• The Journal of the Society of Korean Medicine Diagnostics
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• v.9 no.2
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• pp.10-24
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• 2005

Background and Purpose: Feeling the pulse is based on the pulse condition and alteration to observe the condition of the human body's health and by using a healthy person's pulse as a standard we are able to analyze the patient's pulse to find the attacked channel and collateral, viscera and bowels and understand the pathology such as diseases caused by exogenous evil, disorder of internal organs, and seven modes of emotions. Observing the color and shade of the patient's face, listening carefully to the sound of the patient, and feeling the pulse are methods in accordance with Su Wen 'Plain Questions', 'The Classic on Difficulty' (5th century B.C. Bianque), 'The Classic of Sphymology' (280 A.D. Wang Xi), 'Pulse Formulas' (1189 A.D. Cui Jiayan), and is systematically edited for those who have started studying to easily reach the profound state. Therefore, 'The Elementary Course for Medicine' has been used from ancient times as the textbook for diagnostics. Methods: In this Study, we will inspect commonly used pulse feeling methods, the inch, bar, cubit thesis, the viscera and bowels thesis from The Elementary Course for Medicine and inquire the difference of the text from 'Plain Questions of Huangdi's Internal Classic', 'Treatise on Febrile Diseases', 'Classic on Difficulty'. Results and Conclusion: 1. In 'The Elementary Course for Medicine' the site of the wrist along the pulsation of the radial artery is divided into inch, bar, cubit and has defined the inch, bar, cubit crossways. 2. In 'The Elementary Course of Medicine' the inch, bar, cubit for the left hand and right hand is subjected to each viscera and bowel. By assigning the left hand's inch, bar, cubit to the cardial orb, the hepatic orb, the renal orb, and the right hand's inch, bar, cubit to the pulmonic orb, the splenic orb, the vital gate it has been able to feel the pulse for each viscera and bowel by using the interpromoting and interacting relation of the five evolutive phases.

• Korean Educational Research Journal
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• v.42 no.1
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• pp.35-72
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• 2021

This study is to form develops an effective teaching method centered on the Korean "symbol adverb + predicate" type, helping Chinese students to learn Korean to communicate more accurately when expressing detailed complex feelings and various emotions.Manyforeignlanguage learners try to memorize individual words when they acquire the new vocabulary, this may lead to a problematic in that they cannot use Korean vocabulary accurately and naturally because they do not value the combination of vocabulary words. Since symbolic adverbs are not used in isolation and being frequently used with certain vocabulary words, it is more effective to teach them in the form of instruct learners using "symbol adverb + predicate" forms rather than individual vocabulary words. Accordingly, this research considers a particular vocabulary following symbolic adverbs or vocabulary groups with common semantic qualities that could be frequently introduced. Seven Korean language textbooks used by university in domestic Korea and China are compared and analyzed to reveal the aspects of differences in the use of descriptive words after symbolic adverbs. Finally, based on the textbook analysis results, the government propose a plan to improve the Korean "symbol adverb + predicate" type for Chinese learners. However, this study was limit to being unable to present specific educational measures for Chinese learners in the form of "symbol adverb + predicate". This is expected to complement the limitations of this study in subsequent studies, and lead to more specific discussions.

• Science of Emotion and Sensibility
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• v.22 no.2
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• pp.37-48
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• 2019

Current research explores the effect of language on the perception of facial emotion as suggested by the psychological construction theory of emotion by using a psychophysical method. In this study, we hypothesize that the perception of facial expression may be influenced if the observer is shown an affective word before he/she judges an expression. Moreover, we suggest that his/her understanding of a facial emotion will be in line with the conceptual context that the word denotes. During the two experiments conducted for this project, a control stimulus or words representing either angry or happy emotions were briefly presented to participants before they were shown a target face. These target faces were randomly selected from seven faces that were gradually morphed to show neutral to angry (in Experiment 1) and neutral to happy (in Experiment 2) expressions. The participants were asked to perform a two-alternative forced choice (2AFC) task to judge the emotion of the target face (i.e., decide whether it is angry or neutral, or happy or neutral). The results of Experiment 1 (when compared with the control condition) showed that words denoting anger decreased the point of subjective equality (PSE) for judging the emotion of the target as anger, whereas words denoting happiness increased the PSE. Experiment 2, in which participants had to judge expressions on a scale from happy to neutral, produced a contrasting pattern of results. The outcomes of this study support the claim of the psychological construction theory of emotion that the perception of facial emotion is an active construction process that may be influenced by information (such as affective words) that provide conceptual context.

