• The Journal of Korean Philosophical History
• /
• no.27
• /
• pp.7-37
• /
• 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)'.

• The Journal of Korean Medicine
• /
• v.16 no.1 s.29
• /
• pp.468-474
• /
• 1995

After bibliographic study on function of the brain(腦, nao) on the basis of zangxiang theory(藏象論的), the theory of visceral activities), the following conclusions were obtained: 1. Brain is the organ conglomerated with marrow(隨, sui) between Baihui(百會) and Fengfu(風府) 2. Brain has different function and names according to the parts. 3. Brain is on anatomical view the extraordinary organ(奇恒之府, qiheng zhi fu) and stores clarified air(氣, qi) of fresh air. 4. Brain is the places where the viral essence (精, jeong) of five viscera is activated. 5. Brain is the places where the vital essence congeries into the mind(神, shen) Yang form of the essence. 6. The mind converted from the brain emerges in the whole body the sensory organs and carries vital function. 7. Brain reservoirs the mind, while the heart(心, xm) is thought to make judgement inroyght the speculation on the outward stimulus of matter and give orders to the mind in the chest.

• Korean Journal of Child Studies
• /
• v.33 no.3
• /
• pp.99-117
• /
• 2012

The purpose of this study was to investigate children's theory of mind in pretend play and story-making, from a qualitative perspective. Three-to-five year old children participated in group play and individual story-making activities. Children's narratives undertaken in two tasks were video-taped, transcribed, analyzed and reorganized into three key propositions, in consideration of the field notes that the researcher had taken. The children started their pretend play and story-making activities by 'forming connections among minds' of participants or story components. They continued to engage in pretend play and story making by 'dealing minds constructively and consistently' to keep their themes. Finally they resolved discordances in play and story-making by 'settings different mind windows and moving among them flexibly'.

• Journal of the Daesoon Academy of Sciences
• /
• v.49
• /
• pp.295-329
• /
• 2024

This article reveals their theoretical differences by examining the interpretation of the mind theory of Cho Geung-seop (1873~1933) and Kwak Jong-seok (1846~1919). The characteristic of Cho Geung-seop's mind theory is that it is simhapligi (心合理氣 the mind is a combination of principles and internal energy). It is a position to recognize the role and status of Gi as an action while also acknowledging Li as the presidency of mind. In this theory, Li can exist only when there is Gi, and the presidency mind is thereby possible. For this reason, Cho Geung-seop criticized Kwak Jong-seok, who insisted on simjeokli (心卽理 the mind is precisely principles) from the perspective of simhapligi. The characteristic of Kwak Jong-seok's theory of mind lies in simjeokli. Although the mind is not without Gi, it is because of Li that the mind can preside over one body such that it can be described as simjeokli. Accordingly, Kwak Jong-seok criticized Cho Geung-seop, who insisted on simhapligi from the perspective of simjeokli. In addition, their theories of mind leads to problems of perception, such as whether to see perception as a Gi or a Li. If Cho Geung-seop could be said to have interpreted the perception of deliberation as spiritual Gi, then Kwak Jong-seok interpreted the perception as spiritual Li. According to Cho Geung-seop, the perception of mind is possible due to "spiritual Gi," and at this time, the action of spiritual Gi is the perception of the mind. In the end, there is a perception action corresponding to spiritual Gi. Thereby, the mind should not be interpreted directly as a Li in Kwak Jong-seok's theory. According to Kwak Jong-seok, perception is possible by applying the novelty of Li to the mind. The perception of mind is not the action of spiritual Gi as it is in Cho Geung-seop's model, but it is rather the result of spiritual Li making it new. Accordingly, Kwak Jong-seok criticized Cho Geung-seop for not knowing simjeokli properly because he understood the perception of mind as an action of Gi.

• Korean Journal of Child Studies
• /
• v.25 no.4
• /
• pp.147-162
• /
• 2004

Children 5 and 8 years of age and undergraduates constructed stories using the wordless picture book, "Frog, where are you?" On a separate task, they explained the good and bad behaviors of others. The constructed stories of task 1 and responses of task 2 were audiotaped, analyzed by clauses, and then coded into the mind-related categories. Results showed that on both tasks the subjects used the actor's desires and intentions much more than the other categories of mind. Undergraduates used more mind-related expressions in making their stories than children, but they were not different from children in considering the minds of others for behavior explanations. Positive but non-significant correlations were found between scores in constructing stories and scores in behavior explanations.

• 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."

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.289-319
• /
• 2011

Chutzu has established a theory of human mind and moral mind(人心道心說) by quoting the key of cultivation of mind comprised of sixteen letters(十六字心法) to a preface of Zhongyong(中庸章句序) and making comments on the key. Chutzu's theory of human mind and moral mind explains the supervision of mind that materializes chung-ho(中和), which is the core theme of Zhongyong(中庸). Supervision of mind is completed by consciousness. Chutzu defines consciousness as 'preparing the principle(理) and practicing the emotion(情)'. So, consciousness derives the reaction from the principle(理) in order to respond to the external stimulation. By being conscious, mind(心) reveals original nature(性) into emotion(情). An aspect that mind(心) keeps original nature prior to the external stimulation is un-awakened(未發). Once stimulation occurs, mind(心) becomes conscious of the principle which is proper to the situation. In sympathetic situation, sympathetic emotion is revealed by being conscious of benevolence(仁). In judgment situation, the emotion which judges right or wrong is revealed by being conscious of wisdom(智). An aspect of revealing the proper emotion relevant to the situation is wakened(已發). Mind(心) keeps all the original nature of benevolence, righteousness, propriety, wisdom(仁義禮智). It supervises original nature and emotion, and reveals chung-ho(中和) by being conscious of the proper principle(理). Moral mind must supervise to accomplish chung-ho(中和), and gewuzhizhi(格物致知) must be done first to enhance the supervision of moral mind. By establishing a theory of human mind and moral mind(人心道心說), Chutzu completes a theory of mind that covers both theories of chung-ho(中和說) and gewuzhizhi(格物致知說).

• 한국노년학
• /
• v.30 no.3
• /
• pp.743-757
• /
• 2010

Theory of mind (ToM) is the ability to infer one's own and other people's mental states such as beliefs, desires, and intentions. Although the majority of research in ToM has focused on young children or autistic individuals, several studies have investigated ToM in normal old age and in the demented elderly. This article provides an overview on existent findings of theory of mind in aging populations and suggests future directions for research including applying neuroimaging techniques and real-life tasks. It is still unclear how ToM in aging is associated with other aspects of cognition. However, it is expected that ToM perspective on aging will increase our understanding of aging of cognition and social functioning.

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

• Journal of Society of Preventive Korean Medicine
• /
• v.5 no.2
• /
• pp.130-138
• /
• 2001

It is thought that Kim Hong-kyeong followed the existing theory of Meridian(經絡) and supplemented his unique perspectives in interpreting it. And he tried to relate Meridian with hygiene of mind. I took up with the research on the assumption that the review of Kim's method can present new perspectives to the study of relationship between Meridian and hygiene of mind. The results of my study are as follows: 1. Kim followed common theory of Meridian and then added his unique perspectives to it. His method of interpretation has one characteristic. By introducing Idealism(唯心論), he understood 'Meridian' as the path of the mind and the emotion. Especially I think his hypothesis that acupuncture can be widely used in mental diseases as well as body related diseases and its applications to treatment are very valuable. 2. Meridian and hygiene of mind are close together. I think Kim's unique trial is something new in studying relationship between Meridian and hygiene of mind but requires more research on it.