• 대한한의학원전학회지
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• 제24권4호
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• pp.117-142
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• 2011

This paper is about the emotional factors in Chiljeongsang(七情傷). To specify the collective term into specific categories, an examination of the meaning of emotion of the East and West was primarily undertaken. The importance of emotion lies in the fact that it provides a link between the individual and the outside world. Emotion was perceived as reflections of the human nature and mental activity by philosophers and psychiatrists throughout history. In the views of psychologists, the focus was on not emotion itself, but rather the emotional experience in human, and its psychological and physiological mechanism. In Traditional Medicine, problematic emotion is called Chiljeong(七情). The term Chiljeongsang(七情傷), which is a compound word of 'Chiljeong(七情)' and 'Sang(傷)' meaning 'damage', is used in referring to illness related to unhealthy emotions. It is used to describe illness caused by Chiljeong(七情) and mental disorders that result in emotional symptoms. It also refers to illness where Chiljeong(七情) plays a role in creating a more direct cause of illness in the larger pathogenic process. In the contents of Chiljeongsang(七情傷) in Traditional Medicine, emotion as causation of Gi(氣) disorder could be found the most, while explanation on the psychological process related to the creation of Chiljeong(七情) was insufficient. This tendency is related to the philosophical basis of Traditional Medicine. Out of the two patterns suggested, the mind-based Chiljeongsang(七情傷) pattern includes the psychological aspects of damage, in which key focus is on the cause that arouses problematic emotion, its process and the meaning this emotion entails. To explain this, concepts from psychiatry, especially Jung's theory on neurosis was adopted. In treating a Chiljeongsang(七情傷) patient, mere knowledge of the physiological changes of the body in terms of Gi(氣) is insufficient. This is because mental factors play a large role in Chiljeongsang(七情傷), and the more a condition is 'mental', the more complex it becomes and the more it influences life as whole. Therefore, the doctor must approach the patient with not only medical knowledge, but also overall knowledge on all aspects of human life.

• 사상체질의학회지
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• 제15권2호
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• pp.9-23
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• 2003

1. Objects of a study Dong-mu emphasized knowing who he or she is to treat disease, so this parer was written to summarize Dong-mu's thought on human 2. Methods of a study ${\ulcorner}Dongyi$ Suse Bowon Sasang $Choboguon{\lrcorner}$ is Dong-Mu's early writing, is composed of three chapters, which are ${\ulcorner}$Won-in$(原人)${\lrcorner}$ . ${\ulcorner}$Byung-byun(病變)${\lrcorner}$ . ${\ulcorner}$Yak-bang(藥方)${\lrcorner}$ . This is chiefly written on human, so this paper was written by summarizing Dong-mu's general and constitutional thought on human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ 3. Results and Conclusion 1. Dong-mu's viewpoint of human in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is viewpoint of human in the base of 'Human Nature(人性)-Human Form(人形)' and viewpoint of human in the base of 'Affairs-Mind-Body-Objects(事心身物)'. 2. The general viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that 'Nature-Emotion(性情)' is a action of mind and 'Knowing-Acting(知行)' is a action of body in human. He emphasized that we should try to become saint through controling 'Nature-Emotion(性情)' and 'Knowing-Acting(知行)' 3. It was thought that The span of lift is different according to the volume of Oi(氣) existed in the smallest organ. To manage the Qi(氣) existed in the smallest organ, it is very important to recover 'Good Qi of each constitution(體質正氣)' through cultivating Heart and body. 4. The constitutional viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ is that Human is classified into four constitutions according to 'Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' 5. The viewpoint of human suggested in ${\ulcorner}A$ Aphorism in Teaching Children(敎子平生箴)${\lrcorner}$ emphasized 'Heart('心')'. but The viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse Bowon Sasang $Chobonguon{\lrcorner}$ emphasized' Natural Principle of Organ(臟腑性理)' of 'Human Nature(人性)' mind and 'Knowing-Acting(知行)' of 'Human Form(人形)' and developed the viewpoint of human suggested in ${\ulcorner}Dongyi$ Suse $Bowon{\lrcorner}$.

• 사상체질의학회지
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• 제16권2호
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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.

