• Journal of Haehwa Medicine
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• v.16 no.2
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• pp.87-98
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• 2007

Generally, mind-body medicine is the field of studying neurose or diseases induced to body by psychological cause in a broad sense. It is said that, by definition, the medicine means the field of medicine with psychosomatic disease as its main object of research, and that it aims at utilizing the study of the relationship between mind and diseases to diagnoses and therapy of many physical diseases. Oriental medicine, the mind is classified into 'O-shin'(五神, five minds) and 'Chil-chung'(七情, seven mental states). O-shin are related to the five viscera each other. The liver contains the soul, the heart does the mind, the spleen does the consciousness, the lungs do the spirit and the kidneys do the will Chil-chung are seven mental states such as joy(喜), rage(怒), anxiety(憂), thinking(思), sorrow(悲), fear(恐) and horror(驚). If these Chil-chung are excessive, they induce physical diseases by hurting the five viscera as well as they cause mental problems. In oriental medicine, five mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in oriental medicine. Function of spirit and body is regarded as one in oriental medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of oriental medicine.

• Journal of Family Resource Management and Policy Review
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• v.16 no.2
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• pp.77-101
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• 2012

The purpose of this study was to develop a Body & Mind Integration Program that combines yoga and tea meditation, and to prove the fact that it can enhance the happiness for middle-aged housewives. In order to do that, it was devised for a one-group pretest-posttest design and implemented a pretest, a treatment(that was a 12-session program), and a posttest. The results of the 16 middle-aged housewives were used to prove the effect of this program. The main results of this study are as follows: First, physical self-concept(t=-4.609, p<.001), mindful attention awareness(t=-2.804, p<.05) and tea life practices(t=-4.748, p<.001) of the middle-aged housewives have been improved after the implementation of Body & Mind Integration Program. Secondly, the Body & Mind Integration Program has provided the chance for the middle-aged housewives to newly recognize their physical and psychological ability so that they can appreciate their lives more happily and realized their inner strength. In the final analysis, it is the task for all of us to develop and supply the kind of program which helps the middle-aged housewives not only to keep the efforts for their healthy body & mind, but also to get rid of the negative feelings and tensions which happen from personal relationships so that they can find happiness in their lives continuously.

• Korean Journal of Child Education & Care
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• v.18 no.2
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• pp.17-32
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• 2018

The purpose of this study is to examine the development of theory of mind on the story sharing with picture books. The subject of this study is 38 five years olds children who are attending C kindergarten in J city, Jeollabuk-do province. It was executed that an twelve sections of storytelling with picture books during six weeks. The storytelling activities were performed with predicting and listening of picture book contents, problem situation knowing and story sharing, feeling of the character mind condition, and activities evaluating. The results were as follows. First, the story sharing with picture books were significantly different between the groups on the development of mind. Second, the story sharing with picture books including theory of mind were effective on the perspective taking ability. The results showed that the story sharing with picture books was effective teaching and learning method.

• Korean Journal of Culture and Social Issue
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• v.15 no.1
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• pp.227-239
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• 2009

The purpose of this study was to show that yoga psychology aims to actualize the positive potentials in the depth of human mind with the perspective of body-emotion-mind-spirit integration. This approach is described in the context of modern positive psychology. For this purpose, the Self-realization of yoga psychology is discussed, which is to develop one's higher self as a center of psyche apart from one's psychological growth or maturation. An individual can experience positive emotions such as pleasure, joy, happiness and ecstasy through the typical yoga technique of concentration. Happiness is one of the main issues of positive psychology, but yoga psychology called it "ānanda" and divided it further into seven types. The positive emotions of positive psychology seem to be equivalent to positive states of mind in yoga psychology. But yoga regards calmness, tranquility, nonattachment and transcendence as the most valuable virtues for the full actualization of human potentials. From the perspective of yoga psychology, the tranquil state of mind is the wonderful fruit of long and arduous yoga practices. It is the calm and neutral state of mind which is free from all the turmoils of everyday life. Tranquility is beyond the scope of modern positive psychology's issues, but it offers some precious insights to them.

• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.17-31
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• 2004

1. Objectives This research is purposed to find Lee Je-Ma's thought on Inclination of Mind(心慾) and Nature & Emotion(性情), through summarizing sentences related to Inclination of Mind(心慾) and Nature & Emotion(性情) proposed in the chief writings on Sasang Constitutional Medicine. 2. Methods It was researched bibliologically with Lee Je-Ma's chief writings such as "Gyukchigo (Draft on Inquiring the Properties of Things, 格致藁)", "Dongyi Suse Bowon Sasang Chobongyun(東醫壽世保元四象草本卷)" "Dongyi Suse Bowon (Longevity and Life Preservation in Oriental Medicine, 東醫壽世保元)". 3. Results and Conclusions (1) Lee Je-Ma's Mind(心) is the dimension of the Great Absolute(Taegeuk,太極), and is related with Benevolence-Righteousness-Propriety-Wisdom(仁義禮智) (2) Human being is classified Taeyangin(太陽人), Taeumin(太陰人), Soyangin(少陽人), Soeumin(少陰人) by SungLi(性理), and The Mean(鄙人), TheWeek(薄人), The Avaricious(貪人), The Sycophantic(懦人) by JungYok(情慾) in Sasang Constitutional Medicine. (3) Nature & Emotion(性情) of Sorrow-Anger-Joy-Pleasure(喜怒哀樂) is divided into two function. One is native function related with SungLi(性理), the other is acquired function related with JungYok(情慾). Also all two native and acquired function is related with Benevolence-Righteousness-Propriety-Wisdom(仁義禮智). (4) The Mean(鄙人), The Week(薄人), The Avaricious(貪人), The Sycophantic(懦人) may be defined as the state of Inclination of Mind(心慾) of Taeyangin(太陽人), Taeumin(太陰人), Soyangin(少陽人), Soeumin(少陰人) by function of acquired Emotion(情).

