• Title, Summary, Keyword: theory of mind

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The impact of Rene Descartes′s Mind-Body Theory on Medicin (데카르트의 심신론이 의학에 미친 영향)

  • 반덕진
    • Health Policy and Management
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    • v.10 no.1
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    • pp.31-56
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    • 2000
  • A purpose of this study is to study on Rene Descartes's mind-body theory in medical aspect. Though Rene Descartes was not so much a doctor as a philosopher, he had health and medical science at heart. When he came into the world in 1596, he was in poor health. Therefore, he suffered from his bad health. Descartes's ideas absolutely colored Western thought for three hundred years, especially, his mind-body theory, mechanistic life-view, and reductionism had important effect on medical study and science of public health. As a rule, we know that his mind-body theory was applicable to mind-body dualism, and his mind-body dualism was connected with biomedical model of medicine. But by this study, his mind-body theory was not only mind-body dualism but also mind-body monoism. And he asserted mind-body interaction too. In other words, he advocated mind-body dualism in scientific aspect, but he knew mind-body monoism from his experence. He confessed this fact to Princess Elizabeth of Bohemia, he wrote mind-body interaction in $\boxDr$Discours de la methode$\boxUl$, $\boxDr$Meditationes de prima philosophia$\boxUl$, and $\boxDr$Traite des passions de 1'ame$\boxUl$ etc. However, only mind-body dualism of his mind-body theories was written in our medical text book, morever mental realm was excluded from the persuit of learning Descartes advocated a mechanistic world-view and mechanistic life-view, he regarded human body as a machine part. And a paticent corresponds to a troubled machine, a doctor deserves a repairman. But this point of view made holistic understanding of man impossible. Descartes divide the whole into basic building blocks, we named the approach Reductionism. Reductionism led to ontological concept in medical science, bacteriology established 'specific cause-specific disease-specific therapy'. We examined medical influence of Descartes's thought, we need to draw out a philosophic basis of medical science and science of public health by a close study of his records.

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Relationship between Preschoolers' Theory-of-Mind and Parenting Style (학령전 아동의 마음의 이론과 양육 방식과의 관련성)

  • 배기조;최보가
    • Journal of the Korean Home Economics Association
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    • v.38 no.6
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    • pp.71-79
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    • 2000
  • The purpose of this study was to investigate the relationship between preschoolers'theory of mind and parenting style. The mothers of 66 3- and 4-year-olds were given questionnaires eliciting information about parenting style, SES, number of younger and older siblings, the time child spends with mother. Three variables were positively correlated with theory of mind: age, number of older siblings, and affective parenting style. The time spent with mother was negatively correlated with theory of mind. Factors most strongly affecting theory of mind were child's age and mother's affective parenting style. The resets are consistent with recent research showing that parenting style may be important for theory of mind understanding.

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Toegye and Yulgok's Theory of Human Mind·Moral Mind - The Korean Development of Chutzu's Theory of Mind (퇴계와 율곡의 인심도심설 - 주자 심론의 한국적 전개 -)

  • Cheon, Hyunhee
    • The Journal of Korean Philosophical History
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    • no.41
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    • pp.93-127
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    • 2014
  • Toegye and Yulgok both tried to obtain the extent of goodness from the emotion they feel in reality. Toegye thought the extent of goodness is being obtained by Li[理], Yulgok thought it by Chi[氣]. But Four Bases[四端] as goodness from Li[理] would possibly threat the human identity, and the emotion of appropriateness as goodness from Chi[氣] doesn't even prove itself that it is appropriate. They explain the problems and answers through Theory of Human Mind?Moral Mind. Toegye explains that Moral Mind is meaningful as it make people identify themselves as moral existence, Yulgok explains Moral Mind is meaningful that it satisfies standard of appropriateness. While Toegye and Yulgok define Moral Mind and Human Mind as emotion of Yi-fa[已發], Chutzu defines Moral Mind and Human Mind as consciousness. and he defines consciousness as 'preparing Li(理) and practicing the emotion'. So according to Chutzu, Moral Mind and Human Mind derives the reaction from the Li(理) in order to respond to the external stimulation. Supervision of mind is completed by consciousness of Moral Mind. It means that mind not limited to Yi-fa[已發]. Then we should think that Toegye and Yulgok's Theory of Human Mind?Moral Mind is something newly resulted from their own philosophic problem. Toegye and Yulgok's Theory of Human Mind?Moral Mind is commonly explaining human mind in experiential aspect, and it will be esteemed as definite and realistic theory of Mind because it emphasizes willingness which motivates an essential activity.

Children's Development in Applying Theory of Mind and Mind-Related Knowledge (초등학교 아동의 마음에 대한 이해의 사용과 마음관련 지식의 발달)

  • 송영주;유연옥
    • Journal of the Korean Home Economics Association
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    • v.41 no.7
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    • pp.107-120
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    • 2003
  • This study was purposed to explore children's development in the theory of mind. Children of age 7, 9 and 11 explained others' good and bad behaviors, and answered to questions about ‘mind’ and ‘heart’ Children's behavior explanations with internal factors, including traits and mental states, were scored and analyzed. The responses of mind-related knowledges were categorized and compared by age. Results showed that children's internal explanations were not different with age, and most of the children explained internally for others' bad behaviors more than for good ones. Secondly, children conceptualized cold-minded ‘mind’ and hot-minded ‘heart’ differentially, but showed developmental differences in mind-related knowledges. It was hard for the younger children to explain ‘mind’ and ‘heart’ Children came to construct their knowledge with age; ‘mind’ including cognitive monitoring, and ‘heart’ working outside the personal emotions.

