유가철학은, 특히 신유학의 심학적 전통에서 ‘천리’와 ‘인욕’, 이성과 감정의 관계에 대하여 일정부분 대립적으로 보려는 시각을 지속해 왔다. 이는 도덕적 인간의 길에 관한 모색으로 거기서 천리로서 본성이나 그 저편으로 인식되는 욕망은 우리가 몸을 갖고 있다는 점에서 논의의 발단이 된다. 마음도 몸의 한 부분에 불과할 수 있지만, 그와 달리 마음은 도덕적이며 이지적인 것으로 인식되었는데, 전자의 대표적인 사상가는 맹자이며 후자는 순자라고 할 수 있다. 몸을 넘어 성품에 ‘천리’를 상정한 성리학은, 그것에 대비되는 욕망을 제거하여 인간의 행동을 도덕에 위배되지 않게 할 것을 권장한다. 그러는 과정에 마음 범주의 다양한 용어를 써서 이론 체계를 세운다. 이 논문은 이런 문제의식에서 이치와 욕망의 경계, 이치와 사람 마음의 몇 갈래 즉 천리 그 자체인 인간의 마음, 천리와 욕망으로 구성된 마음, 마음이 모두 욕망인 경우를 살펴본다. 나아가 마음 범주인 심(心), 성(性), 정(情), 의(意), 지(志))의 경계를 시론적으로 접근한다.

This study, with focus on my artworks, aims to examine the 'pictorial expression of mind.' What is mind and how should I control it are the core content of my works. This study looked into mind which is expressed throughout my works. And it argued that the painting realized by senses - senses as the moving and flow of mind, - come from mind. It is to consider the relation between painting and mind by examining the senses for expressing the invisible inner side. I, in the art pieces, used a gem to express mind metaphorically and expressed it with senses. And I presented the birth and polishing process of a gem to express the flow and asceticism of my mind in the works. Such mind, in other words, is ‘one mind,’ ‘mind considered as the only true being,’ ‘unconsciousness,’ and ‘innate pure mind’ which all are based on my Buddhist belief. Realizing being unconscious and becoming one's true self is attaining a happy medium that avoids extremes; it means being completely empty. In this way, one can 'become his or her true self' can be possible through mind control. Regaining one's own innate pure mind and coming to have a peace of mind is enlightenment and nirvana- the process is the Zen meditation. I consider the process of artworks as the process of such enlightenment and regard it in the same light as Zen meditation. In addition, the cause of all phenomena is unconsciousness and painting is the manifestation of such unconsciousness. Thus, painting is like 'all things are made from the mind.' Such sense is the very first physical experience through which one can understand the world as it is - I intend to realize this in paintings. This painting, completed by such sense, can be the existence ‘just being as it is.’ This is the same as the true state in Buddhism meaning the true nature of all existence. Therefore, the painting expressed through senses is just as it is and the true being of an existence. For this reason, I intend to realize the actuality through senses in my artworks. The characteristic of my works is the combination of the photographic realism and expressionism. Some of the former's attributes include photographical image use and close-up; the latter includes some characteristics in expression. Having these attributes, my works can be defined as simulacre, a new existence. I also intended to extract rare images by enlarging the details of objects through close-up filming. The effect of such close-up brings an emphasis on the theme and presents new images - such features are expressed through already experienced fact.

Two studies of luxury product placement in a movie examine whether luxury placements increase movie viewers’ purchase intentions when backgrounds are congruent with the product’s luxury image (a message factor) and when the audience’s luxury associations are activated at the moment (an audience factor). In Study 1, participants’ luxury associations are implicitly activated by priming them with perceptions that they are members of high or low social classes. In Study 2, to explicitly activate their luxury associations, some participants read a news article that describes the placed luxury product as a genuine high-end product; others read an article that describes the placed luxury product as a discount brand. Both studies demonstrate the effects of product–environment congruence and luxury associations on consumer purchase intention.

