• Journal of Physiology & Pathology in Korean Medicine
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• v.19 no.5
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• pp.1137-1141
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• 2005

This paper is written in order to investigate how Lee Je-Ma changed traditional Zhu Xi's philosophical view on Way(Tao; 道) Virtue(De: 德) Nature(Xing;性) and Imperative(Ming; 命), which was general concepts of his contemporary age, to practical philosophy and created new medical theories of Sasang(4 symbols) science from it. Lee emphasized the true thing which is able to be done in one's living not the concepts of Sasang. So he induced the concepts of Way and Virtue from the easy and simple way(易簡之道) in the Classic of Changes(I'Ching) for the purpose of practice by anyone. Because Nature and Imperative are derived from Way and Virtue in the context logically, human life is virtual in itself, so the substance of Nature and Imperative became equal with Way and Virtue. Herein the names and concepts of original 'Sasang' were substituted to Business(事), Mind(心), Body(身), Thing(物) which is able to be directly related with human being in his daily life. And he explained variously about the responses of Mind and Body of individuals onto Business and Thing. So it could be applied in medical aspects like emotional, symptomatical, characteristic features. Conclusively man is virtual being, so Nature and Imperative in the level of Human being are based on Way and Virtue in the level of Heaven. For that reason the new concepts of Sasang Business. Mind. Body Thing or Heaven. Human. Nature and Imperative were proposed.

• Women's Health Nursing
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• v.1 no.2
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• pp.174-199
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• 1995

This study examined the antenatal care known as Taekyo. The sample consisted of 795 women and 564 men who had be seen in the antenatal care unit, delivery room, or postpartal care unit of general hospitals in Korea between March 20 and April 22, 1995. Data were collected using the "Taekyo questionnaire for childbearing women" and "Taekyo questionnaire for husbands of childbearing women" developed by researchers. Data were self-reported. Data were analyzed using the SPSS PC+ program, and descriptive statistics, T-test, ANOVA, Pearson correlation coefficient were applied. The results of this study were as follows : 1. Encouragement to practice Taekyo was at a relatively high level. Items on Taekyo encouraging behaviors had a mean score of 3.51(33 items 5 point scale). According to the five categories of Taekyo encouraging behaviors, subjects indicated they practice "food intake(mean score 4.02)". "praying(mean score 3.78)", "cumulative virtuous deeds (mean score 3.58)". "mind and body management(mean score 3.47)", "maternal fetal interaction(mean score 3.15)". 2. The childbearing women's practices related to forbidden behaviors by Taekyo were relatively high. Item on forbidden behaviors by Taekyo had a mean score 3.71(43 items 5 point scale). According to the five categories of forbidden behaviors by Taekyo, subjects indicated they practiced "voluntary abstention of drugs(mean score 4.78)," avoiding behaviors(mean score 4.78)," avoiding behaviors(mean score 3.77), "good behaviors(mean score 3.71)", "taboo on fetal death tendency (mean score 3.53)", "taboo on certain intake(mean score 3.47)". 3. The practice score of husbands for childbearing women which related to Taekyo behaviors were relatively high. Item on Taekyo behaviors had a mean score 3.59(33 items 5 point scale). According to the six categories of Taekyo behavior, subjects indicated they practiced "mind and body management(mean score 3.94)", "praying(mean score 3.80)", "support of women’s practice related to Taekyo(mean score 3.66)", "good behaviors(mean score 3.58)", "continency(mean score 3.33)", "paternal fetal interaction (mean score 3.19)". 4. On the childbearing women's perception of Taekyo, most of the subjects(88%) had confidence in the positive effects of Taekyo on Child development. The result showed that the childbearing couples practiced Taekyo behavior relatively often and sincerely and most of the childbearing women had a positive perception of Taekyo's effect on prenatal child development.

