• Journal of Society of Preventive Korean Medicine
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• v.11 no.1
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• pp.65-84
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• 2007

In this study, the researcher tried to present the groundwork to prepare the oriental medical yangseng plan for the future obesity with the comparison between yangseng level and the obesity of workers. The researcher made up the questionnaire which asks the general character, health-related character and yangseng level, projected among 560 people. All collected material was analyzed by SPSS and tested by T-test and ANOVA. 1. The general yangseng level average is 3.27, morality yangseng 3.90, sleep yangseng 3.39, mind yangseng 3.31, sex life yangseng 3.30, exercise yangseng 3.15, activities and rest yangseng 3.08, diet yangseng 2.94, seasonal yangseng 2.84. The highest is morality yangseng and seasonal yangseng is the lowest. 2. In the aspect of yangseng level: Having a spouse, Non-smoking, Regular exercising, Sufficient sleeping have higher yangseng levels. 3. Obesity related index is changing into the higher level when he/she is older, more paid, more job experience, more education background but less metabolic calory. And drinking and regular exercising have relativity with body composition analysis. 4. After comparing yangseng level with body composition analysis, we can easily find that the more visceral fat, the higher WHR has a high yangseng level. The more mineral also has a high mind yangseng and a low diet yangseng. The visceral fat level has a high yangseng level when higher morality yangseng and mind yangseng are getting higher and higher. And sex life yangseng shows that the highest yangseng level is from 9-10 visceral fat and the lowest yangseng level is from below 4 visceral fat. The higher WHR, the higher morality, mind and sleep yangseng. The heavier, the lower diet yangseng. The mind yangseng was very high when body fat rate was higher. The more body fat, the higher morality yangseng. The higher yangseng, when we have more muscle. Yangseng level and obesity of laborer has a close relationship with individual character and daily habits. Also, relevance can be easily found between yangseng level and obesity. Now the researcher came into the conclusion that we need to control over laborers' health and prevention of their obesity.

• The Journal of Korean Philosophical History
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• no.59
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• pp.65-88
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• 2018

Lee Hang Ro's Mind-theory(心說) is an important theory comparable to it of Gi Jeong Jin, Lee Jin Sang and Jeon Woo. In this paper, I examined the influence of the Western-school(西學) in the process of formation of Lee's theory. Since the Western-school had flowed in the beginning of the 17th century, in the 18th century it was subject to Confucian intellectuals along with social stability. However, listed in the 19th century, along with the turmoil of the East Asian international order, the Western-school was also rejected. The Western-school was a tool to analyze the cause of Western invasion(西勢東漸) in him. Lee saw The Western-school from the standpoint of Christianity mainly. Especially Christianity was recognized as a religion that emphasizes God rather than humans. In contrast, Confucianism was understood as a thought system that emphasizes human moral subjectivity rather than God. In this process mind was expanded to the subjectivity of human. However, Lee only emphasized the traditional Confucianism order and ignored the rationality of the Western-school. He could not accommodate western civilization actively and properly respond to the world order in that time. On the other hand, we are now in the era of a new civilization called the Fourth Industrial Revolution. To this the remarks of Lee's Mind-theory will be an important suggestion point for organizing the new civilization actively.

• The Journal of Korean Philosophical History
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• no.27
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• pp.119-143
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• 2009

This thesis examined interest and elucidation of Confucian scholars during the Chosun dynasty on the theory of self-cultivation. Taiji is the ultimate notion that surveys existence and value, however, the concern on the Taiji during the Chosun period lies more on the cultivation of mind. Confucian scholars understand the human world as a place for moral completion. Therefore, the self-cultivation theory of Confucianism rises against the disciplines of Taoism and Buddhism which are away from daily lives. And it also makes theoretical basis on the elucidation of Taiji distinguished from Taoist and Buddhist disciplines. The Confucian scholars in the Chosun dynasty saw Taiji as actual truth [實理] penetrating inside and outside and at the same time sincerity. On the discussion on "mind becomes Taiji[心爲太極]", they recognize taiji as a center supervising everything, human ultimate[人極], mind of the Way[道心]. The Confucian theory intending to comprehend tai-chi as a center of silent and stable mind, accepts methods of being calm, sitting in meditation, and breathing exercise at the time of before issuance[未發] This is reinterpreting the discipline methods of Taoism and Buddhism reasonably and including them as the parts of Confucian jing[敬] study.

