• Korean Journal of Culture and Social Issue
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• v.14 no.1
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• pp.1-18
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• 2008

The present study was to investigate the developmental change of adolescent's theory of mind. In addition, the relations between theory of mind and the social competence were investigated. Sixty students in each the 6th and 8th grade group were participated in this study. Adolescents' understanding of mind were measured by four kinds of mindreading tasks; the second-order false belief tasks, understanding the ambiguous social behaviors tasks, understading the hidden meaning of a figurative statement tasks, and the "faux pas" tasks. Social skills were measured by social skill scales. Eighth graders performed better than the 6th graders on the understanding the ambiguous social behaviors tasks and faux pas tasks but not on the second-order false belief tasks and understanding the hidden meaning of figurative statement tasks. The results suggests that the mindreading ability continues to develop during the adolescence, especially the ability to interpret others' ambiguous social behaviors by reading their mental states and the ability to understand that a person says a faux pas it is due to a mistaken belief. In addition, the understanding the ambiguous social behaviors tasks was found to be the best task to predict social behaviors. The results suggests that the mindreading ability would be a significant explanatory factor on social competence.

• Journal of Haehwa Medicine
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• v.10 no.1
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• pp.1-11
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• 2001

Human nature, life, mind and spirit have very important meanings for Oriental medical science. This is because understanding human mind and spirit not only makes treatment of people easier and more accessible but also provides us a clue for finding out something we lost. As a consequence of investigating various classic books by ancient medical practitioners and Taoist scholars s as follows: l. Mind and spirit were valued very highly in Oriental medical science, and this can be found in classic books like , , , and . 2. To cure people, acquirement of detailed knowledge of mind and spirit should be preceded. 3. The Taoist school regarded mind, spirit, human nature and life as critical agents of health care and perceived that they were indispensable for going back to The Great Emptiness(Nothingness before the First Cause), the ultimate goal of Taoist learning. 4. Although human nature, life, mind and spirit have different names and different users, it is like theory and practice and we can see that ancient sages used them all in the same context of natural law.

• The Journal of the Korea Contents Association
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• v.14 no.8
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• pp.137-149
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• 2014

The purpose of this study is to elucidate the emotion-understanding of Korean and thus to find out the importance of their way of self-expression by exploring the sentiment of Korean as regards their way of communications and self-expression therein. The method of this study is, being presumed the Cheong as the Korean's sentiment, to define the differences of concept between the Cheong traditionally used by them and the emotion employed in the psychology or the theory of consultation. And also, this study examines the aforementioned importance under the presumption that the Cheong in the Korean Culture makes it difficult that their emotion-understanding and self-expression to be perfect in their way of communication. In order to attain such purpose in this study, it investigates how they have seen the emotion-understanding and self-expression as to the way of communication throughout Carl G. Jung's psychology and T oegye Yi Hwang's theory of Human Mind and Nature respectively in the Occidental and Korean's Ideology. The most important thing, to be enlightened in this study, in the way of communication and self-expression are the emotion come from the big-Self(Self) in Carl G. Jung's psychology and that of the righteous sentiment from the human nature in T oegye Yi Hwang's theory of Human Mind and Nature. In conclusion, it reveals that our behavior, unvaryingly in the Orient and the Occident, is not the rational subject but the emotional one to be reacted only if our minds are attached mutually.

• The Journal of Korean Philosophical History
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• no.53
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• pp.191-214
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• 2017

Zhangshi(張?) is a distinguished Chinese scholar, who is known as the South-east Three sages with Zhuxi(朱熹) Luzujian(呂祖謙). He is well known for his influence through exchanges of ideas with Zhu xi, but the research on his ideas is rather poor. This paper aims to understand the ideology in general by looking deeper into the study of Zhangshi's self-cultivation. Contents of his self-cultivation especially emphasized the subject of the mind in the way establishing the unity of heaven and human within the theory mind based on metaphysical foundation. It would be very meaningful to study his theory of self cultivation in his ideological tendencies. this essay Based on the unity of heaven and human, especially uniting the ways of heaven and morality, this essay is approaches to the way of self-cultivation. This paper first examines the meaning of heaven and human for Zhangsi, and presents a self-cultivation method as a unified method in two categories of relationships This not only emphasizes the subject of the mind in the process of realizing the unity of heaven and human, but also to highlight the possibility of human becoming one with the heaven. This research will be an important research work in understanding Zhangshi's own philosophical system.

