• 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].

• Journal of Christian Education in Korea
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• v.66
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• pp.413-437
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• 2021

Humans are created as spiritual beings that can relate to God. However, when a human spirit refuses to transform through confronting God, it experiences a crisis. A spiritual crisis results from disconnecting with God, who is the ultimate foundation, but we humans try to overcome such absence through accomplishments and efforts. In this technological age, the ethics issues of AI (Artificial Intelligence), robots, and cloning are related to anthropology. The development of the mind, heart, and logic cannot suggest a basis for destruction and confusion as much as the development of the world. In fact, education focused on the human mind cannot be considered holistic. Mind, together with thought, will, and belief, plays a crucial role in making choices and leading a human life. So it is actively studied in other domains other than Christian education. However, although the human spirit takes care of some territory of humanity, unlike the mind, it can neither be partial nor fragmentary. Instead, it manages the transformation that influences the core of human life. Therefore, Christian education must clearly concentrate on the spirit rather than on other human elements, intentionally concerning spiritual transformation through encounters with God. In other words, Christian education is the passage connecting a human spirit to God's presence at work, which enables us to understand the human being as a whole. For this, we must put our efforts to increase the chances of encountering God through Christian education. While "Encounter" requires both parties' interaction, "Transformation" stresses God as the main agent and His proactive nature. I also want to emphasize "worship" as the opportunity to communicate and experience God in our daily lives. By examining the preparation and the process of the spiritual transformation of humans, this paper would offer a theological foundation for continued transformation of the human spirit in the faith community, rather than personal experience or conviction.

• Journal of the Korea Convergence Society
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• v.9 no.9
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• pp.421-430
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• 2018

This study is a qualitative study using phenomenological methods that focus on the meaning of what individuals experience to understand the meaning of the gender role of women after childbirth. The participants of this study are 17 women who gave a birth from 8 weeks of the postpartum period to a year after the birth. Seven categories were derived from the results of analyzing the meaning of the gender roles of participants, and the seven categories are confirmed to be body changes and pain, just making me feel down, the difference between expectation and reality, isolation from husband and social network, thinking about my mother as a woman, the pain of body and mind sublimates, and convergence/dissociation between femininity and motherhood. This study is meaningful in that the results of this study provided information that would have a broader understanding of women's gender role after giving birth.

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.24 no.2
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• pp.93-111
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• 2013

The purpose of the study is to prove the effectiveness of bibliotherapy program to overcome of the excessive absorption on games for children. A 12-week programs were developed and managed in 1-2 grade, 3-4 grade, 5-6 grade for the elementary school student. Also MGUS (Maladaptive Game Use Scale), Self-Esteem Inventory, Self-Control Inventory, and HTP(House, Tree, Person) Diagnosis Tool were measured prior to the bibliotherapy and post-tests were followed to the participants statistically by t-test. According to analysis results, the bibliotherapy program was effectiveness to overcome of the excessive absorption on games for children.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.12
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• pp.482-492
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• 2019

This study began with the assumption that the phonetics-centered interpretation of 100 Chinese characters would enhance thinking ability and comprehension. For this purpose, two experimental groups and a comparative group were recruited from the graduate students from June 3, 2017 to February 22, 2018. The experimental group participated in the phonetics-centered Chinese character lecture for 4 hours per week for 6 weeks for a total of 24 hours. QEEG were measured before and after the phonetics-centered Chinese character lecture. A total of 18 subjects ( nine subjects in the experimental group and nine comparative subjects) were included in the study, and the difference between before and after the QEEG of the experimental and comparative groups was analyzed, respectively. The conclusions drawn from this study are as follows. First, the Chinese character lecture changed brain waves. Second, the LORETA analysis before and after the lecture in the experimental group significantly decreased the delta wave in the brain region (Broadmann 40) associated with the meaning of language and phonology. This study result is meaningful because it shows the significant changes of EEG via the lecture.

• 한국체육학회지인문사회과학편
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• v.55 no.3
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• pp.15-25
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• 2016

This study attempted an eco-ethical approach to the sporting body, focusing on Toegye's Gyeong. A causes for the conflict between man and nature is a wrong view of nature derived from human desire. Toegye thought that the problem of desire could be overcome through Gyeong. Eco-ethical approaches of Toegye's gyeong thought are possible for the following reasons: First, because Toegye's gyeong is completed in nature. Second, because Toegye's gyeong emphasize human responsibility (consideration) for nature. Third, because gyeong is related to the ability to practice morality. Meanwhile, Toegye understood 'preserving the body well' as self-preservation and at the same time, as the meaning of a natural principle of following the laws of nature. From this perspective, the sporting body has meanings of physical fitness and mental health and at the same time, an aspect of ecological values of understanding man and nature as a single network and following the order of nature. Acquisition of Gyeong through the sporting body suggests the practice of 'gyeongsin (respect for the body)' and 'hwalgyeong (preservation of the ecological environment).' When human beings do physical exercise with nature, they proceed to the stage of building up the virtue of yosan yosu (finding happiness in mountains and water) through nature preserving the ecological environment (hwalgyeong) beyond staying at the stage of gyeongsin.

• 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.

