• Journal of Physiology & Pathology in Korean Medicine
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• v.21 no.5
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• pp.1072-1080
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• 2007

Taijiquan is possible for us to use not only as a martial art, but also as a physical exercise and a way to discipline human mind, and so it is called 'moving-Zen' and is a martial art to discipline human body and mind against different diseases and stress of modern adult people caused by our modern advanced civilization. We can look at natural passion as one of the most fundamental categories in Philosophy as a minimum material unit comprising all nature. Taijiquan is an exercise with natural passion, flowing through all the body, leading the natural passion with our mind, and moving our body with the natural energy. Also, all the motions in Taijiquan were made based on Yin and Yang. Taijiquan is a discipling way to reach Taegeuk through Yin and Yang and to train ourselves together. The realization of Taegeuk is to reach Taegeuk through the discipline of Taegeuk and can lead to Taegeuk through the unification of the inside and the outside(內外合一), the mutually complementing(剛柔相濟), the circling of the heavenly body(周天) of Taijiquan. The strength and the weakness help each other, the mind and the body is unified, the mixture of the rapidness and the slowness is appropriate, the form and the consciousness are combined into one and move, naturally unified into one(形意結合), and progressive and regressive Junsakyung are combined and move, naturally forming Turoh(套路) where Yin and Yang are unified. The discipline of Taijiquan is not only for maintaining our health, but also for leading to Taegeuk, an ultimate entity, which had existed before the day when all things were generated as its essence and has existed since then.

• The Journal of Korean Philosophical History
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• no.53
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• pp.191-214
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• 2017

Zhangshi(張?) is a distinguished Chinese scholar, who is known as the South-east Three sages with Zhuxi(朱熹) Luzujian(呂祖謙). He is well known for his influence through exchanges of ideas with Zhu xi, but the research on his ideas is rather poor. This paper aims to understand the ideology in general by looking deeper into the study of Zhangshi's self-cultivation. Contents of his self-cultivation especially emphasized the subject of the mind in the way establishing the unity of heaven and human within the theory mind based on metaphysical foundation. It would be very meaningful to study his theory of self cultivation in his ideological tendencies. this essay Based on the unity of heaven and human, especially uniting the ways of heaven and morality, this essay is approaches to the way of self-cultivation. This paper first examines the meaning of heaven and human for Zhangsi, and presents a self-cultivation method as a unified method in two categories of relationships This not only emphasizes the subject of the mind in the process of realizing the unity of heaven and human, but also to highlight the possibility of human becoming one with the heaven. This research will be an important research work in understanding Zhangshi's own philosophical system.

• Journal of Digital Contents Society
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• v.13 no.4
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• pp.547-557
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• 2012

Youths express their own negative experiences and feelings come from their deeply wounded mind. They seek the root cause of these wounded hearts from other people or external environment. Youths revisited the past to heal painful memories. This study designed ontology in order to provide information about the causes and symptoms of illness of the mind for youth counseling. Application ontology enables high-volume and intricate knowledge not only to get set up systematically but also to be stored as the meaningful information. It is also very useful as an integrating tool of the existing complex counseling nomenclature. And ultimately, through revitalization of the sharing and reuse of materials, it becomes possible to provide client-centered counseling services. Therefore, this study built ontology of the mind-illness as a way to analyze the causes and symptoms of the disease in the client mind for providing personalized youth counseling services.

• International Journal of Advanced Culture Technology
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• v.9 no.1
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• pp.58-63
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• 2021

This research aims to reconsider the necessity of an alternative way(s) for contemporary actor training and acting in discussing and articulating Diderot and Suzuki's concepts and approaches for acting/training. First of all, the physical body, assumed and conceptualized by Diderot is beyond our control by means of a type of radical body/mind dualism, and is based on the concept that body and mind are separate. In contrast, Suzuki's notion of acting/training is raised by his concern about the role of an actor's body in the constitution of an actor's bodily experience against the imitation of the West-oriented theatre/acting/training. The descriptions of the two theatre artists' notion of acting/training gives us insight into the place and role of contemporary theatre as a practical root to encounter and communicate between a doer and a spectator where an actor's body must appropriately be attuned and cultivated towards the cultivation of bodily attributes which are foundation but usually neglected by actors/directors/practitioners particularly in Korea. Especially, misunderstanding of a specific training sources/approaches, namely 'scientific system' and the 'method' have taken us away from the potential possibilities of the lived oneness. Here, the 'possibility' refers to the primary bodily functions within a specific context or being in the here and now rather than attempting to copying, imitating and/or adapting a specific cultural source(s)/approaches/techniques as we have faced with through the previous century. We reconsider and argue that a potential way to correspond the nature of theatre/acting/training is that how to meet the demand of contemporary spectators which in turn intensifies an actor's stability, sustainability and hopefully professional identity in this contemporary era.