• Journal of Sasang Constitutional Medicine
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• v.15 no.3
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• pp.124-138
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• 2003

Objectives : To evaluate the properness and effectiveness of the question categories concerning 'sasang constitutional characteristics of mind', used in Iksan Wonkwang Oriental Medicine. Methods : We statistically analyzed data from those 1335 patients focussing on 'relative discrimination ability' to sasang constructions and 'response ratio'. Patients included in this research are only those who had been well treated in Iksan Wonkwang Oriental Medicine during the Period of three years from 2000 to 2002. The data are obtained through the electronic chart developed by Kim Jong-Yeal, and analyzed using the statistical Package SPSS. Results: In total characteristics of mind, the question category of 'timid' has high discriminating power and effectiveness to Soeum type, more in women than men, and especially with an age of 21 or more; The category of 'hasty-tempered' to Soyang type in women with all ages and men with ages 21-40; The category of 'broad-minded' to Taeum type with ages 41 or more; The category of 'timid and broad-minded' to Soyang type, and especially high to women with ages 41 or more. Question categories concerning response type in anger were estimated to have different response patterns to sasang constructions only for ages 21 or more by $X^2$2 test. The question category of 'bear and last long' has high discriminating power and effectiveness to Soeum type, more in men than women, and increasingly to ages; The category of 'impatient and disarmed quickly' to Soyang type in both women and men, especially with ages 21 or more; The category of 'impatient' to Soyang type women or with ages 21 or more. Other categories have low discriminating power or low effectiveness. Concernig expression type of one's thought, the question category of 'straightly' has high discriminating power and effectiveness to Soyang type, more in wemen than men, and especially to ages 21 or more; The category of 'tender' to Soeum type, in women or with ages 40 or less; The category of 'indirectly' to Taeum type in men or with ages 41 or more; The category of 'straightly and stuborn' to Soyang type with ages 41 or more; The category of 'indirectly and tender' to Soeum with with ages 20 or less; The category of 'not express and tender' to Soeum type with ages 41 or more; Conclusions : Question categories concerning total characteristics of mind, response type in anger and expression type of one's thought, are partially discriminating and effective to specific constitution according to sex and ages, and some categories are more discriminating and effective when they are composited. But generally, the discriminating power of Taeum constitution group and group with ages 20 or less was too low, so it is necessary to develope question categories for those groups.

• Journal of Korean Medical classics
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• v.13 no.1
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• pp.117-145
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• 2000

Tongmu I Je-ma(1837-1900) set up Sasang Constitutional Medicine(四象體質醫學), a medical theory that would be original in the Korean medical history through his book ${\ll}$Tang-uisusebowon(東醫壽世保元)${\gg}$. In this book, he writes that he found the clue to his sasang Constitution(四象體質) theory from ${\ll}$Hwangjenaegyong(黃帝內經)${\gg}$. But the main logic that gives shape to the Constitution(體質) theory is $s{\check{o}}ng-ch{\check{o}}ng$ theory(性情論) of Confucian. Therefore, Tongmu(東武)'s Constitution $s{\check{o}}ng-ch{\check{o}}ng$ theory(體質性情論) is fundamentally based on confucian thoughts. Kongmaeng(孔孟) saw $s{\check{o}}ng$(性) as a base for connecting the entire mankind to be united, and $ch{\check{o}}ng$(情) as a individual thing that can exalted differently according to one's state of mind. Chuja(朱子) weakene the human's active volition by dividing $s{\check{o}}ng$ and $ch{\check{o}}ng$ as ibal(理發) and kibal(氣發) and therefore describing mankind to be submitted to Heaven's will. On the other hand Yolgok(栗谷) generalized $s{\check{o}}ng-ch{\check{o}}ng$ in the active mind of man himself by saying that $s{\check{o}}ng$ is when i-ki(理氣) does not act as a bodily function of the mind and $ch{\check{o}}ng$ is when it does. Furthennore he emphasized man's activeness on pursuing good by saying that the division of good and bad does not start from the origin of motion but is divided by the condition of ki(氣) which leads motion. Tongmu, who was influenced by Yulgok linked both $s{\check{o}}ng$and $ch{\check{o}}ng$ through, happiness, anger, sadness, pleasure(喜怒哀樂), and saw $s{\check{o}}ng$ as the ability to recognize good which is in the kijil(氣質) formed from the integration of i-ki, and saw $ch{\check{o}}ng$ as $s{\check{o}}ng$ blurred by man's greed. In addition to this, he says that the direct connection between each person's divergence in $s{\check{o}}ng-ch{\check{o}}ng$ and the condition of Four-organ(四臟) which is ki, not the mind which is i(理) forms sasangch'ejirin(四象體質人). His theory that illness comes from the partiality of $s{\check{o}}ng-ch{\check{o}}ng$ and therefore can prevent this by clarifying the mind and adjusting $s{\check{o}}ng-ch{\check{o}}ng$ through volition, has led Korean oriental medicine to be human based.

