• Journal of Korean Philosophical Society
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• v.137
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• pp.383-407
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• 2016

Considering the long time that modern man has been autonomous, it can be said that the brutal human violence prevalent around the globe today is an 'exceptional situation'. Behavior such as killing animals or devastating the natural environment are thought to be unavoidable. However, if human beings have been 'social animals' pursuing connectedness and seeking meaning in the relationships of others beyond themselves since the beginning of time, how can the incredibly powerful violence which humankind has inflicted on plants, other animals, or the earth itself be explained? With this in mind, I propose the following arguments. First, the crisis of consciousness in the loss of hope for the future of mankind under the technology of modern Western civilization has already come to a dead-end causing Western philosophers to think of ways to discover new opportunities, apparent as ecology and ecological philosophy. Second, as reality has become governed by the technology of modern Western civilization and ecological philosophical rationality fails to co-exist with this reality, an understanding of ecological philosophy should be deepened and continued. In this context, I will investigate the existential conditions for human life to continue in the future in consideration of ecological philosophy and the meaning of Forest.

• Journal of Educational Research in Mathematics
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• v.17 no.4
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• pp.333-357
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• 2007

One of the most important issues in mathematics education is to restore the educational foundation of school mathematics, which requires fundamental discussions about 'What are the reasons for teaching mathematics?'. This study begins with the problematic that mathematics education is generally pursued as an instrumental know-ledge, which is useful to solve everyday problems or develop scientific technology. This common notion cannot be overcome as long as the mathematics education is viewed as bringing up the learners' ability to work out practical problems. In this paper we discuss the value of mathematics education reflecting on the theory of 'two fold structure of mind'. And we examine the ideas pursued by mathematics educators analyzing the educational theory of Plato and Froebel. Furthermore, we review the mathematics educational theory of F. Klein, an educator who led the reformation of mathematics education in the early 20th century and established the basic modern philosophy and curriculum of mathematics education. In particular, reflecting on the 'two fold structure of mind,' we reexamine his mathematics educational theory in the aspect of the mind cultivation so as to elucidate his ideas more clearly. Moreover, for the more deep discussion about Klein's thoughts on the mathematics education, his viewpoint on tile teaching of 'functional thinking' for the mind cultivation is reexamined based on the research results found in the developments of mathematics education after Klein. As the result we show that under the current mathematics education, which regards mathematics as a practical tools for solving everyday problems and an essential device for developing science and technology, there is a more important value for cultivating the human mind, and argue that mathematics education should contribute to the mind cultivation by emphasizing such an educational value.

• 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).

• Journal of Sasang Constitutional Medicine
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• v.9 no.1
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• pp.1-12
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• 1997

Neiging Medicine(內經醫學) based on Yin-Yang and Five elements was the main stream of Korea Traditional Medicine until the end of 19th century. And the establishment of Sasang Constitutional medicine. In this paper, author proved that the Yin-Yang of Sasang Constitutional Medicine was different from that of Neiging Medicine and that explained the Yin-Yang of Sasang Constitutional Medicine as our own medicine. After considering the philosophical and medical background of Sasang Constitutional Medicine, and author researched the Yin-Yang of ontology, structure, function, symptoms in Sasang Constitutional Medicine. Also we compared this with that of Neiging medicine. The results were as follows 1. Neiging Medicine was based on the Yin-Yang and Five elements centering on the nature and Sasang joy, and pleasure centering on the human. 2. The ontology of Sasang Constitutional Medicine were the mind as a unitary substance, the mind and body as a dual substance, and affair, mind, body, and objects as a four substance which were the basic theory of philosophy. 3. Sasang Constitutional Medicine explained social phenomenon with a four substancial structure consisted of affairs, mind, body, and objects, a complex four substancial structure consisted of heaves, human, nature and order, and a three dimension structure including time. 4. On the other hand Neiging Medicine recognized seven emotions as five emotions, Sasang Constitutional Medicine recognized seven emotions as qi, nature, and emotions which consisted of sorrow, anger, joy, and pleasure. The qi had an effect on internal and external part of body and the nature and the emotion had an effect on the upward and downward of body. 5. It was taked great importance to control the up and down balance and the internal and external balance in Sasang Constitutional Medicine instead of reinforcing and reducting method of Neiging Medicine. 6. The Yin-Yang of Korean Traditional Medicine developed centering on the human from centering on the nature and Sasang Constitutional Medicine was a practical medicine compared with Neiging Medicine.

• 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.

• Lingua Humanitatis
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• v.6
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• pp.147-166
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• 2004

Whitehead's discussion of language is not to be found in any one book or article. It is interwoven with his discussion of many other questions. He was, however, greatly concerned with the problem of symbolism in general and the uses of language. He regards language, spoken or written, as an instrument devised by men to aid them in their adjustment to the environment in which they live Language is used for many specific purposes in the process of this adjustment. Words are employed not only to refer to data and to express emotions. They may be used also to record experiences, and thoughts about these experiences. Worts also function as instruments in the organization of experiences as they are considered in retrospect. Thus words free us from the bondage of the immediate. And Whitehead's theory of meaning is implicit in his discussion of the functions of language. According to him, the human mind is functioning symbolically when some components of its experience elicit consciousness, beliefs, emotions, and usages, respecting other components of its experiences. The former set of components are the 'symbols', and the latter set constitute the 'meaning' of the symbols. Whitehead points out that one word may have several meanings, i.e. refer to several different data. In order to understand, thus, the meaning to which a word refers, it is sometimes very important to appreciate the system of thought within which a person is operating. Further, Whitehead's discussion of language includes a number of cogent warning the deficiencies of language, and hence the need for great care in the use of words. In fact, language developed gradually. For the most part we have created words designed to deal with practical problems. Attention focuses on the prominent features in a situation, in particular the changing aspects of things. With reference to such data our words are relatively adequate. However, this issues in an unfortunate superficiality. The enduring, the subtle, the complex and the general aspects of the universe do not have adequate verbal representation. for this reason, Whitehead's position concerning the uses of language in speculative philosophy is stated with pungent directness. The uncritical trust in the adequacy of language is one of the main errors to which philosophy is liable. Since ordinary language does not do justice to the generalities, profundities and complexities of life, it is obvious that philosophy requires new words and phrases, or at least the revision of familiar words and phrases. Proceeding to develop the theme Whitehead contends that words and phrases must be stretched towards a generality foreign to their ordinary usage. In the same vein Whitehead refers to the need to realize that language which is the tool of philosophy needs to be redesigned just as in physical science available physical apparatus needs to be redesigned. But even these words and phrases, stretched or redesigned, are never completely adequate in philosophical speculations. They are, in his opinion, merely a great improvement over ordinary language or the language science, mathematics or symbolic logic.

