• 공학교육연구
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• 제16권1호
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• pp.27-34
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• 2013

본 연구의 목적은 전공과 성별에 따른 대학생들의 직업가치관을 분석하기 위한 것이다. 연구 결과 얻어진 결론은 다음과 같다. 첫째, 공학계열과 사회과학계열 대학생들은 직업가치 중 성취와 몸과 마음의 여유를 매우 중시했다. 둘째, 대학생들은 성취, 직업안정, 심신의 여유, 금전적 보상, 인정 영역에 높은 가치를 부여했고, 내재적 가치 지향이 외재적 가치 지향보다 높게 나타났다. 셋째, 두 집단은 봉사, 지식 추구, 애국, 금전적 보상, 인정, 실내활동 영역에서 유의미한 차이를 보였다. 넷째, 성별에 따른 직업가치관 분석 결과 남학생은 심신의 여유, 성취, 직업 안정, 지식추구, 금전적 보상 순으로 높은 가치를 부여했다. 여학생은 금전적 보상, 심신의 여유, 성취, 직업 안정이 높게 나타났다. 다섯째, 봉사, 애국 등의 영역이 낮은 가치 수준에 머무르고 있는 것은 진로교육을 통해 지속적으로 개선해야 할 여지가 있다고 보아진다. 결론적으로 본 연구의 결과는 대학생들의 진로 탐색에 대한 지도와 조언을 위한 교육과정을 구성하고 운영하는 데 있어서 시사점을 줄 수 있을 것으로 기대된다.

• 인지과학
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• 제29권2호
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• pp.105-120
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• 2018

현대 신경과학은 인간의 마음이 신체기관인 뇌 활동의 산물이며, 뇌의 활동이 멈추면 마음의 작용도 함께 정지한다는 심신 일원론을 지지한다. 그러나 상당수의 일반인은 여전히 일원론적 입장으로 설명하기 어려운 마음영속성과 사후세계에 대한 믿음을 갖고 있다. 본 연구에서는 죽은 사람의 마음이 단순히 작동정지하거나 약화된 마음이 아니라, 살아있는 사람의 마음과 구별되는, 시공간의 물리적 제약을 초월하는 마음으로 간주되는지 살펴보았다. 참가자들은 주인공이 교통사고 후 사망하거나, 생존하거나, 또는 뇌사상태가 되는 가상의 시나리오를 읽은 뒤, 각 상태의 주인공이 보유한 '일반적 정신능력'과 '초월적 정보수집 능력' 수준을 평정하였다. 연구 결과, 주인공이 사망한 조건에서는 주인공의 일반적 정신능력이 높다고 평가할수록 초월적 정보수집 능력도 높다고 응답하는 상관관계가 관찰되었으나, 생존 조건에서는 이러한 경향성이 관찰되지 않았다. 이는 죽은 사람과 산 사람에게 기대되는 정신능력의 속성이 서로 달라서, 죽은 사람이 소유한 높은 일반 정신능력은 초월적인 능력을 함축함을 시사한다. 추가적으로, 참가자의 종교적 믿음 또한 사망한 사람의 초월적 정보수집 능력에 대한 태도에 영향을 주는 변인임을 확인하였다.

• 한국콘텐츠학회논문지
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• 제8권11호
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• pp.242-250
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• 2008

아토피 피부염은 그 증상이 심각하고 그와 더불어 환자의 심리적 상태도 통제할 수 없을 정도로 황폐화되는 난치성 질환이다. 최근 연구보고들에 따르면 이 질환에 스트레스와 같은 심리적 요인이 중요하게 작용하며, 심리적 문제를 치료하는데 사용되는 기법들이 이 질환에도 유효하게 작용한다고 한다. 따라서 여기에서는 심리적 스트레스를 완화시켜 다양한 정신신체질환을 예방하고 치료하기 위한 목적으로 널리 사용되는 심신의학 프로그램을 아토피 질환의 추가적 치료 수단으로 제안하였다. 또한 심신의학 프로그램 의 치료 효과 모형과 치료자가 갖추어야 할 요건에 대해서도 논의하였다.