• Korean Journal of Acupuncture
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• v.33 no.3
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• pp.139-147
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• 2016

Purpose : The acupuncture existed more than 2000 years and has flourished not only in Asia but also in medical field of modern world. In addition, empirical evidences from biomedicine have been expended in many ways in order to objectify the field of acupuncture. Thus, the effect and mechanism of the acupuncture has been revealed in human and other animals. In this article, I attempt to explain what doctors and patients subjectively experience through acupuncture treatment and its clinical significance based on mind-body medicine. Methods : The experience and clinical significance of the acupuncture was examined in the view of mind-body medicine, also reviewed research trends related to meditation understanding the clinical effectiveness of acupuncture. Results and Conclusions : Traditional Korean medical doctor perceive generally "jogi " and "chishin " meaning the regulation of the balance of the various functions in the human body and patient's consciousness and psychology state as mightily important concept concerning the therapeutic effect of acupuncture. Despite scientific approach to objective understanding of the acupuncture was performed in the meantime, practitioners put emphasis on experience based on sensate and interaction between doctor-patient. As it reflects the recent understanding of the psychological effects associated with the clinical efficacy of acupuncture, it has been presented one by one through neuroscience and cognitive science. Therefore it is important that interpreting the clinical effectiveness of acupuncture into Mind-body medicine can form a new awareness and attitudes toward traditional medicine.

• Journal of Korean Philosophical Society
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• v.131
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• pp.131-163
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• 2014

This Paper aims to elaborate on the origin of thinking mind. And this is a cooperative project between philosophy and neuroscience and brain science. I have written this paper in admiration for the achievements of twentieth century neuroscience and brain science, and out of desire to assist the subject in future. Much of the history of modern philosophy, from Descartes and Kant forward, consists of failed models of brain. As Edward O. Wilson precisely said, the shortcoming is not the fault of the philosophers, who have doggedly pushed their methods to the limit, but a straightforward consequence of the biological evolution of the brain. Guiding that investigation down pathways that will illuminate brain research is a task of neuroscience and brain science. Investigating logical relations among concepts is a philosophical task. If we are to understand the neural structures and dynamics that make perception, thought, intentional behaviour possible, clarity about these concepts and categories and their relations is essential. Hence our joint venture of philosophy and science. Sure, it is human beings that perceives, not parts of its brain. And it is human beings that who think and reason, not their brain. But the brain and its activities make it possible for human beings-not for it-to perceive and think, to feel emotions, and to form and pursue projects. Thus We try to investigate and reveal the origin of thinking mind as follow: 1) The difference between chimpanzee and human beings 2) brain and mind 3) the origin of thinking 4) the wisdom of nature.

• Journal of English Language & Literature
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• v.57 no.3
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• pp.367-389
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• 2011