• The Journal of Korean Philosophical History
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• no.25
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• pp.167-196
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• 2009

Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.

• The Journal of the Korea Contents Association
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• v.20 no.12
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• pp.646-658
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• 2020

This study assessed the experience of telehealth digital art therapy with a phenomenological case study method based on the need for a psychotherapeutic intervention of caring for the psychological health of self-quarantined people before confirmed with COVID-19. The research participant was a 17-year-old adolescent (girl) from Canada, who participated in seven sessions in a structured telehealth digital art therapy program for 90~120 minutes per session while she was self-quarantining. The analysis of the data was conducted in the process of assessing significant statements through content analysis and drawing themes based on the researcher's pre-understanding and epoche. As a result, 34 themes were drawn, which were classified into 10 common theme clusters and finally into three theses, including "psychology and emotions during self-quarantine", "limitation of remote digital art therapy', and 'positiveness of remote digital art therapy." This study is the case study of telehealth digital art therapy conducted first with a self-quarantined person before confirmed with COVID-19, and at the center of the crisis of COVID-19, hopefully, this study would provide important implications for "psychological quarantine," active self-care for self-quarantined people's psychological health.

• Journal of Oriental Neuropsychiatry
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• v.33 no.3
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• pp.227-239
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• 2022

Objectives: The purpose of this study was to develop a standardization manual for Emotion To Emotion therapy. In this study, the processes and categories derived through literature search related to the Emotion To Emotion treatments, were revised and supplemented by the expert FGI (Focus Group Interview). Afterwards, the expert Delphi was conducted, to develop a standard manual for the disease types, purpose, and method of Emotion To Emotion therapy. Methods: In this study, literature analysis and expert Delphi, as a quantitative research method, were conducted, and the expert Focus Group Interview (FGI) was conducted as a qualitative study. The manual was completed by leading the consensus, on the standardization manual for Emotion To Emotion therapy. After that, a clinical expert Delphi was conducted to test the reliability as well as validity of the manual, through quantitative consensus on the manual of the Emotion To Emotion therapy. Results: First, as a result of literature studies, to date, studies related to Emotion To Emotion therapy have been qualitatively and quantitatively limited, as comparative literature related to clinical cases. Second, through expert FGI, the manual was structured with eight sub-factors for the indication diagnosis, six sub-factors for the implementation method, and 13 detailed factors. Third, through an expert Delphi, the consensus did the factor of indication, implementation methods, and implementation process, and developed a standardization manual for Emotion To Emotion therapy ver 1.0. Conclusions: Through literature analysis, expert FGI, and expert Delphi, the Emotion To Emotion therapy standardization manual ver 1.0 was completed, and will proceed with the revision and improvement report.

• Korean Journal of Culture and Social Issue
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• v.12 no.5_spc
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• pp.45-79
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• 2006