젊은 시인 예이츠는 개인의 상상력이 영감의 제일 중요한 원천으로 믿었다. 그의 낭만적 확신은 아더 홀럼의 주장에 힘을 받았는데, 그의 주장은 “순수” 시는 “어떤 극히 예민한 사람들에 대한 인상”에서 나온다는 것이었다. 그러나 그는 자신에 대한 집중은 유아론으로 귀착된다는 것을 즉시 깨닫는다. 그는, 또한, 점차적으로 아일랜드 민족주의자로서 자신의 글이 세상과 직접 연결되길 원한다. 영감이 어디서 오는지, 예술은 자기목적적인지, 하는 관심들은 1890년 후기 작품에 강화되며, 이어서 순수한 창의성 은 “보편적 사상”에 접근함으로써 자기중심적인 것을 초월할 수 있다고 제안하기에 이른다. 그는 이 제안을 그의 환상록에서, 마스크 이론으로 다듬고, 유동적이고 투과성이 있는, 마법사-예술가가 만드는 자아라는 신낭만주의 개념을 만들어냈다. T. S. 엘리엇은 시를 “개성의 표현이 아니라 개성에서의 탈출”로 인식한 것으로 유명하다. 예이츠의 시적 영감의 후기 개념들은 예술가를 필연적으로 흙과 손가락을 인정함으로써 그를 괴롭혀왔던 주요 긴장감을 해소했다. 불안정한 다중적 자아라는 모더니스트의 개념을 초기에 수용함으로써, 예이츠는 역설적으로 보다 더 낭만적인 작가가 된다. 주제어: 예이츠, T. S. 엘리엇, 낭만주의, 모더니즘, 창조의 원천 저자: 제임스 페디카는 매사추세츠 주 윌리엄 칼리지에서 아일랜드와 영국 모드니스트 문학을 강의하며, 현재 레이디 그레고리의 공식적 자서전 집필을 하고 있다. 그의 저서는 레이디 그레고리 일기 1892-1902; 코넬대 예이츠 시리즈 마지막 시편: 원고; 그리고 예이츠의 시, 드라마, 산문: 노튼 평론집, 등이 포함된다.

흔히 도교(道敎)는 여러 가지 신체수련을 통해 장생불사를 추구하고 부적이나 주문, 의례를 통해 세속적 구복을 추구하는 종교로서, 노장사상과 같은 도가(道家)와 구별하여야 하는 것으로 인식되는 경우가 많다. 물론 도교 안에는 벽곡(辟穀)과 같은 식이요법, 도인(導引)과 같은 체조, 화학연금술, 약초학, 부적 등 다양한 종교 문화적 요소가 존재한다. 그것만이라면 도교는 의학이나 체육학, 혹은 대중적 주술행위에 지나지 않을 것이다. 그러나 제대로 살펴보면 도교 안에는 깊은 사색과 명상이 있고, 그들의 심신 훈련의 기술의 바탕에는 매우 심오하고 체계적인 철학이 자리하고 있다. 노장사상으로부터 출발된 도교의 다양한 사상과 수행법은 당말 오대 이후로부터 시작되어 송원 시대에 가장 흥성했던 내단 사상에 이르러 가장 완성도 있게 체계화된다. 도교 내단(內丹)의 가장 독특한 수행법의 특징은 몸과 마음의 균형 있는 연마, 곧 ‘성명쌍수(性命雙修)’라고 할 수 있다. 유교나 불교와 구별되는 도교수행의 독특성은 마음수련을 위해 몸 수련이 반드시 동반되어야 한다는 것이다. 도교에서는 인간을 심신상관적(psycho-somatic)인 존재로 인식하는 바, 도교의 구원, 곧 득도를 통해 신선적 경지에 오르기 위해서는 육체와 정신, 양면의 수행이 필요하다고 본다.도교의 내단 사상과 수행법은 한국에서도 성행하였다. 조선시대의 여러 선비들은 단학수행에 몰두하고 다양한 저술을 통해 그들의 수행법을 소개하고 있다. 그 대표적인 인물이 김시습(金時習)․권극중(權克仲)․정염(鄭磏) 등이다. 조선중기의 정염(鄭磏: 1506~1549)에 의해 작성된『용호비결(龍虎秘訣)』은 조선시대의 내단內丹)사상의 핵심을 잘 보여주는 저서이다『용호비결』은 도교의 심신수련서 가운데에서도 그 내용이 간단하면서도 한국도교의 내단 수행(修行)의 본질과 핵심을 잘 드러내주고 있다.『용호비결』에서는 도교의 수행법을 폐기(閉氣), 주천화후(周天火侯), 태식(胎息)의 세 단계로 나누어 설명하고 있다. 이 가운데에서도 폐기의 과정이 가장 중요하며 따라서 이를 올바로 이해하고 바르게 수련하는 것이 필요하다고 한다. 『용호비결』과 같은 단학 수행서를 통해서 알 수 있듯이 도교의 수행법은 정신완성을 위해 신체의 상태를 온전하게 보전하고 그 순환상태가 원활하게 함으로써 지속적으로 정신에너지를 공급하고자 한다. 그리고 이러한 심신상관적 인간이해와 종교적 실천은 현대의학이나 심리학에서 말하는 인간의 정신이해와도 상통한다고 할 수 있다.

