• (The)Study of the Eastern Classic
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• no.34
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• pp.257-286
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• 2009

Yi, Hang-no said that taiji(=li) was Myeong-deok(illustrious virtue), the core of mind and heart, emphasizing the sides of superintendent and mysterious ability of li. It seems that he aimed to stress the upper status of li than qi, out of earlier general theory on mind and heart recognizing both li and qi consisted in the mind and heart. Through it, he wanted to say that only human being had moral mind like taiji and upper moral status than animals which human being should keep. The reason that Yi, Hang-no emphasized the difference between li and qi was because of a critical mind that the upper value of li than qi should not be changed and it would be the most dangerous situation if the value collapsed. Like this, Yi, Hang-no's attitude emphasizing li in his theory of mind and heart eventually aimed to explain the theory of Insim(Desire to be) and Dosim(Moral Mind). Yi, Hang-no's disciples testified that their teacher, Yi, Hang-no had cost his whole life to study the theory of Insim and Dosim. This means that Yi, Hang-no had tried to discriminate between Insim and Dosim, and to block private desires in Insim. The fact that Yi, Hang-no stressed the importance of the theory of Insim and Dosim had to do with the special situation that Western Power approached Joseon dynasty. Because Yi, Hang-no opposed the Westerner's moral consciousness for individual desires, against heavenly orders. To overcome the Western challenge, Yi, Hang-no strived to notice that taiji was the core of human mind. The point that Yi, Hang-no wanted to say was that Dosim(Moral Mind) was just the heavenly orders which human being couldn't disobey. Yi, Hang-no thought that Joseon couldn't defence Western flow without this theory of Insim and Dosim. Just after French invasion(1866), Yi, Hang-no was selected as a high-leveled bureaucrat, so he insisted his opinions for rejecting heterodoxy by the letters to the throne several times. The letters also contained his theory of Insim and Dosim mainly. Insisting fight against Western Power and prohibition of trade with Western Power, Yi, Hang-no eventually emphasized the king's right mind(Dosim) as a main and sole means to achieve all the goals he said. In conclusion, Yi, Hang-no's theory on mind and heart was as it is reflected in his letters to the throne. Therefore we can see that Yi, Hang-no's theory on mind and heart had harmonized with his movement to "Rejecting Heterodoxy".

• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.1-14
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• 2005

1. Objectives This study is purposed to find Lee Je-Ma's thoughts and intention proposed in the ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$2. Methods It was researched through comparative and overall study on ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$ 3. Results and Conclusions (1) On the assumption of Affairs. Mind. Body' Objects 사심신물(事心身物 ) as the principle of existence and correlation, there are basic dualistic structure such as 'Il(一)' (individual level) and 'Man만(萬)' (universal level) for explanation of ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$ (2) Human who easily have individual inclination of mind(private . dissoluteness' idleness' desire) and wickedness (stinginess. extravagance' idleness' fraud) are the being making invidual ethics of behavior by earnestness' intelligence. capability . diligence성혜능동(誠慧能動) and universal ethics by Wisdom' Propriety. Justice. Humanity 지례의인(智禮義仁) through devotion' right . practice' concentration of mind' heart . body . power. (3) Human in the world having individual immanent psychological four element의려담지(意慮擔志) and universal exptessinal 외 four element청시언모(聽視言貌) are under a bias toward wickedness because of inclination of mind. So extending of individual ethics of behavior and completion of universal ethics are essential and indispensable (4) The final aim of human being in the universe is bringing universal ethics of behavior(Wisdom . Propriety' Justice. Humanity청시언모(智禮義仁) to perfection. (5) Devotion right practice concentration성정수일(誠正修一) of mind heart body power의심신력(意心身力) are developmental notions of earn emestness intelligence capability diligence성혜능동(誠慧能動), essential individual for living in the world, and preceding element for moral edification, social behavior and administration of the state.

• The Journal of Korean Philosophical History
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• no.37
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• pp.71-96
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• 2013

This research is a discussion in critical viewpoint about Han WonJin's philosophical thoughts. As everyone knows, Han WonJin emphasizes the difference of nature between human and animal, so as to try to be hardened human-being's dignity and value. But, his theoretical system can't back that purpose. First, he focused on the real world and maintains "GiseonLihoo[氣先理後]". It means that the ontological sense of Li can be unmake by Gi, then Li can't be the ultimate basis of everything under the sun and pure good moral principle. This concept is perfectly realized in the theory of Mind-Nature, the realistic nature of everything under the sun is a thing that Li had been unmade by Gi, also formed in mixing with disposition. The practical and concrete Mind only has a cognitive function which had already been decided it's superiority. How can we practice moral behavior, can secure human-being's value and dignity in being based on these Mind-Nature?