The purpose of this paper was to review the results of the subjective well-being(swb) studies performed by Hahn and coworkers in Korean culture. As the correlates of swb, we dealt with demographic/individual difference variables, intrapersonal variables, interpersonal process variables, and Korean cultural variables. We proposed that the components of swb were consisted of quality of life(cognitive swb) and overall happy feelings about one's own life(emotional swb). It was also assumed that a measure of total swb could be calculated by summated mean of cognitive swb and emotional swb measures. The data of the swb studies were analyzed and interpreted according to the above three measures of swb. The results of a nationwide survey(Hahn, 2004) from age of 19 to 75 years ald(n=2,230) showed significant simple correlation coefficients between the following demographic/individual difference variables and swb: Gender difference in swb was found(total swb r=.08, p<.001; life satisfaction r=.10, p<.001; overall emotional swb r=.05, p<.05). Men were happier than women in terms of all three measures of swb. It was also found that women appeared to experience greater positive and negative emotions. Correlation between age and emotional swb(r=.09, p<.001) was significant, but life satisfaction was not significant(r=.04, n.s). Correlations between economic status and swb were also significant(total swb r =.23, p<.001; life satisfaction r=.15 p<.001; overall emotional swb r=.15, p<.001l). Although existence of father was negatively related to emotional swb(r=-.05, p<.05), the existence of mother was not related to any of swb measures. Similarly existence of brothers was related positively to overall emotional swb, but existence of sisters was not. Though existence of son was not related to swb, daughter contributed negatively to swb(total swb -.12, p<.01; life satisfaction -.09, p<.05; emotional swb r=-.12, p<.01). We assumed that family member-in-Iaw also contributed to swb because the extended dose social networks were important in Korean culture. The results showed that the following family member-in-law variables were related to swb: Parents-in-law(total swb r=.11, p<.01; life satisfaction r=.10, p<.01; emotional swb r=.10, p<.01), father-in-law(total swb r=.11, p<.01; life satisfaction r=.11, p<.01; emotional swb r=.06, n.s). The result suggested that especially father-in-law contributed to swb through financial and social support. Correlations between emotional experiences in everyday life and swb were also presented. The range of correlation coefficients between the positive emotion measures and swb were r=.30~.48(p<.001) when the above two measures obtained at same time. But the range decreased to r=.19~32(p<.001) when the swb measure was obtained 9 month later longitudinally. Intercorrelations between positive emotional experience; and life satisfaction were r=.37~58(p<.001) when two measures were obtained at same time. We also examined the effects of the intrapersonal cognitive responses to the most stressful life event upon swb. The results of nationwide survey(n=1,021) showed that self-disclosure(total swb r=.09, p<.010; life satisfaction r=.10, p<.01; emotional swb r=.07, p<.01), rumination(total swb r=-.17, p<.001), thought avoidance(total swb r=.12, p<.001; life satisfaction r=-.08; emotional swb r=-.12, p<.001) and suppression(total swb r=-.13, p<.001; life satisfaction r=-.08, p<.05: emotional swb r=-.13, p<.001) contributed to swb. It was also suggested that mismatch between self-guide and regulatory focus contributed negatively to emotional swb. It was also found that social comparison motives and fulfillment of the motives contributed to swb. The results of a survey research(n=363 college students) revealed that the higher the general social comparison motive, the lower the swb(total swb r=-.15, P<.01: life satisfaction r=-.17. p<.01; emotional swb r=-.10, p<.05). It was also found that satisfaction level of self-evalution motive contributed positively to swb(total swb r=-.14. p<.01: life satisfaction r=-.12, p<.05; emotional swb r=.15, p<.001). Both of self-improvement motive(r=.13, p<.05) and satisfaction level of self-improvement motive(r=.12, p<.05) contributed positively to emotional swb, respectively. The above results suggested that swb was depended upon the interaction effect of social comparison motive; and level of fulfillment of the motives. We also reported the significant multiple predictors of swb in a sample of age from 60years to 89years olds. The results of multiple regression analysis showed that the significant multiple predictors of swb were past illness(β=.174, p<.001), economic status(β=.418, p<.001), marital satisfaction(β=.0841, p<.001), satisfaction of offsprins(β=.065, p<.01), expectation level of social support from offsprings(β=-.049, p<.001), and negative emotions(β=-.454. p<.001) among 16 social psychological factors. It was also found that swb was an important multiple predictors of physical health. This finding was replicated in a longitudinal study. Both of positive and negative emotional experiences were significant multiple predictors of physical health one year later. The results of the discriminant analysis showed both of total swb and positive emotional experiences contributed to discriminate the happy and healthy olds from unhappy and unhealthy olds. We paper also examined the effects of the nonnative social behaviors upon swb in Korean culture. The main hypotheses of the study(Hahn, 2006, in press) was that the important nonnative behaviors would influence on swb through both of the mediation processes of adjustment to social relationships and psychological stress. The survey data were collected from 2,129 adults age of 19 to 75, from 7 regional areas in Korea. The results of the study revealed that almost all of correlation coefficients between 15 normative social behaviors and the above three criteria w-ere significant. The fitness test results of the covariance structural equation model showed that all of the fitness indices were satisfactory (GFI=.974, AGFI=.909, NNFI=.922, NFI=.973, CFI=.974. RMR=.049, RMSEA=.073). The results of the analysis revealed that the following five path coeffi6ents from behaviors to social adjustment were significant; behavior tor family and family members(t=5.87, p<.001), courteous behavior(t=4.39, p<.001), faithful behavior (t=2.15. p<.05). collectivistic behavior(t=8.31, p<.001). Seven path coefficients from the normative behaviors to psychological stress were significant; behavior for family and family members (t=-4.63, p<.001), faithful behavior(t=-3.86, p<.001). suppression of emotional expression(t=3.99, p<.001), trustworthy and dependable behavior(t=-2.21, p<.05), collectivistic behavior(t=3.72, p<.001), effortful and diligent behavior(t=2.94, p<.001), husbandry and saving behavior(t=3.40, p<.001). The above results suggested that four normative behaviors among seven behaviors contributed negatively to psychological stress in current Korean society. The results abo confirmed the hypothesized paths from social adjustment (t=10.40, p<.001) to swb and from psychological stress(t=-19.74, p<.001) to swb. The important results of the study were discussed in terms of the Confucian traditions and recent social changes in Korean culture. Finally limitations of this review paper were discussed and the suggestions for the future study were also proposed.