• 문화기술의 융합
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• 제9권4호
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• pp.687-692
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• 2023

본 연구는 자연어 처리 딥러닝 모델의 감정분석 정확성을 확인해보고 이를 감성 콘텐츠 개발에 활용하도록 제안한다. GPT-3모델의 개요를 살펴본 후 Aihub에서 제공하는 희곡 대사 데이터 약 6000개를 입력하고 '기쁨', '슬픔', '공포', '분노', '혐오', '놀람', '흥미', '지루함', '통증' 총 9가지 감정 범주로 분류하였다. 이후 자연어 처리 모델 평가 방법인 정확도, 정밀도, 재현율, F1-score 의 평가지표를 활용하여 성능평가를 진행하였다. 감정분석 결과 91% 이상의 정확도를 보였으며 정밀도의 경우 '공포','통증'이 낮은 수치를 보였다. 재현도의 경우 '슬픔', '분노', '혐오'와 같은 부정적인 감정에서 낮은 수치가 나타났고 특히 '혐오'의 경우 데이터 양의 부족으로 인해 오차가 나타난 것으로 확인된다. 기존 연구의 경우 감정분석을 긍정, 부정, 중립으로 나누는 극성분석에만 주로 사용되어 그 특성상 피드백 단계에서만 사용되는 한계가 있었다. 본 연구는 감정분석을 9가지 범주로 확장하여 기획 단계에서부터 이를 고려한 개발을 통해 게임, 전시, 공연, 관광, 디자인, 에듀테크, 미디어 등에서 감성 콘텐츠 개발에 활용될 수 있음을 제안한다. 후속 연구를 통하여 더욱 다양한 일상 대화들을 추가로 수집하여 감정분석을 진행한다면 더욱 정확한 결과를 얻을 수 있을 것으로 기대된다.

• 한국실내디자인학회논문집
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• 제28호
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• pp.51-59
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• 2001

This Study tried to approach with a new Point of view about Green Design that had been studied on just Aesthetics and Function and it focused on creating a pleasant environment In the Interiors combing with Horticultural therapy as advanced study in Green Design. This study is barred on understanding that nature, human and space should continue to coexist through realizing relationship between nature and human and overcoming denaturalization and dehumanization and have an opportunity to know what a pleasant space for human is. Although pleasant space can be made by many different methods, this study start from the thought that a space with plants is the best to satisfy human's basic emotion. The method of study is through research and analysis with many kinds of references and examples, and then the results were used to make design guide which introduces Green Amenity Space in residential space. The pleasant space that human pursuits should be the human-centered space as well as the space giving them mental and physical satisfaction beyond space with just function and beauty. Therefore Green Amenity Space is the best space with which human is familiar.

• 한국실내디자인학회논문집
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• 제22호
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• pp.53-60
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• 2000

The subject of 'Emotional Design' is appeared recently as one of the important issues in design field. 'Emotion', which has been underestimated since Kant and should be reevaluated from now on, is one of the basic two elements with reason which constitutes human nature. The purpose of this study is to research emotional design method appeared in the works of Steven Holl who is considered one of the influencing architects because of his unique methodology in developing the emotional design. The results of this study are as follows; 1) Emotional aspects were implied in his concepts by the way of emphasis on phenomenology in dealing with question of perception. 2) Emotional aspects were interwoven in his form and space as related to his concept. 3) Emotional aspects were shown in his way of developing his ideas with water coloring, in deriving his concept from other genre(especially from literature) and in the articulation of details. As a result, his unique way of implying emotional aspects which is coming from in-depth research of human nature as well as his own instinct were all interwoven in concept, form, and space together as a total way of thinking.

• 한국시조학회지:시조학논총
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• 제42권
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• pp.93-115
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• 2015

시조의 역동성은 한때 그것이 '닫힌 성격'의 장르였음에도 불구하고 오히려 오늘날 바로 그 '닫힌 성격' 덕분에 여러 분야에서 재조명되고 있다. 문학이라는 본래 영역은 물론이거니와 때로는 글쓰기 학습에도 원용되는 사례들도 있었다. 더욱 두드러지는 사례는 시조가 문학치료, 나아가 감성치유의 영역에서 곧잘 언급된다는 것이다. 이 글에서는 이런 재조명 과정의 하나로 감성 발현체로서의 시조의 역동성을 논의하였다. 문학 장르로서의 시조가 가지고 있는 서정성을 넘어 서정이라는 그릇으로서의 시 안에서도 감정이나 정서뿐만 아니라 이성적인 것들 또한 얼마든지 상호 공유될 수 있다는 점을 효과적으로 드러내기 위해서였다. 물론 서정성이라는 개념이 시조의 역동성을 스스로 제한해버리는 한계를 노출시킬 수 있다는 점도 분명하다. 따라서 이 글에서 주로 언급하는 '감성'이라는 키워드 역시 이러한 한계를 극복하고, 시조가 가진 역동성을 최대한 드러내 보이려는 시도에서 사용되었다. 즉 이 글에서는 지금까지 감정 혹은 정서에 치중한 면이 강하다고 평가되었던 시조의 감성적 기질에 더해 그것이 가지고 있던 이성적 면모까지를 함께 살펴봄으로써 시조라는 장르가 인간의 감성을 가장 역동적으로 발현시킬 수 있었음을 밝히고자 하였던 것이다. 물론 이런 감성적 기질과 이성적 면모는 시조의 구조를 재해석하는 과정에서, '(1) 맞서게 하기, (2) 역동적으로 느끼기, (3) 느낌으로 호명하기, (4) 느낌으로 느끼기' 등으로 구조화하여 구체적으로 분석해보기도 하였다.