Children's theory of Mind in Making Stories (이야기 만들기에서 나타나는 아동의 마음에 대한 이해)

  • 송영주
    • Journal of the Korean Home Economics Association
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    • v.41 no.1
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    • pp.27-38
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    • 2003
  • The purpose of this study was to investigate how the children show their theory of mind in making stories. Eleven children of age 6, twelve children of age 9, and eleven undergraduates made their stories using the picture book “Frog, where are you?”. All of the stories were audiotaped, parsed with clauses, and were coded into mental & para-mental categories. Results showed that the children used less mind-related terms, like belief, intent, desire, and emotion, than the adults did. And the children talked primarily about the characters' intent of the mind, whereas the adults expressed other mental processes. But there were no differences between age 6 and age 9, in expressing the theory of mind.

Effects of Individual and Familial Characteristics on Preschoolers′ Theory-of-Mind (취학전 아동의 개인 및 가족적 특성이 마음의 이론 발달에 미치는 영향)

  • 배기조;최보가
    • Journal of the Korean Home Economics Association
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    • v.40 no.8
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    • pp.49-60
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    • 2002
  • The purpose of this study was to analyze effects of child's age, language ability, social competence, parenting style, and socioeconomic status on preschoolers' theory of mind. The subjects were selected randomly from kindergartens and composed of three hundred 3-, 4-, and 5-year-olds and their parents and teachers. The data was analyzed by analysis of covariance and t-test. The major findings of this study were summarized as follows: it was found that language ability, parenting style, SES, and social competence had a positive effect upon preschoolers' theory of mind. This relation remained significant with children's age controlled. Children's theory of mind was more strongly related when their parents were highly affectionate with their children, children's language ability was greater, parents held higher socioeconomic status than those who had less prominent one, or children with higher social competence.

Effects of Theory of Mind and Affective Perspective Taking on Young Children's Display Rule Behavior and Understanding (마음 이론과 감정조망수용능력이 유아의 표출 규칙 행동 및 이해에 미치는 영향)

  • Bae, Yun Jin;Choi, Bo Ga
    • Korean Journal of Child Studies
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    • v.29 no.4
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    • pp.65-77
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    • 2008
  • This study investigated differences of display rule by age and gender and the effects of theory of mind and affective perspective taking on display rule. Subjects were 64 4- to 5-year old children. Instruments were false belief, appearance-reality distinction, affective perspective taking, gift-giving, and display rule understanding task. Findings were (1) Display rule understanding differed by age; older children understood the display rules better than younger children. (2) Theory of mind influenced positive display rule behavior. (3) Theory of mind and affective perspective taking had a significant effect on display rule understanding.

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The Problem of the Interpretation of the Fû Hexagram[復卦] based on Zhu Xi[朱熹]'s Theory of Psychology (주희(朱熹) 심성론(心性論)을 중심으로 본 복괘(復卦) 해석의 문제)

  • Kim, Kwang-Soo;Kim, Won-Myoung
    • The Journal of Korean Philosophical History
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    • no.52
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    • pp.281-310
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    • 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].

Physicallism, Supervenience, and Eliminativism, on Theory of Mind-Body Relation (마음의 상실과 회복의 전망 : 물리주의(수반이론, 제거주의)에 대한 유가적(儒家的) 비판)

  • Lim, Heon-gyu
    • (The)Study of the Eastern Classic
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    • no.32
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    • pp.215-244
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    • 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.

The Issue of Mind in Youlgok's Philosophy (율곡철학(栗谷哲學)에 있어서 '마음'의 문제)

  • Lee, Sang-ik
    • The Journal of Korean Philosophical History
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    • no.25
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    • pp.167-196
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    • 2009
  • Youlgok's thoughts on mind are represented both in his one-road theory of mind, nature, emotion and will and in his one-way theory of Li riding on a dynamic Ki. The one-road theory has two meanings. First, it means that mind, nature, emotion and will are not separate things, but those three things other than mind belong to mind, which only different phases of mind. Second, it means that human desire and moral will, inborn nature and dispositional nature, four clues and seven emotions are not sets of mind opposing each other forever, but sets of mind which can be sublated in the end. The one-way theory of Li riding on a dynamic Ki explains the relation of mind and nature in terms of Li and Ki. In Youlgok's theory, Ki(mind) is the subject of operating dynamics and Li(nature) is the content of operated results. Nature appeared through operating mind is emotion. Li riding on a dynamic Ki means both that Li superintends Ki(operates Ki's standard), and that it realizes itself through Ki. In a word, mind is the subject realizing nature, and mind operates under the control of nature. In this way, Youlgok pays attention on both Li's norm and Ki's dynamic.