• Journal of Korean Academy of Nursing
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• v.27 no.1
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• pp.61-70
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• 1997

The purpose of this study was to identify the producing process for Korean nursing knowledge as applied by Foucault's discourse analytic method. By Foucault's discourse analytic method, the problem is not what is knowledge but what sort of knowledge is made up through specific level of practice. A Korean body of nursing knowledge has been discussed since 1980. At the end of 19th century, missionaries transplanted western nursing knowledge and method to Korea. Western nursing knowledge and methods have been developed continuously with both merits and demerits to Korean society. Recently our world has be come a global community via advances in transportation and correspondence. Although each person is different in skin color and shape. there is a clear line between Oriental people and Western people. Nursing science is only one in our world. but western humanistic nursing practice based on western worldview and human life has limits. It is natural that the Koreans as Oriental people have a systemic nursing science to reveal the specific experiential and concrete body of nursing knowledge rooted in the Korean worldview and human life. Nursing science is to understand human beings, to promote health. to prevent illness. to restore health. to alleviate suffering and to search for principles needed throughout all of human life. In Korea, now is the quickening period to shape a Korean body of nursing knowledge because of a shortage of nursing language in matters of intellectual recognition, and unfamiliar practical nursing field where there is no familiarity in the system of nursing research methodology. In reviewing articles from the Journal of the Nurses' Academic Society on Korean body of nursing knowledge, it was found that there are two common features. The first, human body and mind are inseperable that is one unit in this world and health is keeping a harmonious relationship between human body and mind. The second, Korean nursing practice is based on human nature and family ties. Accordingly discourse analysis has a good future prospect to produce a Korean body of nursing knowledge for analytic research on body and mind monism and family centered care based on human nature and family ties.

• Korean Journal of Culture and Social Issue
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• v.15 no.1
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• pp.227-239
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• 2009

The purpose of this study was to show that yoga psychology aims to actualize the positive potentials in the depth of human mind with the perspective of body-emotion-mind-spirit integration. This approach is described in the context of modern positive psychology. For this purpose, the Self-realization of yoga psychology is discussed, which is to develop one's higher self as a center of psyche apart from one's psychological growth or maturation. An individual can experience positive emotions such as pleasure, joy, happiness and ecstasy through the typical yoga technique of concentration. Happiness is one of the main issues of positive psychology, but yoga psychology called it "ānanda" and divided it further into seven types. The positive emotions of positive psychology seem to be equivalent to positive states of mind in yoga psychology. But yoga regards calmness, tranquility, nonattachment and transcendence as the most valuable virtues for the full actualization of human potentials. From the perspective of yoga psychology, the tranquil state of mind is the wonderful fruit of long and arduous yoga practices. It is the calm and neutral state of mind which is free from all the turmoils of everyday life. Tranquility is beyond the scope of modern positive psychology's issues, but it offers some precious insights to them.

• Journal of Oriental Neuropsychiatry
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• v.15 no.2
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• pp.1-10
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• 2004

1. It is man that plays a important role in doing harm to ecology. So human ought to understand ecology and develop their mind considering a ecology through practicing Noble eightfold Path(入正道) austerities. 2. With a view of traditional Korean medicine, it is accomplished the circulation between human and heaven and earth by Qi. And then these are inter-transformed essence, Qi and spirit and carry out unification themselves by coexisting with university. 3. I consider 'Well-being' is man-centered thinking countering to the view of ecology. Then the health of body and spirit is accomplished through the life harmonizing with nature incidentally. 4. It is need for realizing that man and nature have the mercy of Buddha in order to purify a ecosystem and our human society through practicing austerities and meditation. 5. Spirit is regarded as the important thing on Buddhism and traditional Korean medicine based on Orientalism. The purification of human mind is very important for maintaining of a ecosystem through practicing austerities and meditation.

• Korean Institute of Interior Design Journal
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• no.30
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• pp.28-34
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• 2002

We need to think that space is not static but dynamic because it becomes wide and narrow, newly appears and disappears by human's behavior. Generally such movement in a space is a thing of feeling and dynamic about movement. But it is extending the experience of the subject by scientific technique's development and anticipation about the feature. The practical movement is actively introduced into architecture and interior design scope and occurs a trial about this movement. By using four elements -a form, hue, movement, light- kineticism becomes visual arts united with art and science. It recovers the art's sociality and arises participation of spectators. In the environment and art field kineticism is not simple ostentation but a current trial for human's mind and sensitivility. Kineticism is four-dimensional space considered by human's experience and is related to an observer, or experiential subject of space. Now the space except human's mind feature re-illuminates kineticism, that is, the field of the formative arts in the early part of the 20th century and gets to be 'the consensus space'.

