• Proceedings of the Korean Society for Cognitive Science Conference
• /
• 2010.05a
• /
• pp.2-7
• /
• 2010

Formally, we may define cognitive science as the convergent study between symbolic and connectionist approaches at macro and micro levels. Since what we refer to as the human mind is regarded as a mathematical product of the human brain and the computing machine, we can obtain two mathematical dynamical projections: one from the set of human brains to the set of mind, the other from the set of computing machines to the set of mind. Then, we are having a new projection from the classical models to the quantum mind.

• Korean Journal of Child Studies
• /
• v.27 no.2
• /
• pp.167-180
• /
• 2006

This study investigated how children rely on the mind of the speaker to infer unfamiliar words. Sixty 3 to 5-year-old children were interviewed individually with word inference and false belief tasks. Children's sensitivity to the speakers' intentions and prior experiences increased with age. Unexpectedly, their performance was not different with the condition of mind construct. Children's inferring word meanings were positively, but not significantly, correlated with understanding others' false beliefs.

• The Journal of Korean Philosophical History
• /
• no.35
• /
• pp.7-42
• /
• 2012

The Ho-Rak controversy is an internal dispute in the Kiho School. Both Ho and Rak adopt the theories of Yulgok(栗谷) as their common standard of right arguments. The controversy continues almost two hundred years after the dispute between LEE Gan(李柬) and HAN Wonjin(韓元震). However, it does not develop rich theoretical resources. The fundamental issue of Ho-Rak controversy is how to define the relation of mind(心) and temper(氣質). Ho School regard temper as material of the mind, and so they insist that mind and temper are ultimately the same. But Rak School regard temper as desire of the body, and so they insist that mind and temper are the another one. The viewpoint of Rak School does not correspond to the view of the traditional Neo-confucianism. So we should understand that mind and temper are ultimately the same. However if we define that mind and temper are the same, and they act at the same time, then we can not insure the foundation of pure goodness in human mind. LEE Chulyoung(李喆榮) defines that mind and temper are ultimately the same, but they act alternately. It is the exact definition about the relation of mind and temper.

• The Journal of Korean Philosophical History
• /
• no.28
• /
• pp.331-362
• /
• 2010

Simjae defined the relationship between Learning of Classics and Learning of the Mind-and-Heart as mutually interdependent. Clarifying "righteousness and principle" lies within the purview of "knowledge" and cultivating the mind-and-heart based on such knowledge lies within the realm of "action." Learning of Classics and Learning of Controlling the Mind-and-Heart thus can be understood as relationship between knowledge and action. If Simjae's theory of knowledge and action is applied to the relationship between Learning of Classics and Learning of the Mind-and-Heart, we can derive the following conclusion. His assertion that "knowledge precedes action" indicates that classical studies to explore the principle of goodness must precede mind-and-heart studies to cultivate the mind. In fact, only when we know what is the right principle can we cultivate our mind based on that principle. However, Simjae attached importance to action in terms of its significance. This means that the Learning of the Mind-and-Heart is "eventually more important" than the Learning of Classics which explores the principle of goodness. Thus, when linked to his theory on knowledge and action, Simjae 's philosophy founded on the twin pillars of classical studies and mind-and-heart studies can be summarized: "One must first delve into the principle of goodness through Confucian classical studies and then rectify one's mind based on knowledge thus gained."