이 연구는 융합교육 프로그램을 활용하여 중학교 2학년 168명을 대상으로 기술·가정교육의 필요성, 이해도, 흥미도, 참여도와 모둠협동학습에 의한 발표력, 리더십 향상도, 교육효과를 그리고, 융합교육과 융합교육의 효과에 대하여 사전 실태조사를 하여 기술·가정 교과수업에 학생들이 가장 원하는 수업형태를 조사하고 다른 교과와 연계시켜 지도함으로써 융합적 사고와 스스로 문제를 해결할 수 있는 능력인 자기주도적 학습 마인드를 기르는데 목적이 있다.

본 논문의 목적은 초의선사(1786-1866)의 우리 차의 우수함과 이 로운 점을 찬탄하는『동다송』을 중심으로 선다시와 마음치유 관계성 의 시학을 살펴보는데 있다. 시와 글씨 그림과 차에 뛰어나 4절이라 불리는 초의선사는 전남 무안출생으로, 속성은 장씨이고 법명은 의 순(意恂), 초의는 법호, 중부(中孚)는 이름이다. 24세 때, 다산 정약용, 추사 김정희, 해거도인 홍현주, 자하 신위 등 거유들과의 만남은 초의의 생애에 전환점이 되었다. 그들과의 교 유는 초의의 일생동안 유지되었으며, 초의의 독특한 차 정신을 발전 시키는데 영향을 미쳤음은 물론 그의 정신토대를 확립하는데 크게 도움이 되었다. 초의에게 선과 차는 둘이 아니라 하나였다. 다시 말해, '다선일미'였 던 것이다. 여기에는 마음을 수양과 찻자리 사이에는 어떠한 다름이 없다는 것이 함축되어 있다. 차와 선을 할 때에는 마음의 고요와 집 중이 있어야 한다. 그러한‘다선삼매’의 상태에서는 얻음과 상실, 사 랑과 미움, 너와 나 등 이항 대립이 있을 수 없다. 때문에 초의는 한 잔의 차에 법희선열이 녹아있다고 생각하고 다선삼매에서 법희선열 을 즐겼을 뿐만 아니라 타인들과 차를 즐겨 마시며 정담을 나누고 교 유를 했다. 따라서 정성을 다해 차를 만들고 마심으로써 집중과 통찰을 높이고 마음을 맑히며 깨달음에 이르렀던 선사들의 선다시를 읽고 감상하는 것은 오감의 정화는 물론 베품과‘내려놓기’,‘ 비움’을 통해 불안과 스트레스를 받으며 살아가는 현대인들의 마음을 치유하는 효과적인 방법이 될 수 있을 것으로 생각된다.