• Journal of Korean Academy of Nursing
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• v.30 no.1
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• pp.194-201
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• 2000

The propose of the study is to try to support the practice of caring suitable for our cultural emotion by cognating the meaning of caring related to health which is melted in korean culture. Concrete purposes were as followings; to first, confirm the caring of civilian in Kangwon-do, to secondly search the caring in the traditional culture idea, and to thirdly present the conceptual frame about the caring. The methodology of this research is the ethnography to use the depth interview and the participative observation. The geographical area of this research was in Wichon-ri, Songsan- myon, Study participants were, 6men and 18women, totally 24 persons. Their average age was 72.6 years old. The period of data collection was from January, 1998 to April, 1999, which original data became saturation. Data collection was done after accept allowance of the participants, their stories were recorded in cassettee, by the way of the Spradley analysis was applied and adjusted. The results which was analyized as domain, category and property were as following; First, the category was the life serving other persons, which is the for mind, the benefiting one, the comprehensive one, the respective one, on soon. Second, the category was the controling life, and its property was the moderate mind, that is, vegetables were tried to be fed moderately, pleasantly and comfortable. Thirdly, the category was the eagerness life, and the properties were diligent mind, and mind which accomplished the complete resposibility. Fourth, the category was a happy life, and the properties were positive mind, satisfying one, thankful one, one of their ancestors benefit, and supplicatory one. Fifth, the category was the accepting life, and the properties were the submissive mind, resign one. Sixth, the category was the joint life all together and the properties were the harmonized mind, and the mutual helping one. Seventh, the category was the ruling life, and the properties were the pure mind, the ones which controls the body, the mind, the nature; which could surely confirmed the source of the life that lived with the nature, the native idea of our people. Eighth, the category was the retaining life, and the properties were the inherits the native custom, and the one that keep public morals. According to the result of examining the caring in ethnography, the general caring was performed the conceptual frame about the caring which is related to health was found in the principle of consideration, harmony, compliance, and transcendence.

• Journal of Korean Academy of Nursing
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• v.32 no.5
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• pp.694-705
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• 2002

The purpose of this study is to describe the health behavior experience of middle-aged Korean women in rural areas, and to help understand their health practice, perceive their nursing needs and provide guidelines to developing appropriate nursing interventions. Method: The participants were 18 healthy middle-aged women living in rural areas, with no serious illness that require hospitalization. The data was collected through interviews and participant observation, analyzed by the grounded theory methodology of Strauss & Corbin(1997). The data collection period was from April to November of 2001. Result: Depending on the paradigm model, the central phenomenon was family-oriented pursuing of yangsaeng. The causal condition was less confidence on one's own health, responsibilities in caring for family. The contexts were cultural system. The intervening condition was information system, support system, limitation of approaching a medical institution. The action/ interaction strategies were yangsaeng through dietary practice, yangsaeng through promoting clothing and housing, yangsaeng through exercise, practice of folk therapy, yangsaeng through mental hygiene, and use of medical institution. The consequences were stabilization of body and mind, and stabilization of family. Conclusion: It is recommended for nurses to understand health behavior experience of middle-aged women, and provide nursing intervention with theoretical scheme and practical principles so that these women can pursue the family-oriented process of yangsaeng.

• Journal of Sasang Constitutional Medicine
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• v.11 no.2
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• pp.27-38
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• 1999

This study is carried out to investigate the concepts of Stay Practice Meet Manage come out of and to compare with Stay Practice Perceive Manage come out of . Through this study, several important views and understandings could be proposed as follows. 1. Stay means stay at home with Doing homeworks or any other concrete things in his best and most righteous way as possible. And there's needed virtue of diligence. 2. Practice means do good one's behavior or don't violate etiquette. And there's needed virtue of ability. 3. Meet means meet with a lot of people and put them to rights or encourage them in their goodness in the course of acquaintance. And there's needed virtue of wisdom. 4. Manage means manage business or affairs changing from time to time, that is, decide and solve the complicated affair timely. And there's needed virtue of sincerity. 5. Perceive is substituted to meet simply. The reason why mind is substituted to people. 6. The abstract and philosophical conception of Mind Body Business Things can have vivid and practical meanings by intervention of intermediary being, People Ego Heaven Earth. As for Dongmoo, 4 items of Stay Practice Meet Manage are the aims and methods to accomplish the Confucian's utopia tilled with righteousness.