• Journal of The Korean Association For Science Education
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• v.32 no.10
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• pp.1502-1523
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• 2012

Recently, there have been growing interest in teachers' professional development since teachers were regarded as a critical factor in the context of the reform efforts. Along with these efforts, educational researchers have continued to implement various programs to improve teachers' subject matter knowledge, beliefs, and their practices. Although considerable researches have been done regarding the efficiency of these programs, most of them have focused on individual teacher's change. However, a "teacher's mind is socially formed" (Edwards, 2001). This perspective indicates that teacher change is necessarily viewed in terms of social mediational process between individual and the social context. This study examines the interactions between teachers and researchers in order to explore the mediational processes and the aspects of collective understanding, which has emerged from the collaborative workshop. The data were collected from small group activities in a workshop and then analyzed using interactional sociolinguistic approach. Futhermore, activity system was employed to describe the social mediational process. The findings show that participating teachers constructed knowledge through conflict regarding collective understanding. This process of collective understanding was mediated by object, rules, and roles within each activity system. Findings from the study suggest that the sociocultural perspectives to teacher education are essential in understanding how teachers learn to teach and that teachers' professional discourse can play a significant role in teachers' professional development.

• Korean Journal of Psychosomatic Medicine
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• v.4 no.2
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• pp.269-276
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• 1996

A theroretical study was made on the psychodynamism of somatoform disorder. Somatoform disorder is caused by a defense mechanism of somatization. Somatization is the tendency to react to stimuli(drives, defenses, and conflict between them) physically rather than psychically(Moore, 1990). Ford(1983) said it is a way of life, and Dunbar(1954) said it is the shift of psychic energy toward expression in somatic symptoms. As used by Max Shur(1955), somatization links symptom formation to the regression that may occur in response to acute and chronic conflict. In the neurotic individual psychic conflict often provokes regressive phenomena that may include somatic manifestations characteristic of an earlier developmental phase. Schur calls this resomatization. Pain is the most common example of a somatization reaction to conflict. The pain has an unconscious significance derived from childhood experiences. It is used to win love, to punish misdeeds, as well as a means to amend. Among all pains, chest pain has a special meaning. Generally speaking, 'I have pain in my chest' is about the same as 'I have pain in my mind'. The chest represent the mind, and the mind reminds us about the heart. So we have a high tendency to recognize mental pain as cardiac pain. Kellner(1990) said rage and hostility, especially repressed hostility, are important factors in somatization. In 'Psychoanalytic Observation on Cardiac Pain', psychoanalyst Bacon(1953) presented clinical cases of patients who complained of cardiac pain in a psychoanalytic session that spread from the left side of their chests down their left arms. The pain was from rage and fear which came after their desire to be loved was frustrated by the analyet. She said desires related to cardiac pain were dependency needs and aggressions. Empatic relationship and therapeutic alliances are indispensable to psychotherapy in somatoform disorder. The beginning of therapy is to discover a precipitating event from the time their symptoms have started and to help the patient understand a relation between the symptom and precipitating event. Its remedial process is to find and interpret a intrapsychic conflict shown through the symptoms of the patient. Three cases of somatoform disorder patients treated based on this therapeutic method were introduced. The firt patient, Mr. H, had been suffering from hysterical aphasia with repressed rage as ie psychodynamic cause. An interpretation related to the precipitating event was given by written communication, and he recovered from his aphasia after 3 days of the session. The second patient was a dentist in a cardiac neurosis with agitation and hypochondriasis, whose psychodynamism was caused by a fear that he might lose his father's love. His symptom was also interpreted in relation to the precipitating event. It showed the patient a child-within afraid of losing his father's love. His condition improved after getting a didactic interpretation which told him, to be master of himself, The third patient was a lady transferred from the deparment of internal medicine. She had a frequent and violent fit of chest pains, whose psychodynamic cause was separation anxiety and a rage due to the frustration of dependency needs. Her symptom vanished dramatically when she wore a holler EKG monitor and did not occur during monitoring. By this experience she found her symptom was a psychogenic one, and a therapeutic alliance was formed. later in reguar psychotherapy sessions, she was told the relaton between symptoms and precipitating events. Through this she understood that her separation anxiety was connected to the symptom and she became less terrifide when it occurred. Now she can travel abroad and take well part in social activities.

• Sim-seong Yeon-gu
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• v.37 no.2
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• pp.149-183
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• 2022

The oracle of the I Ching, divination can be understood as 'synchronicity phenomenon' in analytic psychology. In order to experience divination actually, it requires a religious attitude that asks questions with a serious mind when a person is in trouble that consciousness reaches its limit. It is not just a passive attitude, but a modest, active attitude to ask what I can do now. The experience of the oracle of the I Ching connected to supra-consciousness is similar to 'active imagination'-talking with the archetype of collective unconsciousness-and is 'the process of finding the rhythm of Self-archetype, the absolute wisdom of unconsciousness.' One month before my father's death, I took care of him who couldn't communicate verbally and I divination with a question 'What can I do for my father and me now?' The I Ching's answer was hexagram 19 Lin 臨, nine at the beginning. It's message was '咸臨貞吉 joint approach. perseverance brings good fortune.' 志行正也 we must adhere perseveringly to what is right.' Through this phrase, I learned the attitude of waiting for life after death as if 'joyful obedient' to the providence of nature that spring comes after winter. And I found that keeping the touching emotion of meeting infinity (in analytical psychological terms, 'Self') with perseveration is to do the true meaning of life beyond popular money-mindedness. And six months before my father's death, I had a dream about the afterlife. In the process of interpreting that dream, I learned not only from the shock of the direct message that 'it is a truth that there is something after death,' but also the regeneration of the mind through introversion from the similarity between the closed ward and '黃泉'-chinese underworld through amplification. And I learned the importance of an open attitude to accept new things through the 'window to eternity' symbolized by the white iron gate. In my father's catholic funeral ritual, I had hope that the catholic doctrine 'Communio Sanctorum'-A spiral cycle in which the living and the dead help each other may be real as well as a symbol of the individuation process in which consciousness and unconsciousness interact in our minds. Through the consolation received through the funeral visit of many people I met in my life, I found the answer that the path to contact with infinity begins with loving the beings in front of me. I tried to understand this continuous experience by the perspective of analytical psychology.