• 동의생리병리학회지
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• 제16권4호
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• 인문언어
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• 제8집
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• pp.409-427
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• 2006

This paper deals with the various conceptual metaphors of 'mind' in Korean and English within the Cognitive Semantics. The purpose of this paper is to investigate the metaphorical expressions of the concept 'mind' represented andunderstood in various ways in Korean and English, to find out the linguistically-universal conceptual metaphors underlying the uses of the metaphoric expressions. In addition, this paper discusses the differences in linguistic realization of the concept 'mind' between Korean and English from the socio-cultural background. In the traditional view, metaphor was thought only as the linguistic matters and a deviance from literal or normal use. However, within the Cognitive Linguistic view such as Lakoff and Johnson(1980), metaphor has been considered as a means of understanding and conceptualizing world. According to them, metaphor is found in everyday life because it is not only as a matter of language but also as a nature of human conceptual system controlling cognition, thought and behavior. Conceptual metaphor is suggested as a device to understood abstract and less familiar things through concrete and more familiar things. Conceptual metaphors may be realized linguistically as well as non-linguistically, in the form of movies, arts or behavior. To define the concept 'mind' shared among the Koreans, conceptual metaphors used to represent 'maum(mind)'in Korean are examined. Then they are compared with the ones used to represent 'mind' in English. This is based on the idea that conceptual metaphors represented in linguistic expressions naturally reflect the speakers' concept and conceptualization is a universal irrespective of language. This paper exemplifies the Korean sentences as well as English sentences to utilize some conceptual metaphor such as Johnson(1987)'s THE MIND IS THE BODY and shows many other conceptual metaphors used in Korean and English to represent the same concept 'mind'. What are some metaphors shared by two languages and what is specific to one of them will be shown, too. This paper also suggests that the different conceptualization or lexicalization is partly due to the effect of the oriental cultural background that is more interested in the mental world than the physical world.

• 사상체질의학회지
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• 제12권2호
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• pp.34-42
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• 2000

Background and Purpose ; Sasang Constitutional medicine is dividing individual's constitutions into four categories. Determination of an individual's constitution however, can be different according to what diagnostic standards apply. In this study, We investigated how different the applying results of the three diagnostic standards-the yong-mo(容貌), the body type(體形), and the mind(心性)-are and what the inter-diagnostic standard agreement is. Methods ; 36 patients in cerebral-infarction, admitted into the Dong-Eui Korean hospital from 1. May. 2000 to 12. October. 2000, were diagnosed by three diagnostic standards - the yong-mo(容貌), the body type(體形), and the mind(心性). Each patient was treated by Sasang constitutional medicine. The agreement of the final constitutional diagnosis and the result of each diagnostic standard was analyzed. Results 1. The number of Taeeumin was 13(40.6%), Soyangin was 10(31.3%), Soeumin was 9(28.1%). 2. In terms of analysis on the agreement of the final constitutional diagnosis and the result of each diagnostic standard, the yong-mo(容貌) showed the highest agreement of 93.8%, followed by 68.8% of the mind(心性), and the body type(體形) showed the lowest agreement of 53.1%. 3. The yong-mo(容貌) standard showed high diagnostic rate of the three constitutions(Soyangin, Taeeumin, Soeumin) generally and diagnostic rate of Soeumin was especially high. The body type(體形) standard showed low diagnostic rate of Taeeumin, and high diagnostic rate of Soeumin. The mind(心性) standard showed low diagnostic rate of Soeumin. 4. In terms of analysis on the agreement of inter-diagnostic standard result, the yong-mo(容貌) and the mind(心性) show the highest agreement, the mind(心性) and the body type(體形) showed the lowest agreement. 5. If the results come out that the three diagnostic standards have no concentration on one constitution, it was effective to choose the result of the yong-mo(容貌) standard. If it is the case the result of inter-diagnostic standard agreed more than two, it was better to follow the two agreed result than to follow the result of one specific characteristic standard.

• 동의신경정신과학회지
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• 제10권2호
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• pp.127-133
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• 1999

In the study of the Relaxation therapy of Qi-gong, the results were as follows: 1. Although there are various ways to practice qigong, the following three elements should always be included. There are regulation of mind, body and respiration, among which regulation of mind is the most important one. Regulating the mind into a state of tranquility. is the most fundamental skill in qigong therapy. So smoothing the circulation of meridians, strengthened Essential-material(精), Qi(氣), Sprit(神). 2. The Qigong therapy makes the body and mind relaxed, and it is helpful of preventation of disease and mental health. And it treats neurosis, somatoform disease, and it uses resoluton of stress. As a result, The Qigong-therapy is preservation of health, raises the resistance of disease. 3. The Qigong therapy is more effective by application of music, aroma, taping-therapy.