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.3
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• pp.646-669
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• 2004

By treating skin diseases with Hyungsang medicine and reviewing the clinical cases of them through classifying skin diseases into general care and into Hyungsang medical care, the writer came to the conclusion as followings. The skin is a house of Kyungnak, and it' s a place which Ki comes in and out, which human body controls conditions of his physiological function and which doctors can make a diagnosis from seeing it. The skin is subject to lung and large intestine in the point of organ, but in the point of movement, to spleen and stomach. Skin diseases come from unbalance of Ki and Hyul, mostly from fever in blood and also from Dam, Wind, Dampness and Dryness because of including fire. Generally skin diseases are treated according to classifying into distinctive symptoms, region, cause or time being occurred, and concomitant symptoms. After being divided into man and woman, age and youth, fatness and leanness, Jung Ki Shin Hyul type, visceral figures, Yukkyung shapes on Hyungsang medicine method, the remedy of skin diseases which is combined common meditation with Hyungsang medical method is efficacious. In distinguishing into man and woman, age and youth, man gets sick mainly by drinking liquor and exhausting Jung, woman is taken ill generally by indigestion and Damwha, especially by drinking liquor. Young child gets ill mostly from inherent weakness, but in many cases he is occurred by disturbed digestion, so he must be taken care of ingesting food. The aged becomes ill from weakening, so he must be treated according to reasons of diseases. To fatness and leanness, skin diseases are showed symptoms by weakened Yang, insufficient Yin or excess fever on the theory of upper and lower parts, by unbalance of Ki and Hyul on the theory of left and right, by Dryness and Dampness on the theory of front and rear and by insufficiency of vitality and combined fever on the theory of inside and outside. Therefore doctors must cure the symptoms according to the theory of upper and lower, left and right, front and rear and inside and outside. In type of Jung Ki Shin Hyul, the balances between Jung-Hyul and Shin-Ki are important points. Concretely Jung type comes to easily shortage of Jung or gathering abnormally Dampness and Dam, Ki type is easy to make a mass with Ki or to be deficient of Ki, Shin type comes to press seven emotions togather or to be insufficient of Yin and fever inside, and Hyul type is inclined to be deficient of Hyul and to become feverish or to be deficient of Ki. Therefore on the ground of the above reasons skin diseases come into existence. Inclusively in Jung-Hyul type , Ki must be moved on the base of full Jung-Hyul, so Wukmijiwhangtang or Samultang is prescribed basically. In Shin-Ki type , Jung-Hyul is saved on the base of moving Ki, so Hyangsosan or Yijintang is the proper prescription. Considering the visceral figures, doctors judge for diagnosis and remedy by putting together the elements, that is, great and small sizes of a set of features (eye, ear, mouth, nose), color and temper. The yukkyung types are classified according to many or few of Ki-Hyul, and then skin diseases appear by being inclined toward one side between Ki and hyul, or among the six atmospheric elements(wind, cold, heat, dampness, dryness, and fire). Especially because Yangmyung type is full of much Ki and Hyul, and also has much fever in stomach, he gets skin symptoms frequently. So his prescription is based on taking off fever in stomach, and also he must be careful about regimen certainly.

• (The)Study of the Eastern Classic
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• no.57
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• pp.383-406
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• 2014

Mi-Am Yu Hee Choon (1513~1577) considered poetry as a part of his life. Therefore, this writer specifically focused on Mi-Am Yu Hee Choon's Chinese poems. The following is the conclusion from the materials discussed in this article. Mi-Am tried to understand literature in ethical perspective. The number of Chinese poems composed by Mi-Am is estimated to be about 300, and the number of pieces that this writer could find was 285. Also, Mi-Am took poem composition seriously, and put emphasis on content more than structure. Among Go Shi, Yul Shi, and Jul gu, Jul gu (especially Chil Un) is the largest in quantity, and it is presumed that he preferred Chil(seven) Un over Oh(five) Un. With regards to Go Shi, there are relatively many Jeon-Go. With regards to Jul gu, which was a poetry composing structure that Mi-Am could make the best use of, they were mostly about the daily lives. And with regards to Yul Shi, there were many poems that expressed his feelings about the real world and self-examination. Mi-Am's poems can be categorized into ones that he wrote when he was on exile, and ones that he wrote while serving for the king again after he got released from exile. During the exile period, self-discipline through learning, friendship, and love for the people were the main themes of his poems, and after being released and started serving for the king again, his poems were mostly about loyalty to the king, interaction with acquaintances, emotions, ancestor worship, self-examination, and conjugal affection through literary communion. Among Mi-Am's poems, there are many that have Eum Song Cha Un included in their titles, and the mainstream of his poems were related to daily lives or experiences. Also, most of them naturally and calmly expressed the fact itself without exaggerating. Mi-Am considered poetry as a part of his life and the fact that he practiced literary communion with his wife by writing poems about the ordinary things happened between him and his wife, Song Duk Bong, is worthy of notice.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.32 no.1
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• pp.63-73
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• 2014

