• 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.

• 정신신체의학
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• 제22권2호
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• pp.55-62
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• 2014

마음과 몸의 관계는 오랜 논의에도 불구하고 설득력 있는 답을 구하지 못하고 있다. 한편, 서구 의학이 유물론적 패러다임을 받아들이면서, 기질적 이상이 없는 증상들은 "의학적으로 설명되지 않는 증상"이라 하여 변방에 머물게 된다. 이러한 증상을 이해하고자 전문가들은 마음과 몸의 관계를 바탕으로 소위 정신신체의학이라는 해석의 틀을 내놓았다. 이 해석의 틀은 의사소통 방식뿐 아니라, 환자들의 건강추구 행위 및 증상을 경험하는 양식도 변화시켰다. 시대의 필요나 새로운 과학발견에 의해 해석의 틀은 변화되어 왔으며, 어떤 때는 마음이 어떤 때는 몸이 강조되었다. 특히 치료법이 부재할 때에는 마음이 강조되면서 환자의 인격이 비난 받거나, 환자의 책임이 더 강조되었다. 반면 약물치료가 등장한 후에는 마음을 강조할 필요성이 줄어들면서 환자의 책임 역시 면제되었다. 본 논고에서는 마음과 몸의 관계를 중심으로 해석의 틀이 어떻게 시대에 따라 변화했는지를, 두통과 편두통의 사례를 통해 살펴보고자 한다. 이를 통해 해석의 틀이 어떻게 증상을 경험하는 양상을 변화시켰으며, 그때마다 책임 소재가 어떻게 달라졌는지 고찰할 것이다. 이러한 통시적 고찰은, 전문가로 하여금 그들이 만들어내는 해석의 틀이 얼마나 큰 영향력을 가지는 지, 그것이 얼마나 시대 상황과 밀접한 관계를 맺는지를 고찰할 기회를 마련할 것이다.

• 동의신경정신과학회지
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• 제23권1호
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• pp.1-15
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• 2012

Objectives : The objective of this study is the Basic research for mind and body cure protocol construction through the Sim(心) study at Buddhism Medicine, Constitutional Medicine, and Oriental Medicine. Methods : 1. The Sim(心) in Buddhism is a target of spiritual culture and subjective awareness of An ascetic person in interior psychology. In this research, the Sim(心) has been modified within a concept of Early Buddhism and You-sic in order to have medical logicality. 2. Since the study deep into Sim(心) within Confucianism has various aspects, each Confucian's theory argument or era. We limited the significance of the Sim(心) to be associated with the category of the Sim(心) in Sasang Constitutional Medicine which is a product of practical Confucianism. 3. The criteria of debate for the Sim(心) is based on the "Hwang-je-nae-gyoung", because "Hwang-je-nae-gyoung" is founded to definite the term regarding spirit or mind in Oriental medicine Results : 1. "Hwang-je-nae-gyoung" which came from thought of You-Sic, thought of Taoism, and Early Buddhism becomes the theoretical basis for the Sim(心) in Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine. 2. The Sim(心) in the mind psychology of Buddhism Medicine, Sasang Constitutional Medicine, and Oriental Medicine has active aspects. but the visual thing // There are visual aspects being contrasted with 'Sim(心)' of mind psychology and aspects of activity in Buddhism medicine, Sasang constitutional Medicine and Oriental Medicine; which are 'Hrd', 'Hrdaya', 'four-large' 'five base', 'chin, chest, navel and abdomen', 'head, shoulder, waist and buttocks' consisting 'the body', and the heart and 'four interorgans' from the study of symbolical interorgans). In Buddhism Medicine, Sim(心)'s Epistemology is the most extensively understood fact about 'Sim(心)', and for Sasang Constitutional Medicine and Oriental Medicine. 'Sim(心)' is limited as an 'Element' that comprises the body. 3. The Functional area of the Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, Oriental Medicine is composed with 'consciousness(意識)' 'manas-vij_na(末那識)', '_aya-vij_na(阿賴耶識)', 'mind greed(心欲)', 'Li(理)' and 'Sin(神)', about the interpretive area of 'Sim(心)', 'Sin(神)' of Oriental medicine is the most comprehensive concept, and on the side of the depth of 'thinking' and 'consciousness', '_aya-vij_na(阿賴耶識)' from Buddhism Medicine in the key point. 4. The Sim(心) in the Buddhism Medicine, Sasang Constitutional Medicine, has the positive and negative aspects, such as the 'Dukkha(煩惱)' and A merciful heart or Human Sim(心) and Taoism Sim(心).