The aesthetic attitude, in general or in particular, represented in matters of taste through aesthetic ideas and value judgments postulates a certain literary logic. And this literary logic reveals itself a sense of morality, philosophy, or moral aesthetic consciousness through the moments of act and thought demonstrated in the characters invented in literary works. Henry James, among many others, offers a very special cultural paradigm for transnational argument because of his diverse ways of shaping transatlantic relations in terms of aesthetic consciousness. And this international paradigm produced varied expressions referring to Henry James as "an American expatriate," "an Anglicized American artist," "a Europeanized aesthete," "a cosmopolitan intelligence," "a bohemian cosmopolitan" to designate his literary career and its characteristics shaped in Europe. Such expressions resonate with Transatlantic Sketches, James's first collection on travel and cultures in 1875 which heralded his long "expatriation" in terms of self-distantiation. James's temperament of mind, far from being always identified with shared values within an ideological framework, never avoided friction with fixed ideas but rather absorbed it fully for another friction which intervenes in his house of fiction. My question arises here regarding his cultural belonging or dislocation: where is the place of his mind or what could be his ultimate destination? In this essay, I'd like to define a place or rather the place of James's literary mind by proving a certain "sympathetic justice" for his literary logic. For this purpose, I'll try to examine: how James used transatlantic perspective, a spatio-temporal assessment to formulate his moral aesthetic consciousness; and how the aesthetic framework functions in assessing his literary logic of aesthetic consciousness. To start with the first argument, I'll analyze some essential aspects of aesthetic attitude of his characters to postulate a persona capable of theorizing James's aestheticism conditioned by the transatlantic context. And for the second argument, I'll examine how the persona functions in formulating a proper cultural stance of James's aesthetic consciousness in transatlantic perspective to illuminate the way of how Jamesian individuality reflects the American mind. This process of theorizing a place of James's own will lead, I hope, to our discovering James's ultimate destination on the assumption that it'll prove or create a certain "sympathetic justice" for his humanist aestheticism, a Jamesian absolute morality.

• Sleep Medicine and Psychophysiology
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• v.30 no.1
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• pp.22-27
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• 2023

Objectives: The purpose of this study was to develop a screening tool that is simple and easy to use for assessing sleep problems, including hypersomnolence, restless legs syndrome, and insomnia. We also examined the reliability and validity of this tool. Methods: We developed the Sleep Problem Screening Questionnaire (SPSQ), which consists of three sub-sections: insomnia (SPSQi), hypersomnolence (SPSQh), and restless legs syndrome (SPSQr). Subsequently, the participants, consisting of 222 patients with insomnia disorder and 78 healthy individuals, completed both the SPSQ and the comparative scale (Korean version of the Insomnia Severity Index). The analysis was then conducted using this data. Results: The SPSQ demonstrated good convergent and discriminant validity, as well as satisfactory internal consistency. A cutoff score of 6 on the SPSQi was found to be optimal for distinguishing individuals with insomnia. Conclusion: The results of this study suggest that the SPSQ is a reliable and valid tool for screening sleep problems among general adult population. However, there is a limitation as a comparison and validation with scales related to restless legs syndrome and hypersomnolence were not conducted.

• The Journal of Korean Philosophical History
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• no.42
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• pp.39-70
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• 2014

Neo-Confucianism of Myungjae Yoon Jeung either accepted Yulgok Neo-Confucianism as it was or modified it. In this study, his Neo-Confucianism was divided into acceptance and modification in Yulgok Neo-Confucianism and examined. In the acceptance of Yulgok Neo-Confucianism, it was clarified that Neo-Confucianism of Myungjae Yoon Jeung thoroughly inherited characteristics of Yulgok Neo-Confucianism, including 'Yiguijimyo', 'Yitongguiguk' and 'Guibalyiseungildo'. However, Myungjae was not just satisfied with inheriting Yulgok Neo-Confucianism as it was, but modified and inherited the theory of Yulgok by suggesting his own original preaching. There were three original preaching of his in overall; 'emphasis on the control of Li', 'argument method on a theory of gaining knowledge by the study of things', and 'perception on moral mind, human mind and human desire'. Ultimately, it is concluded that Myungjae modified, inherited and developed Yulgok Neo-Confucianism to adjust a theory of Neo-Confucianism in a position of 'Yiguijimyo', based on 'a theory of Guibalyiseungildo' of Yulgok as a Confucian scholar of Giho school. It is consistent with his life philosophy that he avoided speculative arguments on Neo-Confucianism and pursued solid study(實工) with solid mind(實心). It is also consistent with his view of learning that he believed that theories of ancient sages were already rich that we should read them and practice their true knowledge(眞知), and making an effort on writing regardless of them was not a study of Mushil(務實). However, due to his younger students, he was classified as a scholar who emphasized the control of 'Li' the most in Yulgok school, and a new academic tie of Giho Soron was created. It is the most important significance that Neo-Confucianism of Myungjae has in that of Giho.