• Korean Journal of Cognitive Science
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• v.4 no.2
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• pp.53-84
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• 1994

This paper discusses the complementarity of cognitive science and meditation in understanding human mind.Although cognitive science has contributed in scientific understanding of human mind,it has limitations in experiential understanding of human mind.Besides cognitive scoence has dealt mainly with logical and rational aspects of human mind.These limitaions of cognitive science can be overcome by including subjective experience in its subject matter and complemented by introducing meditiation.Medditation in various forms has been practiced as means helping experintial understanding of human mind and the world for many years in almost all cultures in the world.However,the processes of meditation are not fully understood yet.The scientific understanding of the processes of meditiain can be enhanced through approaches of cognitive science.Thus understanding of human mind and the world can be deeper by complementary acceptance of cognitive science and meditiation.

• Sim-seong Yeon-gu
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• v.28 no.2
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• pp.107-138
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• 2013

The purpose of this article is to awaken our colleagues to the culture and mind issues that have been forgotten or neglected by contemporary psychiatry under the prevalence of materialistic orientation. Cultural psychiatry too, though it has been contributed a great deal to widen the mental vision of psychiatry, has revealed several limitations in its approach. In the course of one sided search for culture specific factors in relation to mental health, conventional cultural psychiatry has neglected an effort to explore the common root underlying the different cultures and the common foundation of human mind. Cross sectional comparisons of the cultures alone have inevitably prevented the global considerations to culutre and mind in historical aspects and the dynamic interactions between mind and culture more in depth. The author suggested that the total view of mind and total approach of analytical psychology of C.G. Jung might be capable to replenish those limitations. Author explained the ways of C.G. Jung's observations and experiences of non-western culture and his concepts of culture and mind. The author demonstrated Jung's view of culture with the example of Filial Piety, Hyo, the Confucian moral norm which can be regarded as components of the collective consciousness though connected with archetypal patterns of behavior of intimacy between parent and child. In regard to the coexistence of multi-religious cultures in Korea the author made a proposal of 'culture spectrum' model for understanding value orientations of person in religious cultures. He identified in case of the Korean 4 types of cultural spectrums: Person with predominantly the Buddhist culture; with the Confucian; with the Shamanist; and with the Christian culture. The author also made an attempt to depict the dynamic interactions of different religious cultures in historical perspectives of Korea. Concepts of mind from the Eastern thoughts were reviewed in comparison with Jung's view of mind. The Dao of Lao Zi, One Mind by Wonhyo, the Korean Zen master from the 7th century, the Diagram of the Heaven's Decree by Toegye, a renowned Neo-Confucianist of Korea from the 16th century and his theory of Li-Ki, were explored and came to conclusion that they represent certainly the symbol of the Self in term of C.G. Jung. The goal of healing is 'the becoming whole person'. Becoming whole person means bringing the person as an individual to live not only within the specific culture but also to live in the world beyond the culture which is deeply rooted in the primordial foundation of human mind.

• Journal of Yeungnam Medical Science
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• v.16 no.2
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• pp.255-269
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• 1999

Background: The author investigated the structural theory of the mind, the origin of psychopathology, the resolving stage of the psychopathology, and nature of the true mind in the human mind. Methods: The author reviewed the "Awakening of Faith in the Mah$\bar{a}$y$\bar{a}$na" by Mamyung and "The Commentary on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith" and "Expository Notes on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith" by Wonhyo. Results: The author of the Treatise insisted on believing the true mind in the human being. Also in the treatise, $\bar{A}$layavijn$\bar{a}$na explained the harmonized mind of the true mind and the ignorant mind. The ignorant mind as the source of fundamental ignorance, which results in peripheral ignorance arising from the ego in relation with the external world Also, he explains the origin of ignorance and encourages to abandon the deep attachment to ignorance. The developing and resolving stages of ignorance are similar to the developing and resolving stage of psychopathology. Conclusion: The author insists on the psychiatric application of the mind theory in the "Awakening of Faith in the Mah$\bar{a}$y$\bar{a}$na", "The Commentary on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith", and "Expository Notes on the Treatise of Awakening Mah$\bar{a}$y$\bar{a}$na Faith" Also, the author encourages deep faith of the true human mind.

• The Journal of Korean Philosophical History
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• no.27
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• pp.7-37
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• 2009

This paper handled the problem of 'the mind' suggested by Bojo-Jinul. On the whole, I explained three fields, Jinul's way to approach 'the mind', the theory of the nature and the theory of practice and enlightenment. This paper is based on the established research papers. However the part that I explained the 'no-mind' in the theory of the nature is different from the established researchers. It is the emphasized part to interefere with Kanhwa Meditation. In this part, I explained Bojo's way to approach 'the mind' in the viewpoint of Sujeungnon(the theory of practice and enlightenment). And I clarified that his thought had been showed in his work and his system of thought is composed of Donojeomsuron(the theory of sudden enlightenment and gradual cultivation) and Kanhwa-Seon(Kanhwa-meditation). It is the theory of the nature that we handles 'the problem' philosophically. So I studied the examples of the nature and then I researched 'Kongjeokyeongjisim(the mind of the light of the divine wisdom in the void)', the foundation of 'Donojeomsu(the sudden enlightenment and gradual cultivation)' and 'Musim (no-mind)', the foundation of Kanhwaron. Finally, I inquired into 'Donojeomsuron(the theory of sudden enlightenment and gradual cultivation)' and 'Kanhwaron(Kanhwa-Meditation)' as 'Sujeungron(the theory of practice and enlightenment)'.

• 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.