• 사상체질의학회지
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• 제9권1호
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• pp.1-12
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• 1997

Neiging Medicine(內經醫學) based on Yin-Yang and Five elements was the main stream of Korea Traditional Medicine until the end of 19th century. And the establishment of Sasang Constitutional medicine. In this paper, author proved that the Yin-Yang of Sasang Constitutional Medicine was different from that of Neiging Medicine and that explained the Yin-Yang of Sasang Constitutional Medicine as our own medicine. After considering the philosophical and medical background of Sasang Constitutional Medicine, and author researched the Yin-Yang of ontology, structure, function, symptoms in Sasang Constitutional Medicine. Also we compared this with that of Neiging medicine. The results were as follows 1. Neiging Medicine was based on the Yin-Yang and Five elements centering on the nature and Sasang joy, and pleasure centering on the human. 2. The ontology of Sasang Constitutional Medicine were the mind as a unitary substance, the mind and body as a dual substance, and affair, mind, body, and objects as a four substance which were the basic theory of philosophy. 3. Sasang Constitutional Medicine explained social phenomenon with a four substancial structure consisted of affairs, mind, body, and objects, a complex four substancial structure consisted of heaves, human, nature and order, and a three dimension structure including time. 4. On the other hand Neiging Medicine recognized seven emotions as five emotions, Sasang Constitutional Medicine recognized seven emotions as qi, nature, and emotions which consisted of sorrow, anger, joy, and pleasure. The qi had an effect on internal and external part of body and the nature and the emotion had an effect on the upward and downward of body. 5. It was taked great importance to control the up and down balance and the internal and external balance in Sasang Constitutional Medicine instead of reinforcing and reducting method of Neiging Medicine. 6. The Yin-Yang of Korean Traditional Medicine developed centering on the human from centering on the nature and Sasang Constitutional Medicine was a practical medicine compared with Neiging Medicine.

• 사상체질의학회지
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• 제18권2호
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• pp.113-124
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• 2006

1. Objectives Sasang Constitutional Medicine is based on difference of Nature & Emotion(性情). The mind is held in high value to characteristics of each constitution's symptoms and prescriptions. This study is for psychotheraphy with Herbal medicines, Acupuncture and Moxibustion in Sasang Constitutional Medicine. 2. Methods Comparing with ${\ulcorner}$DongYi Soose Bowon Gabobon${\Ircorner}$ and ${\ulcorner}$DongYi Soose Bowon ShinChukbon${\Ircorner}$, we research the principle of human's organization which is connected with their talent and will. 3. Results and Conclusions (1) Sasang Constitutional Medicine consider human being more than disease in medical science. A Human being works up to take a reasonable in modern societies, as making friends, a practice of his daily life, mentality. (2) Psychotheraphy is as important as each constitution's symptoms and prescriptions on clinical medicine (3) Taeyangin should be moderate when expressing their sorrow & anger(哀怒) and take a step backward for a real purpose(恒心). (4) Soyangin should be moderate when expressing their sorrow & anger(哀怒) and watch the interior for a real purpose(恒心). (5) Taeumin should be moderate when expressing their happiness & pleasantness(喜樂) and watch the exterior for a real purpose(恒心). (6) Soeumin should be moderate when expressing their happiness & pleasantness(喜樂) and go one step forward for a real purpose(恒心).

• 사상체질의학회지
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• 제18권3호
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• pp.185-194
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• 2006

1. Objecrives Although Lee Je-Ma emphasized it is important to be aware of our own Nature & Emotion(性情) and control them properly, there is few case report about Taeyangin focused on their psychological sides. This report is about a Taeyangin patient who had Hae Yuk and Yul Gyuk syndrome caused by her stress from the work place and relationship with her seniors 2. Methods We observed the female patient had hospitalized in the Oriental Hospital of Dongguk University more than twice has been followed up for the last one year. We prescripted Mi-hoo-teung-shik-chang Tang as her physical symptom. The improvement of her physical conditions were checked through her sleep, meal, menstruation, stool and urine. And MMPI has been tested three times for the last one year to analyze her psychological progress. 3. Results and Conclusions Working in a group can cause hard stress for Taeyangin who is not good at adjusting themselves to whatever environment they are in. Mi-hoo-teung-shik-chang Tang could improve Taeyangin's physical conditions such as Hae Yuk, Yul Gyuk, insomnia, nausea, anorexia and hypouresis. But as her psychological aspect, she was getting more anxious, depressed and avoiding contact with others due to the stress. It is necessary to rake care of patients' psychological sides as well as physical conditions through managing their Nature & Emotion(性情).