• 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 Daesoon Academy of Sciences
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• v.32
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• pp.1-28
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• 2019

Theories on the nature of the mind aim to accurately describe the nature of the human mind. In other words, these theories are meant to discover what the human mind ultimately is and what its nature is. In this study, I try to understand the theory of the nature of the mind in Daesoon Jinrihoe in connection to similar theories in Confucianism. Like in Confucianism, the issue of mind is an important subject in Daesoon Jinrihoe. The concept of 'mind' as presented in 'The Jeon-Gyeong' is connected to gods. But in 'The Jeon-Gyeong,' there is no premise that the mind is good or evil. It suggests that the mind is the center of humanity and the universe and that all things depend on the mind. Therefore it is understood that good and evil are revealed according to the actions of the mind. Conscience (良心) and self-interest (私心) are mentioned in 'Essentials of Daesoon Jinrihoe'. If conscience is understood as benevolence (仁) as spoken of by Confucius, or as Moral Knowledge in Mencius's usage, more advanced discussion can be made. If looked upon in that way, one can conclude that conscience is the nature of the mind and thereby, the nature of humans and their minds is good. Discussions on the nature of the mind can also be explained in relation to the concept of 'a Singularly-focused Mind (一心)', which was frequently emphasized by Jeungsan. The two mindsets of conscience and self-interest are mentioned, but the original mind is only conscience which exists as the nature of heaven (天性). Self-interest is nothing but an illusion. As Zhu Xi explained that even if a saint (聖人) thought of utterly nothing, he would became a madman, and therefore people should look closely and realize that self-interest is nothing but a delusion. Accordingly, when returning to one's conscience, the orignal state of a singularly-focused mind, it becomes the sort of Singularly-focused Mind that Jeungsan emphasized. In other words, self-interest is a form of greed that is born out of worldly desires.

• 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 Oriental Neuropsychiatry
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• v.15 no.1
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• pp.143-148
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• 2004

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one’s mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)'. 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi (氣), and using dynamics of Gi (氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one's own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Journal of Oriental Neuropsychiatry
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• v.14 no.2
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• pp.1-14
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• 2003

Objectives : In order to make a new psychotherapeutic model in the theory of oriental medicine by means of psychoanalysis method. Methods : The research was done by comparing the contents of the Tong-Ui Po-Kam, techniques of Yang Saeng(養生術), with the psychoanalysis Results : 1. There's no difference in the mind state which a doctor has to have between the oriental doctor and the occidental doctor. You should make effort not to project yourself on a patient. A conception of 'doctor' in oriental medicine is one who trains one's mind rather than just healer. 2. Heart(心) in oriental medical conception is revealed by circulation structure of Jeong(精), Gi(氣), and Sin(神). A healthy mind comes from harmony and smooth transport of Jeong(精), Gi(氣), and Sin(神). 3. The conception similar to unconsciousness doesn't exist in oriental medicine, but the contents about the attitudes or the methods of training one's mind correspond to unconsciousness. 4. The psychotherapy of oriental medicine emphasized mutual dynamics between emotions at present, and presented a way of treatment by describing emotions from standpoint of 'Gi(氣)' 5. The special feature of psychological treatment in oriental medicine is that treatment is done by understanding emotions of present time as Gi(氣), and using dynamics of Gi(氣)(; 相生相剋). Also the balanced state can be kept even after treatment and prevention can be done by observing one‘s own unconsciousness(; training one's mind helps circulation of Jeong(精), Gi(氣), and Sin(神)) I think that we need a new realistic therapy model to develop these psychotherapy methods in oriental neuropsychiatry, through studying emotions in the theory of oriental medicine, especially Korean's emotions and spiritual training.

• Management & Information Systems Review
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• v.3
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• pp.419-438
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• 1999

Following is an idea to utilize the business ethics as one of business administration strategies. Firstly, conversion of perception is needed in the business administration. Neglecting the pursuit of profit, the conventional strategic goal, is not desirable, we need to, however, have a mind that the consumer and environment centered mind is indispensible to the survival and growing of a business ultimately in establishing a strategic goal of diversified environmental changes. Secondly, conversion of the Chief Executive Officer (CEO)'s attitude in business administration is needed. It is necessary for the CEO to have a strong belief that the business ethics is indispensible to the survival and growing of a business by way of fair and logical management. Therefore the business ethics should be improved since the CEO's ethics can be the standard of his business. Thirdly, the business concerned parties should be considered. The realization of business ethics should be done in a certain way so as to protect the benefit of the all concerned parties such as stockholders. employees, consumers, suppliers, competitors, the local community, etc., since a business is an organization that can exists and grows only in the coexistence with its environment and concerned parties. Fourth, the business ethics should be transformed into a business culture through the enlargement of the general principles of and of employees' behavior as a management strategy. Lastly, business ethics should be improved through continuous evaluations to accommodate its environmental change.