• Journal of Sasang Constitutional Medicine
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• v.15 no.2
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• pp.1-8
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• 2003

1. Objects of Research This research is purposed to find role and treatment mind of Sasang constitutional medicine in human genome age, through summarizing recognition of human and etiology. treatment on diseases proposed in Sasang constitutional medicine 2. Methods of Research It was researched as bibliologically with Dong-mu's chief medical writings such as ${\ulcorner}Dongyi$ Soose Bowon(東醫壽世保元)${\lrcorner}$, ${\ulcorner}$Dongyi Soose Bowon Sasang Chongyun(東醫壽世保元四象草本卷${\lrcorner}$. 3. Results and Conclusions 1. The outlook on human of Sasang Constitutional Medicine was completed in the base on Confusianism and it recognized that human is consisted with congenital element based on 'Human nature-shape' and acquired element based on Knowledge-Acting. Dong-mu emphasised acquired element than inborn element. 2. Sasang Constitutional Medicine is thought that we ran overcome inborn limitation of each constitution through moral culture of aposteriori Knowledge-Acting. and that self-correction is methods which is applied to treatment of disease recovering Essential Qi of each constitution with moral culture of personality 3. Sasang Constitutional Medicine is recognizing Essential Qi by main standard that foretell prognosis of disease and emphasize recovery of Essential Qi through self-correction than way of 'Assisting-Good Qi' and 'Removig-Bad Qi' in treatment of disease. 4. Self-correction can be divided into non-herbal self-correction and herbal self-correction. Non-herbal self-correction is to control greed by aposteriori Knowledge-Acting and herbal self-correction is to recover Essential Qi by herb. 5. It is thought that the present constitutional disease is consisted by accumulating life habit nature of a disease of ordinary times, and Sasang Constitutional Medicine that present constitutional disease is treated through administration of life habit nature of a disease of ordinary times in Sasang Constitutional Medicine. 6. Treatment mind to correct oneself into Golden Mean through controlling Knowledge-Acting in Sasang Constitutional Medicine may get into important treatment guide of gene medicine age.

• Journal of Korean Medical classics
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• v.23 no.5
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• pp.1-9
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• 2010

Chuneunja(天隱子) was publication that described the life nurturing(養生) of Taoism, consisted of 8 chapters. It was comparative primary writing and contained important contents in related to the life nurturing of Taoism. It belonged to the life nurturing of Taoism that influenced by Confucianism and Buddhism. It emphasized on the practical and rational thought that mastered morality by performing gradually. It showed the concrete asceticism method like to the basic regimen training of Taoism, for example mind control(調心), flesh control(調身), breath control(調息), conduction exercise(導引), raping teeth (叩齒法) and swallowing saliva(嚥津法). Oriental traditional regimen focused on realizing balanced human character by practicing human mind and body. It may show the direction to modern person that are troubled with harmful effect of modern civilization. If we throw away superstitious and unreal part in the traditional regimen and apply regimen in one's life, we may consider that regimen contribute to human health. Therefore, we require clear understanding for the classic data inherited from predecessors.

• Journal of the Daesoon Academy of Sciences
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• v.31
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• pp.237-269
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• 2018

This study aims to look into Daesoon Thought from the perspective of Neo-Confucianism. Numinous emptiness (虛靈), wise-awakening (知覺), and divine beings (神明) in the Scripture of the Black Tortoise (Hyeonmu-gyeong) are often mentioned as characteristics of the mind in Neo-Confucianism. Accordingly, this research take up the 'Che-Yong (substance, 體 and function, 用)' of mind by classifying numinous emptiness as Origin-Substance (本體), wise-awaking as function, and divine beings as subjects. Numinous emptiness enables an individual to have been born with Li (理) of Taegeuk (太極), which is a mandate from Heaven and the nature of humanity; whereas one embodies spirit and brightness mind based on Origin-Substance. This numinous emptiness of mind is precisely the mind-spirit. Wise-awakening is a function of mind, which actually awakens numinous emptiness (理) and objects (氣). The mind which realizes the Li of Taegeuk as numinous emptiness is conscientiousness and can be taken as a Dao-Mind. The mind which desires objects refers to the Human Mind or a selfish motive. Such propensity in terms of wise-awakening determines the state of mind. One should reach the state of a quiet mind by wisely awakening through the scripture. Divine beings correspond to metaphysical Origin-Substance and physical objects respectively. In addition, they comprehend all and preside over wise-awakening as subjects. The subject recognizes wise-awakening and responds to it. Mind is a path traveled upon by divine beings as they enter and exit. In this regard, the human mind refers to the organ used by immanent deities, which accumulates physical senses, innermost mental processes, and awakened activities. Furthermore, Transcendental deities also come in and out through mental correspondence, leading to changes in one's physical constitution or personality. This paper focuses on the mind perceived in Daesoon Thought as follows: first, besides the existing spiritual perspective, the research takes a view on surveying numinous emptiness, wise-awakening, and divine beings in Neo-Confucianism. Secondly, the Che-Yong of mind is closely looked into by means of innate numinous emptiness as Che and wise-awakening as Yong. Lastly, the essence, energy, and divinity as well as spiritual soul and physical soul are mentioned according to the concept of an immanent deity. The paper also clarifies the fact that divine beings preside over the mind as subjects.