• Journal of Oriental Neuropsychiatry
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• v.30 no.3
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• pp.141-152
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• 2019

Objectives: We analyzed the reports of philosophical counseling and derived the characteristics of the questions that were administered in philosophical counseling. We also wanted to discuss if philosophical questions are necessary and applicable in Oriental medicine counseling. Methods: A systematic search of three Korean databases were performed. Case reports or case series that apply philosophical counseling to clients were included in this study (through June 27, 2019). We extracted questions and answers from the dialogue of each case. Extracted conversations between counselor and client were analyzed qualitatively. Results: Seven published articles with 17 cases were included and were analyzed for philosophical counseling. Philosophical questions have the following characteristics to help clients: (1) To clarify the phenomenon, (2) To identify subject and object, (3) To consider other people's perspective, (4) To review the premise, (5) To review the association relationship (6) To allow opportunities to think differently, and (7) To think of identity and values. Philosophical counseling and Korean medical counseling have commonalities in improving patients' resilience through logical conversation. The use of philosophical counseling in Korean medical counseling will maximize clients' philosophical resilience and the reparative power of nature. Thus, it is desirable to apply philosophical counseling to the practice of Korean medicine (KM). Conclusions: Through the qualitative analysis, we analyzed and categorized major characteristics of philosophical counseling. In the future, the possibility of using philosophical counseling should be explored in the KM practice.

• Journal of Oriental Neuropsychiatry
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• v.30 no.3
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• pp.119-128
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• 2019

Objectives: This study suggests the application of philosophical counseling in the clinical field of Korean medicine and analyze the specific case. Methods: Through the analysis of coexisting factors of Korean medicine and philosophical counseling, we establish the area of philosophical counseling that Korean medicine practitioner can apply in the medical field. We described effects of philosophical counseling on the patient's symptom and the progress after discharge through a counseling approach based on philosophical questions. Results: During philosophical counseling, the Korean medical doctor asks questions about the nature of suffering and encourages patients to gain insight into their problems. In answering the vital philosophical questions, the patient leads to a creative interpretation of future life directions. We described the method of specific approaches through the description of the two cases. Conclusions: The philosophical counseling is compatible with the concept of Korean medicine, therefore, a Korean medicine practitioner can induce the recovery of mind and body through the creative interpretation of the patient by asking the patient the appropriate question which causes reflective thinking.

• Women's Studies Review
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• v.26 no.1
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• pp.3-39
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• 2009

Philosophical counseling, established by Achenbach in 1981, began as "philosophical practice" and emerged only recently as a new field of philosophy in its own right. It attempts, by recasting the philosopher as a counselor, to bring philosophy back from academia and recover the ancient notion of "doing philosophy," in a real-life context. Furthermore, it allows clients who are at a critical moment in their life a chance to revive their authentic selves and empowers them to pursue their own path. By engaging with philosophical counseling, clients are more likely to realize their hopes for their lives by examining their lives thoroughly and facing them anew. This paper first attempts to investigate philosophical counseling services for Korean women and to outline a new model of counseling based on the combination of two models of counseling, philosophical counseling and feminist counseling. In the second chapter, it seeks to introduce the history and characteristics of philosophical counseling and in the third chapter, the history and characteristics of feminist counseling are investigated, focusing on a counseling-activity entitled "Telephone for Women." Finally, in the fourth chapter, a comparative study is made by identifying the common aspects of each counseling type, in order to promote the shared outlooks of both counseling models. Although these two models of counseling emerged from different historical, social, and cultural contexts, they were founded according to four common beliefs, which are as follows: first, a focus on the importance of "practice," second, the establishment of an equal relationship between the counselor and the client, third, the importance of counselors listening attentively to the client and opening themselves up, fourth, the encouragement of clients becoming truly themselves and self-educated. Therefore, the writer believes that these two models of counseling are both aiming at the realization of an authentic "human life." It is hoped that philosophical counseling will give Korean women an opportunity to maintain a dialogue that will improve their "well-being" in the future.

• Journal of Oriental Neuropsychiatry
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• v.30 no.3
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• pp.129-140
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• 2019

Objectives: The purpose of this paper is to report the results of applying philosophical counseling to Hwabyung. Methods: At the time of the medical examination, 15 minutes or more of philosophical counselling method based on self-identity was conducted if possible. Additionally, We applied Hwabyung treatment guidelines (acupuncture, herbal medicine, etc.) to the patient If diagnosed as necessary. We evaluated visual Analogue Scale (VAS), Hwabyung scale, and Symptom Checklist 90-Revision (SCL 90-R) at baseline, and reassessed VAS and Hwabyung scale after about two weeks of treatments. Results: After about two weeks of treatment and philosophical counselling, VAS was between 10 to 1-2 and Hwabyung scale from 59 to 48. Also, the problem of fragmentation in the patient's life process was insighted, and the viewpoint was changed. Conclusions: It is useful to combine Korean traditional medical treatment with philosophical counselling method based on self identity for patients suffering from the Hwabyung. To Hwabyung patient, the view of philosophical counselling of feminism which understands women in political and cultural contexts is helpful.