• Journal of Oriental Neuropsychiatry
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• v.15 no.1
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• pp.143-148
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• 2004

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one’s mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)'. 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi (氣), and using dynamics of Gi (氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one's own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Oriental Neuropsychiatry
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• v.14 no.2
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• pp.1-14
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• 2003

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one's mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)' 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi(氣), and using dynamics of Gi(氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one‘s own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Sasang Constitutional Medicine
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• v.16 no.2
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• pp.1-16
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• 2004

1. Objectives Theory of Iinsim Tosim(the Human - Mind and the Moral - Mind) that originated from "Sang-Seo(尙書)" "Dae-Woo-Mo(大禹謨)" is a relative importance point of dispute at the existing confucianism and chosun's neo confucianism. Our consideration point is that a close examination of relation between Iinsim-Tosim theory of existing confucianism's and Lee Je-ma's thought of Iinsim Tosim and his creative exposition that is related to view of human being contained theory of sasang(四象), knowledge & conduction(Jihang, 知行). 2. Methods of Research We analyze "Gyukchigo(格致藁)" that is contained confucianism's contents and Lee Je-ma's view point of human being, and consult " Dongyi Suse Bowon chobongeun(東醫壽世保元草本卷)", "Dongyi Suse Bowon(東醫壽世保元)", reference about confucianism and some other thesis. 3. Results (1) Lee Je-ma's thought of Iinsim Tosim is closely connected each other. There is close correlation between Iinsim and Tosim such as both ends. And Iinsim Tosim is not virtue and vice relation but all good concept, though each have fragility, Iinsim have weakness of laziness and Tosim have that of desire. (2) Lee Je-ma insist on having lisim(理心)-kyungsim(敬心) for overcoming each fragility that weakness of laziness and desire. And he present learning(學) and speculation(思) for acquirement of lisim(理心) kyungsim(敬心). (3) Lee Je-ma's thought of Iinsim Tosim's containing meaning is not one side but both side for nature(性) & emotion(情). therefore Iinsim Tosim is closely connected Lee Je-ma's view of human being and theory of knowledge & conduction(Ji-Hang, 知行論). That is very different from existing confucianism & MyungSunlock(Book of Illuminating Goodnes)'s thought. (4) Iinsim is connected with knowledge(知), Tosim is connected with conduction(行) (5) Lee Je-ma's thought of Affairs - Mind - Body - Objects(事心身物) is closely connected with Iinsim-Tosim. 4. Conclusions There are no parts that directly criticized by LEE JE-MA, comparing with he's thought and the existing confucianism's theory of Iinsim Tosim, a specific person's theory. but LEE JE-MA approached the theory of Iinsim Tosim with thought that is not an extension of existing confucianism's thought, but original with himself, therefore LEE JE-MA's thought of Iinsim Tosim is closely connected with the most important conceptions (theory of nature & emotion, theory of knowledge & conduction) at the Sasang Constitutional Medicine. and Iinsim Tosim is an important clue for understanding the thought of LEE JE-MA.

• Journal of Korean Academy of Nursing
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• v.32 no.5
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• pp.624-632
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• 2002

The number of residents in elderly institution has been increasing due to the change of the family support system. This study was focused on understanding the process of adjustment of the institutionalized elderly using the Grounded Theory approach. Method: There were seven participants, 4 men and 3 women living in 3 different elderly facilities. The data was collected through in-depth interviews and participant observation from June 20, 1999 to January 10, 2000 and analyzed by the Strauss and Corbin's analysis method. Result: 125 concepts were found and grouped into 30 sub-categories and then grouped into 13 categories. These categories are , , , , , , , , , , , and , which were synthesized into the process of adjustment. being the core category. The adjustment process of the facility elderly consisted of : 1. expressive phase of 'reluctance' 2. control phase of 'reluctance' 3. latent phase of 'reluctance' Conclusion: This study offers better understandings on the adjustment process of the institutionalized elderly and provides more appropriate nursing care to the New Comers of these facilities.

• IE interfaces
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• v.18 no.2
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• pp.184-192
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• 2005

In recent research there has been intense interest in understanding how real option valuation (ROV) approaches might usefully complement conventional discounted cash flow (DCF) techniques. However, investment decision makers in a real world have been worried about adopting the ROV approaches mainly because of difficulty in technically understanding the theory of the ROV approaches as indicated by many researchers. With this difficulty in mind, we propose the opportunity cost model as another discrete-time model to value a deferral option. The main advantage of observing a real options value in terms of the opportunity cost concept is to provide a technique for practitioners to estimate a wide range of real options values without sticking to a financial option modelling. The fundamental ground for developing the opportunity cost model proposed in this paper lies in the work of dissecting the structure of the real options value into three categories: capital gain, expected opportunity loss, and expected opportunity gain. At the end of the paper, we will present a short illustrative example to demonstrate the applicability of the model.

• Anxiety and mood
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• v.11 no.2
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• pp.106-113
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• 2015

In psychodynamic therapy, trauma related symptoms are considered as an attempt to overcome the traumatic experiences. Therefore, psychodynamic psychotherapy regards the symptom not as a patient's defect but as an adaptive reaction. In contrast to other therapies, psychodynamic theory places heavy emphasis on the understanding and resolution of the patient's symptoms. In addition, transference is a distinctive feature of this theory, which plays a significant role of reflecting the realistic evaluation on the therapist's characteristics, and in guaranteeing the therapeutic alliance. The psychodynamic therapist inducts meaning from the patient's unconscious mind. The therapist's task is to help the patient to better understand defense mechanisms guide their management of experiences and reactions, and facilitate a better understanding of their personal experiences.