• The Journal of Korean Philosophical History
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• no.31
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• pp.53-86
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• 2011

Taoism exercised its influence and has made much progress apparently under the aegis of the Tang dynasty. But since the external alchemy, a traditional way of eternal life that they have pursued, met the limitation, they were placed in a situation where they needed to seek a new discipline. From this period to the early North Song dynasty, three religions have established the unique theoretical systems of their own theory of ascetic practices. They showed their own unique formats as follows. Neo-Confucianism established the theory of moral training, Buddhism did the theory of ascetic practices and Taoism had theory of discipline. By this time, a person who claimed the Intermixture of Three Religions composed the new system of theory of ascetic practice by taking advantage of other religions and putting them into his own view. Chen tuan established the theory of internal alchemy of Taoism and was the most influential figure in the world of thought since North Song dynasty. He clearly declared that he accepted the merits of other religions in his theory. He added I Ching of Confucianism in I Ching of secret of Taoism to stop the logical gaps during the process of disciplines in Taoism and took ascetic practices on mind of Buddhism into his system while he sought a way to integrate the dual structure of body and mind. The theory of Chen tuan's internal alchemy was training schema with stages of 'YeonJeongHwaGi', 'YeonGiHwaSin', and 'YeonSinHwanHeo' based on the concepts of vital, energy and spirit. The internal alchemy practice that Chen tuan was saying started from the practice of Zen to keep the mind calm with the basis of fundamental principles of interpretation of book of change according to Taoism. When a person reached the state to be in concert with all changes at the end of the silence and be full of wisdoms, he finally returned to the state of BokGwiMuGeuk by taking the flow of subtle mind and transforming it into energy. He expressed this process by drawing 'MuGeukDo'. Oriental philosophy categorized human into 'phenomenal existence' and 'original existence'. The logic of theory of ascetic practice has been established from these 'category of existence'. It would be determined whether it will return to 'original existence' or be stepped up from 'phenomenal existence' according to how the concept of 'self' or 'I' was made. Chen tuan who established the theory of internal alchemy in Taoism has established the unique theory of internal alchemy discipline and system of intermixture of three religions in this aspect. Today is called 'era of self-loss' or 'era of incurable diseases' caused by environmental pollution. It's still meaningful to review the theory of discipline of Chen tuan's connecting the body and the soul to heal the self, and keep life healthy and pursue the new way of discipline based on it.

• Journal of the Daesoon Academy of Sciences
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• v.17
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• pp.35-48
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• 2004

The third teachings of Confucianism, Buddhism, and Taoism have been coexisted and had effect on the oriental spirits for long times. The doctrines of the Confucianism, the Buddhism, and the Taoism are represented as 'moral culture', 'practice', and "training" respectively. The practices of three teachings had individual ways. But in the late Han-dynasty, they had coexisted and effects on one another, then finally had been united since the Song-dynasty. The Confucianism, which advocated "xiū-jǐ-zhì-rén(修己治人: Practising oneself and controlling others)" and "nèi-shèng-wài-wáng(內聖外王: Establishing natural law in oneself and presenting it to others)", put an emphasis on the practice for personality by "Kŏgzĭ(孔子)" and "Mèngzĭ(孟子)". For example, the practices of "Yăng qi(養氣)", "Jìn Xīn(盡心)", and "Cún Xīn(存心)" reflect this doctrines. In the Song-dynasty, "Zhū-xī(朱熹)" established the 'New Confucianism', the study of "Jū-Jìng-qióng-lĭ'", which put an equality with "human nature" and natural law. It is so-called as "Seong-li-hark" in Korea. Therefore, it came to life again by emphasizing 'jīng-shì: Ruling the world' and "moral culture". The Taoism, which pursued "yán-mìng-cháng-shòu(延命長壽: Maintenance of a Scanty existence long life)" and "dào-tōng-shén-xian"(道通神仙: Spiritual awakening Shén-Xian), originally put an emphasis on the practice of body and mind. For example, "Lăozi(老子)" and "Zhuāngzĭ(莊子)" suggested "bāoyī(包一)", "Shŏuyī(守一)", and "Zuòwàng(坐忘)". After the religious body of the Taoism had been established, "Gè-hóng(葛洪)" accomplished the "Nèidān(內丹)" and "Wàidān(外丹)" as practice methods. As times went over, the "Nèidān(內丹)" of "Yăng-Shēng-Wŭ-Dà-Yāo(養生五大要)" including "bì-gŭ(辟穀)", "fú-qì(服氣)", "dăo-yĭn(導引)", "fáng-zhōng(房中)", and "fú-ěr(服餌)", has been the mainstreams for practice. Since the Song dynasty, "sān-jiào-hé-yī-sī-xiǎng(三敎合一思想: Three Teachings are the each other same thoughts)" had been put on emphasis and the three teachings were effected one another, and all of them attached importance to practical training. Therefore, the practice ways in civil societies have been mixed, the origins of them are difficult to divide definitely. The Korean society also has the vague origins of them and reflects the theses historic traditions.