• (The)Study of the Eastern Classic
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• no.41
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• pp.333-359
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• 2010

Both in the East and the West, the most classical question in classical political philosophy was 'what is truly a human virtue and a good life?' 'Human virtue' and 'Good life', and 'good State' are thus essentially tied together. Platon And Confucianism. We began with Platon and Confucianism's definitions of human virtue & good life, and 'good State'. This Essay attempts to systematically approach to what Confucianism thinks as a human virtue and a good life in contrast with Platon. Confucius asserted that the most humane human life is a civilized life and it means to realize the value of 'benevolence as a human virtue. 'Mencius also concurred that Confucius's explication of the good life was right. Moreover, he argued that to realize this, political practice should follow. Mencius discussed about 'Four Virtues', the essential goodness of human, confirmed by 'Four Clues (四端)' to talk about the possibility of realizing the good life and a good state. On the other hand, he devised Politics of benevolence.)' as a practical tool for it. An classica eastern philosophy(platon and confucianism) consider a human beings as human relationship. Confucianism believe in reality of the human mind & it's nature. Confucian human mind & it's nature is comprised of benevolence, righteousness, propriety and wisdom. Confucianism proposed that we have to approach to other man as benevolence.

• Journal of Oriental Neuropsychiatry
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• v.17 no.3
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• pp.77-85
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• 2006

The Mandala art therapy is used as a clinical method for helping patients to perceive their internal existence and to maintain harmonious between body and mind. Despite the fact that Mandala is congruous with the oriental philosophy, there are few studies that approach Mandala from the view point of the oriental medicine. Method : This study looks into the Maudala art therapy from the perspective of Yin-Yang Wuxiug(陰陽五行) and examines the possibility of using Mandala art therapy in the oriental medical practice. Results : In Analyzing the symbols of Mandala, the lines can be interpreted in terms of Yin and Yang, and the preferences for colors and the style of expression can be interpreted in terms of the body organs associated with colors and emotions in Wuxing. In addition, the clinical effects of Mandala, such as body-mind harmony and self-examination, are congruous with the Suncbeondo(先天圖) of the oriental medicine primer. Conclusion : The Mandala art therapy bas a potential to be used for medical diagnosis and treatment in the oriental medicine. Therefore, it is necessary to research and develop various Mandala art programs and assess their effectiveness through applications to medical cases.

• Language and Information
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• v.8 no.2
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• pp.113-130
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• 2004

In a prevailing view of meaning and reference (cf. Frege 1892), words pick out entities in the physical world by virtue of meaning. Linguists and philosophers have argued whether the meaning of a word is inside or out-side language users' mind; but, in general, they have taken it for granted that words refer to entities in the physical world. Hilary Putnam (1975), based on his famous twin-earth thought experiment, argued that the meaning of a word could not be inside language users' head. In this paper, I point out that Putnam's argument makes sense only if words refer to entities in the physical world. That is, Putnam did not provide any argument against mentalistic semantics, since he erroneously assumed that meaning, but not reference, was inside our mind in mentalistic semantics. Mentalistic semanticist, however, assume that words pick out their references inside our head (instead of a possible outside world). A number of arguments for the mentalistic position come from psychology: studies on emotion and visual perception provide numerous cases where words cannot pick out entities from the physical world, but inside our head. The mentalistic theory has desirable consequences for the philosophy of language in that some classical puzzles of language (e.g. Russell's (1919) well-known puzzle of excluded middle) are explained well in the proposed theory.

• The Journal of Korean Philosophical History
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• no.52
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• pp.157-183
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• 2017

Korean Modernization is the period which Western Culture is settled as common sense, but modern introsepction of Confucianism acted as a sign to ask what is the basis of Korean modern subject. Park Eun-Sik transformed the basis of our thinking from Confucianism to the philosophy of Wang Yangming in the crash time of the Confucianism metaphysical structure. Park Eun-sik organized Definition of Real Me(眞我論) with the idealogical basis, that is, benevolence of the whole creation of the universe(萬物一體之仁) and the origin of the mind(良知) of Wang Yangming. He tried to realize the Basis of Confuciasism in the modern era with the origin of the mind(良知). And also he tried to figure out the origin of Confucianism by The public(民衆). He suggested the Public(民衆) as the unity to realize the Confucianism as equalitarianism. Park Eun-Sik declared the thought of great unity and peace of Korea(大同平和思想) with the idea of Real Me(眞我論) and benevolence of the whole creation of the universe(萬物一體之仁). Great unity and peace of Korea(大同平和思想) is based with the origin of the mind(良知) of Wang Yangming and is realized to be fulfilled as the thought of great unity and peace of Korea(大同平和思想).