital philosophical questions, the patient leads to a creative interpretation of future life directions. We described the method of specific approaches through the description of the two cases. Conclusions: The philosophical counseling is compatible with the concept of Korean medicine, therefore, a Korean medicine practitioner can induce the recovery of mind and body through the creative interpretation of the patient by asking the patient the appropriate question which causes reflective thinking.

• Journal of Korean Medical classics
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• v.22 no.2
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• pp.315-325
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• 2009

Since the days of early Confucianism, the nature(性) and the emotion(情) have been the methodological tool to explain the original nature of the human being, by dividing the human mind into the nature and the emotion. This study examines the interconversion(相成相資) theory of the nature and the emotion mentioned in the "Sadanron(四端論)" chapter of "Dong-uisusebowon." We have contemplated how Gi(氣) of sadness and anger mutually create each other, that of pleasure and enjoyment do as well, transforming sad nature[哀性] of the Taeyang-in(太陽人) into anger emotion, anger nature of the Soyang-in(少陽人) into sad emotion[哀情], pleasure nature[喜性] of the Taeuemin(太陰人) into enjoy emotion[樂情], enjoy nature[樂性] of the Soeumin(少陰人) into pleasure emotion[喜情] considering the circumstances in which the nature changes into the emotion based on the original texts of "Dong-uisusebowon", "Sasang-uihakchobon-gwon(四象醫學草本卷)" and "Gyeokchigo(格致藁)".

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.103-136
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• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.

• Journal of Oriental Neuropsychiatry
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• v.16 no.2
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• pp.43-52
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• 2005

Objectives : This study is an investigation the clinical development of oriental neuropsychiatry through the practical application of respiration techniques in oriental medicine and Buddhism. Methods : Oriental medicine and Buddhism both make much use of respiration techniques. According to a comparative study on these; A group for the clinical application of oriental medical respiration methods, and A study both the differences and common features of oriental medical and Buddhist respiration techniques, to deliver therapeutic and preventive medical assistance to patients. Results and Conclusion : 1. Oriental medical respiration techniques have as their object the prevention and treatment of disease through smooth circulation of Gi(氣) and Hyeol(血) according to the concentration of the mind on acupuncture points. 2. Buddhist respiration techniques make use of planned psychological rest and ascetic practical expedience according to the close observation of the five senses(五感) of the real world through exhalation(呼) and inhalation(吸) based on Buddhist philosophy. 3. Although the pursuit of oriental medicine and Buddhism can be different, I think a need to develop new respiration techniques can lead to psychological balance and medical treatment through compounding both sets of knowledge.

• Korean Institute of Interior Design Journal
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• v.16 no.1 s.60
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• pp.48-55
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• 2007

Proceedings in a new field of sciences and technologies like genetic engineering challenge to conventional concepts. It demonstrates a certain disappearance in conventional concepts that dominants our perceptions, such as organic, mechanical, and dichotomic concept of informative materials, and that is to be extended as a potential possibility. Then, what is a new space where our bodies that feel and cherish in their mind should live in these days as well as it makes senses by itself and should affect the principle that makes worlds? In addition, this study proposes a frame in the analysis in order to understand a section of modern designs with the question of 'what is the change in the relationship between relative structures in spaces and objects from a design point of view according to new structural concepts of body?' The major point of this analysis can be realized based on the assumption of the extension of the characteristics in the change of structural relationship in the aspect of post structuralism that includes non-structuralized relationship represented in modern philosophy, arts, and architectural works. Then, it can be accomplished as positive ideas in the foundation of space designs in future including the understand of 'new structural relationship' that can't be expressed as rationality and causal sequence by considering how the experiment conducted using several topics on body can be projected onto spaces through the process applied in the experiment.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.753-782
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• 2012

This paper attempts to look at how the question of cultural identity can be discussed in terms of which "a family of the minds" as a unit can be given meaningful form of interpretation. I found its real possibility in the James family, especially in Henry James Senior, William James, and Henry James Junior since they represent important cultural context reflecting their European relationship in terms of American cultural consciousness. This research is divided in two parts; the first part of this study consisted of the elder James's role as a source of moral aesthetic consciousness for the two children, the second part consisted of showing different aspects of inter-relationships between father and sons and between brothers in the process of identity construction. I examine different aspects of the identity formation process of William James and Henry James Junior by arguing different ways of making relationship with their father's philosophy to illuminate how they reflect and represent American cultural consciousness, and to define the meaning of the Jamesian mind in American cultural history.

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

• Journal of Haehwa Medicine
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• v.13 no.2
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• pp.87-95
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• 2004

The medicine through I-Ching(The Book of Changes, 易經) is a field of the medical science, which studies physiology, pathology and Yin-Yang philosophy. From ancient times so many scholars have studied I Ching and they are divided into two different school. one is the school of Image and Number(象數學派), the other is the school of reason(義理學派). Da-San Jung Yak-Yong(茶山 丁若鏞) is a distinguished scholar in the I-Ching study, and he had a unique opinion in the analysis about sentences of I Ching. He has done his best to make 'Image and Number(象數)' harmonize with reason(義理). I Ching is the book about changes, which includes everything like natural phenomena, human body and mind. So we can understand human physiology and pathology through I Ching. But it's important to understand it was organized by symbols. The main symbols are Ba-Gua(八卦), 12 Bi-Gua, Zai-Ruo-zhi-Gua(再閏之卦), 50 Yan-Gua(50衍卦) and these symbols originated from the imagess of the four seasons. The image of 12 Bi-Gua coincide with 12 jing-lao(經絡), the images of Zai-Ruo-zhi-Gua(再閏之卦) coinside with Ren-mai(任脈), Du-mai(督脈). 12 Bi-Gua and Zai-Ruo-zhi-Gua(再閏之卦) are fundamental stuffs, on the other hand 50 Yan-Gua(50衍卦) is an application of every phenomenon.