• 동양고전연구
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• 제73호
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• pp.281-302
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• 2018

순자철학에서 마음의 역할은 매우 중요하다. 순자에게 도란 정치의 영원하고 항구적인 법칙인데, 그 도는 마음이 주재한다. 그런데 마음은 사유 활동과 사물에 대한 인식 기관이다. 그럼에도 불구하고 마음은 조절되지 않으면 안 되는 욕구를 지닌 몸이다. 또 한편으로 마음은 인식 측면에서 저장과 비움, 움직임과 고요함, 하나에 또 하나의 두 갈래의 중층적 양상을 지닌다. 그런 마음의 꾀인 심술(心術)에는 여러 가지 가림의 폐단이 있다. 이런 점에서 마음을 닦고 기르기가 요구된다. 순자는 치기양심(治氣養心), 몸 차원의 기를 다스리고 사유 기능의 마음을 기르는 수양을 제안하는데, 맹자가 도덕심 함양을 위한 욕심 줄이기나 호연지기 기르기를 중시했다면, 순자는 신체기관을 거느리고 공적인 인식을 위해 마음 기르기를 요청하였다. 순자의 생각에 마음에는 인식 측면에서 마치 그릇의 물이 만드는 수경(水鏡)과 같은 면모가 있다. 그래서 물에 내재하는 찌꺼기를 가라앉히지 않으면 사물의 이미지를 제대로 반영할 수 없다. 이런 맥락에서 마음의 폐단을 제거하야야 하며, 그런 차원에서 수양 또한 필요하다. 궁극적으로 국가의 안정을 위한 이치를 밝히고 떳떳한 도리를 회복하기 위해 마음은 중층적(重層的)이어서는 안 되며, 이에 수양의 문제가 대두된다. 이 논문은, 이런 문제의식에서, 순자철학에 나타난 마음의 의의, 그 중층적 양태, 그리고 수양의 필요성에 대하여 접근한다.

• International Journal of Advanced Culture Technology
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• 제5권3호
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• pp.35-39
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• 2017

The human body is structured as sentence of healing. This study examines how the mechanism of healing works in the human body by the narrative relation of functor and argument. So, we predict the way of extreme healing by literary or human narrative. For this purpose, we analyze the principle that the emotional and semantic arguments are called by the functor set by the sentences containing the fingerprints of mind in Gosijo and the mechanism of healing works extensively. We analyze the process of the transition from the narrative of the literary to the narrative of the human body. Thus, the barcode of the healing, which is made up of the relationship between the functor of the literature and the argument, is transferred to the human body and it is judged that the fingerprint of the human mind is operated through the stage of encoding and re-encoding due to the action potential. In addition, it was predicted that the neurotransmitters such as dopamine and the secretion of hormones would be promoted and the healing level would be increased. In results, we conclude that the function of argument and functor which contains the fingerprint of the mind in the third sound step on the last sentence of Gosijo is transferred to the human body and is especially heavily focused and operate with healing.

• Korean Journal of Acupuncture
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• 제27권4호
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• pp.25-34
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• 2010

Objective : This paper introduces a unique meridian theory developed by Japanese philosopher Yuasa Yasuo. Method : His meridian theory is well organized in his philosophy, so we systematically review his major works and philosophy from which we systematize his meridian theory. And we critically examine it with current studies. Results and Conclusions : He tried to overcome Cartesian mind-body dualism by Eastern thought and newly developing neurophysiology. He articulated "body scheme" from human information systems, primarily nervous system and meridian system, which regulate physiological functions. It consists of 1st external sensory motor circuit, 2nd circuit of coenesthesis, 3rd emotion-instinct circuit and 4th circuit of unconscious quasi-body. Meridian system is the 4th circuit, through which he thought various affect(emotion) flows. Based on the relationship of emotion-autonomic nervous system- meridian-skin, he tried to confirm the existence of meridian system. His theory illuminates mind-body problem and emotion-meridian relationship in traditional East Asian medicine.