• 동의생리병리학회지
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• 제21권5호
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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.

• 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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• 제16권1호
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• pp.20-36
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• 2004

After studying the theory of JangBu(臟腑), that is a physiology of Sasang Constitutional Medicine, in Sasang Constitutional Medicine, the author could draw a conclusion as these. 1. The basic thought of Sasang Constitutional Medicine is emphatic on the human beings itself unlike the idea of traditional Oriental Medicine, that accentuate the universe.(The traditional Oriental Medicine has a concept that the human beings follows the order of universe, but Sasang Constitutional Medicine has a different idea that human beings has the free will to the universe and newly comprehend the relationships between human beings and universe.) 2. Like the preceding, the theory of JangBu(臟腑), the physiology of Sasang Constitutional Medicine, is based on the autonomic mechanisms of human body itself. 3. The medical philosophy of Sasang Constitutional Medicine is Sasang(四象), that is Sa(事), Sim(心), Sin(身) and Mul(物). This Sasang is a classification of universe include human beings.(Sa(事) is event, Sim(心) is mind, Sin(身) is body, and Mul(物) is things. these four elements express the universe and human.) 4. The JangBu(臟腑) theory of Sasang Constitutional Medicine regard mind condition as important. The mind condition is divided into two factors. The one is Seong(性) the other is Jeong(情). The Seong(性) is an attitude toward the world, and the Jeong(情) is response to the stimulation from the world. 5. By the actions of Seong(性) and Jeong(情), the human body has different JangBu(臟腑) function, so the human body can be grouped in four constitutions. 6. Because of emphasis on mind condition, the Sasang JangBu(臟腑) theory has activism of human beings itself. 7. This activismor practical philosophy of Sasang JangBu(臟腑) theory, that is a physiology of Sasang Constitutional Medicine, gave birth to ethics or morality in Medical philosophy, that the human practice of ethics or morality bring a health and well being of human body.

• 사상체질의학회지
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• 제14권2호
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• pp.18-24
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• 2002

This research is purposed to find methods of treatment on allergy diseases, through summarizing thought on human and etiology, classification and 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 Chobongyun(東醫壽世保元四象草本卷${\lrcorner}$ 3. Results and Conclusions 1. Dong mu thought that human is composed of Heart that inside preserve soul and Body that outside respond to Affairs-Objects. 3. The cause of disease is classified into interior cause and exterior cause. Interior cause could be used in cause of disease, exterior cause could be used in prevention of illness, treatment of disease and preservation of health. 4. The treatment of disease proposed in ${\ulcorner}$Dongyi Soose Bowon Sasang Chobongyun(東醫壽世保元四象草本卷${\lrcorner}$ is that it is to recover 'Essential Qi of Constitution(體質正氣)' by medicine and management of 'Mind-Body(心身)' and that chronic disease is treated chiefly by management but acute disease is treated chiefly by medicine. 5. Allergy disease should be prevented by management of 'Mind-Body(心身)'. but if we suffer from allergy disease, we should treat disease through recovering 'Essential Qi of Constitution(體質正氣)' both medicine and management of 'Mind-Body(心身)'.

• 한국디자인학회:학술대회논문집
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• 한국디자인학회 2004년도 춘계 학술발표대회 논문집
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• pp.20-21
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• 2004

• 대한간호학회지
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• 제27권1호
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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.

• 대한한의학원전학회지
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• 제20권1호
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• pp.85-102
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• 2007

Zhang thinks human life consists of body(形) and Shen(神 spirit). Body comes from Jing(精), Shen comes from Qi(氣). The common basic of body and Shen is Qi. Thus the elements of human life are Jing, Qi and Shen. Among the three life elements, Jing is the lowest level. To preserve Jing is the key to Life Care. To preserve Jing, we should rest body and Shen, and Shen rules body, so to rest Shen is necessary to preserve Jing. When Jing is full, it converts to Qi, and Qi converts to Shen. Shen is ruled by mind(心), so mind sould be quiet. There is a gate through which Jing and Qi pass. It is called Mingmen(命門), and it sould be closed tight to preserve Jing.