• Journal of Korean Philosophical Society
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• v.130
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• pp.305-335
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• 2014

Counseling is conducted through dialogue in relation to counselor and client. Therefore the philosophical counseling first must consider the circumstances, prescribe the main concepts and proceed to the specific methodology in order to be the practical study. The philosophical counseling includes the six necessary concepts-subjects, time, place, object, method, and purpose-because of its behavioral concepts. The subjects are counsellor and client, the place is where public institutions authorize officially for counseling, the time is when the two parties are meeting face to face, the object is the client's facing problems right now, the method is the philosophical assistance, and the purpose is to dissolve the client's problems. The client's facing problems here are the developmental tasks according to the developmental stages and the maladaptive behaviors related to the cognitive distortions appearing in the process. And the philosophical assistance methods are the types to make the facilitating environment and dispute the wrong thoughts and the irrational beliefs. However, the client's problems in counseling often appear in the causes combined between the cognitive elements and the emotive elements which are treated mainly in the psychological counseling. In that case, the way to solve the problems in the philosophical counseling should be applied to with the psychological methods in parallel or in regular succession. Therefore the six necessary concepts of the philosophical counseling are not the absolute meanings but the meanings in general. If so, the concept of the philosophical counseling can be defined as the process in which counselor and client meet face to face and dissolve the client's facing problems through mainly the philosophical methods with the counselor's assistance. If the main concepts of the philosophical counseling can be prescribed as mentioned above, post study needs to proceed to the specific methodology.

• Journal of Korean Philosophical Society
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• v.144
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• pp.205-234
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• 2017

In this essay, I modify and improve an anger-solving approach based on Seneca's theory of anger. Seneca proposed his own theory on anger and its therapy in his book, De Ira. Jin-Nam Yi developed five-step-anger-solving approach based on Seneca's theory and John Dewey's problem-solving steps. I show that Yi's approach is restricted in preventive short-term therapy with a constricted concept of anger. I also propose that we should treat controllable anger on preventive levels and uncontrollable anger on therapeutic levels. Adding the sixth step, 'jumping' in order to treat counselees with uncontrollable angers, I suggest a new anger-solving approach with clinical examples.

• Journal of Korean Philosophical Society
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• v.126
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• pp.423-461
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• 2013

The researcher conducted this study to investigate what special meaning does an emotion experience program, a Confucianism philosophical thinking, has for Sunwoo(善友), and based on what structure it unveils a good clue of Sunwoo(善友); and to reveal the structure of philosophical counselling treatment simultaneously. Thus, the researcher performed an "emotion experience program for 3 weeks, targeting 22 research subjects and collected the data of their experience. As for date analysis, a phenomenological analytic method of Colaizzi (1978), one of qualitative research methods was used. It was because the phenomenological analytic method of Colaizzi was suggested to derive common properties of whole research subjects rather than those of individual research subject, which could help develop the theories of philosophical counselling treatment. The finding of the analysis revealed the intrinsic structure of the phenomenon which the research subjects experienced through "an emotion experience program" was reborn as 'unfamiliarity and suspicion', 'burden', 'recognition of a method and a need', 'self-reflection', 'awareness of nature and the correct behavior', 'joy and pleasure', and 'rebirth as a valuable existence'. These were categorized to examine the structure of philosophical counselling treatment. The findings revealed the treatment went through the precesses: 'the start of learning and intentional guidance', 'reflection', 'enlightenment', 'Sugichiin(修己治人)', 'freedom', and 'transcendence. Considering the purpose of Confucian philosophy is living valuable life and the accomplishment of objectives is based on the transcendence, realizing preallotment and putting it into practice, the structure of emotion experience by the research subjects is appropriate for the purpose of Confucian philosophy and the process of objective accomplishment.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.15 no.3
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• pp.1442-1447
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• 2014

This study examined the effect of the cold-warm color contrast of the learning-item on the learner's performance. To do this, experimental conditions were divided into three conditions: control condition, cold-warm contrast condition of background and figure, and cold-warm contrast condition of distracter and target. In addition, the OSPAN (operation span) task was used as the learning task. As a result, the rate of word recognition was higher in cold-warm contrast condition of distractor and target than any other condition. These results could be interpreted as enhancing effect.

• Science of Emotion and Sensibility
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• v.18 no.2
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• pp.37-44
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• 2015

LED lighting has an advantage of adjusting color temperature. This change of color temperature may derive change in behavioral and physiological responses of the visual perception for indoor environments. This research examined the changes of behavioral and physiological responses caused by the color temperature. The environment was configured that the indoor temperature was 20 degrees centigrade or less as the perceived uncomfortable environment in winter. Then, the comfortable sensation vote (CSV) and the results of 3-back working memory test were measured as behavioral responses. In addition, the Electrodermal Activity (EDA) and Electrocardiogram (ECG) were measured as the responses of autonomics nervous system (ANS) in the three conditions of color temperature (red: 3862K, white: 5052K, blue: 11,460K). As a result, behavioral responses were not significant by the condition of color temperature, but the tendency of occupants' physiological relaxation appeared in the blue color temperature condition compared with the white color temperature condition. Although the color temperature of LED lighting might be a small factor in terms of the characteristics of indoor environment, it suggests that the color temperature could have an impact on the physiological changes in the parasympathetic nervous system.

• Korean Journal of Cognitive Science
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• v.25 no.4
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• pp.303-341
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• 2014

Enactivism is the most influential and groundbreaking approach among the various theories of embodied cognition. Despite of it's impact and relatively long history, however, Enactivism is still considered as a new and unfamiliar theory in the Korean academic society. Even though this might be partly due to the genuine depth and dramatic approach of Enactivism, it is also due to the disagreement of Korean translation of Enactivism. This paper reviews the philosophical and theoretical implications of Enactivism in the context of history and conceptual terrain, and discusses how the various tranlated Korean words of 'Enaction' - '발제(發製)' '구성(構成)', or '행위화(行爲化)'- embraced and interpreted the essence of philosophy and concept of 'Enaction' and 'Enactivism'. Furthermore, we offer several alternatives Korean translations of 'Enaction': '실행(實行)', 수행(遂行/修行), or 작동(作動). Through this discussion, we hope to provide an opportunity for Korean researchers and philosophers to direct their attention to Enactivism properly and to make a common ground for further development of Enactivism in Korea.