• Research in Community and Public Health Nursing
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• v.7 no.1
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• pp.38-51
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• 1996

There is a increasingly growing emphasis on health promotion, disease prevention and optimum functioning for peaple including the chronically ill and disabled. According as the purpose of the nursing is the promotion of health, the value and belief of heal th within the nursing paradigm need to be defined in every culture. The paradigm components must be explored for meaning given by the aged in their traditional thought and philosophy, The problem addressed by this qualitative study was how the aged recognize value and belief of health, which contribute to the development of Korean nursing theory. Theoretical support for the study was from Leininger's cultural care theory and Korean philosophy and traditional oriented thought. Literature review refers to literature on the aged, health of the aged, and definition and meaning of general health concept. Grounded theory methodology guied the research methodology and analysis to build a substantive theory. The informants were 119 from a variety of social levels and family patterns; traditionally the aged are responsible for the health. The concentrated interviewing period was from may to june, 1995 ; the interviews were done by the researcher with two supporter and most were recorded on audio tape. Result from analysis of base datas follows; The value and belief of health that emerged from the categories and properties were the physical stability, the stability of mind, the stability of mind and body, the smoothness (harmony) of body function, the family concord, and the perfection of self. These values and beliefs of health are affected by the cosmic dual forces thought is based on the Great Absolute, family principle of confucian scholar, and Buddism. Among the values and beliefs of health, family concord is found out Korean culture peculiarities. These values and beliefs are all integrated into the idea of health. The study provided implications for nursing theory research, education, and practice change and development.

• Journal of Oriental Neuropsychiatry
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• v.32 no.3
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• pp.207-217
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• 2021

Objectives: The objective of this study was to perform a scoping review to describe clinical study trends on Qigong in order to identify further directions of Qigong in Korean medicine. Methods: Under the Arksey and O'Malley methodological framework, PubMed was searched to identify articles published from January 1, 2019 to June 28, 2021. A total of 224 articles were retrieved. Results were systematically filtered by two independent reviewers based on inclusion/exclusion criteria. Publication information, disease, intervention and research results of a total of 153 articles were extracted and analyzed. Results: Asia had the largest number of Qigong studies (82 studies, 65%). Most research studies were conducted in the academic field of Medicine (n=109, 86.5%), including Complementary and Alternative Medicine (n=35), Medicine (miscellaneous) (n=15), and Oncology (n=15). Based on ICD-10 classification, Mental and Behavioral Disorder (n=25, 19.8%) was the most frequently analyzed decease, followed by Neoplasm (n=24) and Disease of the Nervous system (n=12). Almost half of all studies were Systematic Reviews. RCTs only accounted for 25.4%. Interventions were very diverse and inconsistent. Sixty (47.6%) studies analyzed Qigong as a single intervention. In 66 cases, Qigong was analyzed as part of a large category such as Mind-Body intervention. Most studies designed a Donggong (動功) program. The age of the population was relatively high as 47.1% of all studies were conducted on middle aged or older adults. Conclusions: These findings suggest that further standardized research on Qigong, especially Junggong (靜功), needs to be conducted by developing research protocols and practice programs to verify effects of Qigong and utilize Qigong as a medical intervention in Korean Medicine.

• The Journal of the Korea Contents Association
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• v.20 no.2
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• pp.534-546
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• 2020

The purpose of this study is to prove the positive effect of mind and body healing through the modified meditation method of Southern Buddhism as a systematic practice to concentrate or empty consciousness of the Buddhist temple in Dhammakaya, Thailand. To investigate the effects of the program on the participants, the experimental measurement tools in this study include the Immeasurable scale, spirituality scale, simple mental test scale, and blood pressure scale, pulse meter, thermometer, and recorder. When the measured values were compared with the corresponding t-test, there were some differences before and after the measurements based on the significance probability p <0.05. As a result, there was a significant correlation between spiritual support scale and the Immeasurable scale. In addition, the results of analyzing the data through interviews showed that the body and physiologically effective concentration was well after the meditation experience, and the intention to actively utilize this meditation method was confirmed. In this study, it was confirmed that there was a positive effect of the Samata practice method of Concentration meditation(CM), and thus the theoretical and experimental effects of intensive meditation were presented. I hope that these studies will accumulate and follow-up studies will be conducted through intensive meditation as a healing effect.