This study was intended to analyze the correlation between the builder's intentions and the colors that are revealed through the analysis of the manifestation of symbolic colors as the signs and symbols that are shown in the traditional space of Soshaewon as one of the representative retreating villa gardens of Chosun Dynasty and the interpretation of the meanings. The research on the traditional colors and the intended background of Soshaewon and so on was conducted by examining the relative literature and the contents as the objects for the empirical analysis were the scenic beauties and spatial elemnts that are shown in the plan of Soshewon and the poems about Soshewon 48 scenes as well as the contents of the poems related to Five Primary Colors that are used based on "the Ideology of Five Elements of the Positive and Negative". Espectially, this study was conducted by dividing the spatial elements shown in Soswaewon broadly into the visual, synesthetic and symbolic & cognitive spaces in order to classify the locations and directions of the spaces and natural objects as the visual space, the seasons, the points of times and the five sensory organs as the synesthetic space and the "Four Moral Begginings" & the "Seven Emotions" of New Confucianism as the symbolic and cognitive space and by analyzing if there are any correlation between the decided intentions and the spatial meanings that are revealed by analyzing the system of five primary colors which are used in each spatial element.7) As a result from the analysis of the colors that are used based on the three spatial components of Soshaewon, it was found that one of Five Primary Colors were used 74 times in total. First, in the visual spatial component, one of the colors was used 18 times in total including 2 times of blue, 1 time of red, 6 times of yellow, 4 times of white and 5 times of black. The fact that yellow symbolizing the source of everything and white symoblizing cleanness and pureness are used relatively more often than blue and red symbolizing nature and life respectively can be interpreted that the builder, Mr. San-bo Yang's intention to build Soshaewon is related to the meaning symbolizing the pure will of the builder who wanted to seclude himself from society rather than to give priority to enjoying nature. Second, in the synesthetic spatial component which are selected from the 48 scenes of Soshaewon, one of Five Primary Colors was used 38 times in total including 11 times of blue, 8 times of red, 4 times of yellow, 5 times of white and 10 times of black. Since blue and red symbolizing nature and life respectively are used more often than yellow and black symbolizing the source of the world and pureness & knowledge respectively, it was interpreted that the builder means to be faithful to the unique basic functions of the retreating villa with which the builder wanted to enjoy his passion for enjoying nature and exploring knowledge even though the builder built the villa garden for the purpose of keeping himself pure while being unstained by the world. Finally, it was analyzed that one of Five Primary Colors was used 18 times in total including 4 times of blue, 5 times of red and 9 times of white in the symbolic and cognitive spatial components of the 48 scenes. Since it was found that white symbolizing the builder's political pureness is used at the same frequency as blue and red symbolizing nature and life respectively are used as a result from the analysis, it was interpreted that the intention of creating Soshaewon was emotionally revealed at the same percentage in the aspects of his political pureness and enjoyment of nature through his poems. Especially, as a result from such 3 kinds of analyses regarding to the frequency of using Five Primary Colors, it was found that the number of times using Five Primary Colors in the synesthetic spatial component was 38 as the highest percentage, around 51% followed by each 18 times as the24.5% respectively in the visual and cognitive & symbolic spatial spaces. Based on such results, it can be interpreted that the builder, Mr. San-bo Yang's intention of creating Soshaewon sympolizes that his intention for enjoying the basic nature and the vitality of nature within the retreating villa garden is hidden at the same proportion as his intention for keeping himself pure from the unrightful world. It was intended to reveal the traditional colors which are hidden in a traditional retreating villa by analyzing the correlation between the symbolic meanings and the spatial components of Soshaewon based on the Five Primary Colors which are originated from the "Ideology of the Five Natural Elements of the Positive and Negative", but it is thought that it is possible to explore whether such a theory can be generally applied to other kinds of retreating villa gardens or not through a study on other retreating villa gardens as other examples in which the builder's apparent pure intentions, such as enjoyment of nature and persuit of study, etc., unlike Soshaewon are hidden.