• Journal of Family Relations
• /
• v.20 no.4
• /
• pp.73-103
• /
• 2016

Objectives: The purpose of this study is to examine the effects of reading mind recording on awareness of imaginations, Method: Decentering, parenting stress and subjective well-being through comparing expressive writing. random assignment was performed on each 13 persons of a recording group (experimental group) and an expressive writing group (comparison group) for reading mind from 26 parents having adolescents. The experimental group conducted the reading of reading mind and the comparison group performed expressive writing twice a week for eight weeks, twenty minutes per time, and responded to four questions on thought arrangement after writing. The researcher participated in the groups once per week and an assignment was suggested once per week. Repeated Measurement Two-way Repeated Measures ANOVA was conducted to confirm the differences according to periods and groups for the data analysis method. In order to examine the changes according to periods, t-test was conducted on the pre- and post-test. Results: The findings are as follows: First, regarding awareness of imaginations and decentering, the reading mind recording group showed a significant result in repeated measurement. Second, the reading mind recording group showed a significant decrease in the pre- and post-t-test about parenting stress. Third, all the reading mind recording group and expressive writing group showed significant results about subjective well-being. Conclusions: This study is significant in that it verified the effectiveness of reading mind recording on awareness of imaginations, decentering and parenting stress, and proved the possibility as an oriental counseling model that considers the characteristics of our culture.

• Journal of the Korean Dietetic Association
• /
• v.19 no.1
• /
• pp.82-94
• /
• 2013

The purposes of this study were to measure the service mind and customer orientation of employees and to identify the effect of service mind on customer orientation in elementary school foodservices. The questionnaires were distributed to foodservice employees of the 19 elementary schools, but collected from 12 schools in Gwangju, Gyeonggi. The statistical data analysis was completed using SPSS (ver. 18.0) for the independent sample t-test, ANOVA, Cronbach's alpha, principal component analysis, hierarchical & K-means cluster analysis, Pearson' correlation analysis, and multiple regression analysis. Foodservice employees highly rated their service mind (3.94 out of 5 points), especially their perceptions on the importance of service (4.13 points). The effort to provide service was significantly different depending on the serving place (P<0.05). Employees had a high level of customer orientation (4.02 points), which was significantly influenced by age, position, or career (P<0.05), and cook license (P<0.01). As a result of cluster analysis for service mind, employees were divided into two groups: a low-service mind group (cluster 1) and a high-service mind group (cluster 2). Cluster 2 had a significantly higher overall customer orientation than cluster 1 (P<0.001). The pride in providing services (${\beta}$=0.390, P<0.01) and the perception of the importance of services (${\beta}$=0.297, P<0.05) showed a significant and positive effect on customer orientation.

• Journal of Gifted/Talented Education
• /
• v.26 no.2
• /
• pp.257-280
• /
• 2016

This study is focused on how the science gifted students can improve their system thinking by applying 3-steps mind map activities about astronomy contents. Through the pre-study two times, 9 students in 6th grade were participated in this study. It was analyzed the degree of improvement of systems thinking through the science gifted students' mind maps, causal maps and their interviews. The results of the study showed that the experimental group's system thinking who learned 3-steps mind map activities was more complex and diverse than the controlled group's. Therefore 3-steps mind map activities that have been developed in this study will be valuable as an alternative to improve their system thinking. Through this study, 3-steps mind map activities were confirmed that by inducing background knowledge activation and thinking systematization can be an alternative to improve the system thinking of science gifted students. So the 3-steps mind map activities can be helpful in cultivate human resources with creative problem solving ability based on their system thinking.

• (The)Study of the Eastern Classic
• /
• no.32
• /
• pp.215-244
• /
• 2008

This article's aim is to criticise ontological physicallism, supervenience, and eliminativism on theory of mind-body relation, and to present Confucian theory of mind-body relation as an alternative. Confucianism on theory of mind-body relation. Ontological physicallism reduce 'the psycho' to 'the physical'. Therefore, Physicallism as theory of mind-body relation reduce mind to physical body. Mind-Body supervenience theory insists property co-variation and dependency of mind-body. Eliminative materialism is to eliminate 'the psycho'. But confucianists believe in reality of the human mind-heart & it's nature. Confucianism is to establish the mina-heart & it's nature as real. Confucianism can be an alternative of physicallism, supervenience, and eliminativism on theory of mind-body relation. And Confucian's opinion differs from theory of the substance and phenomenalism.

• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.137-162
• /
• 2018

Zen Psychology refers to the psychology of Zen Buddhism as a field of Buddhist psychology. This paper examines the psychology of human beings, focusing on the "Platform Sutra" written by Huineng, the founder of Patriarchal Zen, and the southern Zen school. According to the classification of Buddhist psychology, Zen psychology is divided into theory of Zen mind, theory of Zend mind function, and Zen psychotherapy. In theory of Zen mind, Huineng explains the mind based on self-nature, and explains the theory of dharma, theory of humanity, theory of dependent origination, and worldview though self-nature. Every human mind has its own original character of self-nature. When one's own mind with self-nature is revealed, it is the basic mind. When it is covered, it is the mind of common people. Self-nature is characterized by dharma construction, incompetence, non-naming, cleanliness, equality, and self-Buddhahood. In the theory of dharma, dharma is non-dual and is equal. The theory of humanity is divided into two groups according to the sharpness and dullness or capacity of the human being. From theory of dependent origination, you can see the mobility of cover and revealment, enlightment and delusion, sacred and common. In the worldview, the world and phenomena are the functions of self-nature and one's own mind. The theory of Zen mind function deals with wisdom and defilement of common people. The function of wisdom is to know the whole and one at the same time, and is intangible. Defilement of common people is an inner common people that cover the functions of wisdom. In Zen psychotherapy, in order to eliminate the gap between human and dharma, seeing into self-nature is suggested and the goal. In teleology, the goal is to reveal and see the self-nature covered by defilements. As a methodology from cover to revealment, Huineng interprets the traditional methodology as a new interpretation from the viewpoint of the mind, and presents Sammu as its own methodology. Based on the absence of attachment, Huineng proposed a methodology of No-abiding, No-thought and No-form, to gather mind on reality and treat all things equally. Based on this, Huineng proposed a new methodology for dealing with karma through repentance and vows, and a methodology for edification. In view of the Four Noble Truth, it is the phenomenon that self-nature is covered, the cause of defilement and the mind, the aim of seeing the self-nature which is covered, and the way of revealing the covered self-nature is presented. In this sense, the Zen Psychology of Platform Sutra is psychology of self-nature.

• The Journal of Korean Philosophical History
• /
• no.52
• /
• pp.281-310
• /
• 2017

This paper is a reflective study of contemporary Korean scholars' claims that they criticize the explanation of Zhu Xi(朱熹, 1130-1200)'s psychology in which he explains that the 24th Hexagram of $F{\hat{u}}$[復卦] shows the state that the mind has not happened yet[未發]. Zhu Xi explains the 24th Hexagram of $F{\hat{u}}$[復卦] with the theory of no mind yet[未發說]. Several scholars in modern Korea, however, raise the question of whether "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" of the 24th Hexagram of $F{\hat{u}}$ is enough to explain the state of no mind yet. And they think that "thoughtless[思慮未萌]" is appropriate to explain the state in which the mind has not yet occurred, but it is not to "being not dark to perception". In this study, we would like to show that Zhu Xi's interpretation of the 24th Hexagram of $F{\hat{u}}$[復卦] fully explains the fact that "thoughtless[思慮未萌] but being not dark to perception[知覺不昧]" explain the theory of no mind yet[未發說]. Zhu Xi's 'the theory of no mind yet[未發說]' is divided into two periods, a period of 'old theory on $zh{\bar{o}}ngh{\acute{e}}$[中和舊說]' and a period of 'new theory on $zh{\bar{o}}ngh{\acute{e}}$[中和新說]'. He develops 'the theory of no mind yet[未發說]' on the basis of 'the theory that nature is body and mind is action[性體心用說]' during the period of old theory, and develops the theory[未發說] based on 'the theory that mind controls nature and feelings[心統性情說]' during the new theory. Between the two periods, the status of the mind changes from "the mind has already happened[已發]" to "through which the mind has not yet arisen and the mind has already risen[未發已發]". And its role also changes from 'what nature is happened' to 'presiding on nature and emotion.' This change affects the interpretation of the idea that the mind has not yet happened, that thoughts have not budged yet[思慮未萌], perception is not dark[知覺不昧].