이 연구의 목적은 GIS(Geographic Information Systems) 학습에서 성별과 전공 차이가 공간적 습관의 자기 평가에 어떤 영향을 미치는지를 살펴보는 것이다. 많은 연구자들이 GIS가 학생들의 공간적 사고 향상을 위한 효과적인 도구가 될 수 있다고 주장했지만 GIS 학습과 공간적 습관의 상관관계에 대한 논의는 부족했다. 이 연구는 GIS 학습이 공간적 습관 향상에 도움이 된다는 기존 연구를 확장하여 성별과 전공의 영향에 대해 고찰하였다. 이 연구의 주요 결과는 다음과 같다. 첫째, 공간적 습관을 측정하는 SHOMI(Spatial Habits of Mind Inventory)의 총점에서 성별 차이가 발견되지 않았다(사전, 사후 테스트 각각 점수). 그러나 남녀 모두 GIS 학습 후 공간적 관점의 적용 정도가 높아졌다(사전, 사후 테스트 점수 차이). 공간적 습관의 향상 정도를 하위 영역으로 구분해서 살펴보았을 때에는 영역별로 남녀의 향상에 차이가 있었다. 둘째, 전공의 차이는 성별 차이보다 그 영향력의 정도가 컸다. GIS 학습 집단에서 성별 차이가 없었던 이유는 GIS 수업에 참여한 여학생들의 전공이 대부분 지리학 혹은 지리학과 관련된 것이어서 일반적인 여학생 집단을 대표하지 못했기 때문인 것으로 보인다.

이 연구는 나눔교육 프로그램이 만5세 유아가 배려와 나눔의 마음을 키우는데 영향을 미치는가를 알아보기 위한 것으로 연구자의 담임학급 만5세 유아 30명을 대상으로 연구되었다. 연간 생활주제에 적합한 나눔교육의 내용을 선정해 적용한 결과, 유아가 친구 뿐 아니라 사회적 약자를 배려하고 그들에게 필요한 도움을 주어야 한다는 실천적인 생각을 가지게 되었으며, 일상생활에서도 친구를 돕는 등 친사회적 행동이 증가하였다. 연구 결과 나눔교육 프로그램의 지속적인 운영은 유아의 배려와 나눔의 마음을 키우는데 긍정적인 영향을 미친다는 것을 알 수 있었다.

Leibniz was trying in his whole life to establish mutual understanding and cooperation in many respects, especially between the east and the west. This paper focuses on philosophy of mind in both Confucianism and Leibniz's organism. On the one hand, the two are almost in consonance with each other. Firstly, in the point of mind, Confucianism shows that mind has the characteristic of subjectivity and has a process for self-fulfilment as well. In Leibniz's organism, mind refers to the rational soul, which has the ability of introspection. Secondly, in the point of man, for Confucianism, man has morality, which distinguishes man from beast. For Leibniz, it is alike that man has self-awareness, which makes man to be man. On the other hand, the two are quite different. In the point of the relationship between mind and object, as well as man and the nature, Confucianism holds that mind and object is a unity. Man is an integral part of the nature natively. Nevertheless, as for Leibniz, mind and object are separated. Orders were set up by preestablished harmony. In summary, Confucianism and Leibniz have both the similar and different arguments on mind, which lay exactly the foundation for the dialogue and study between each other.

The inquiry about the relationship between mind and the world is a question that attracted a lot of philosophers, scientists and other researchers' great attention. It also gets some attention in Chinese traditional philosophy. In this paper, I focus on the construction of the ethical world in Wang Yang Ming's philosophy. The most important question that I concern is how the ethical world is built from Wang's point of view. According to Wang's theory, the world is built in our mind, which means it exists in our intentional activity, which is facing the outside material world and connected to it. The world exists when there is an intentional activity. Based on Wang's theory, I try to make a comparison between Wang yangming and some Western philosophers, such as Edmund Husserl, George Berkeley, through different concept of the "World". Firstly, I give a brief introduction about Wang yangming's philosophy of Mind ( Xin xue {.'~)and explain the construction of the world of meaning in Wang's theory. Second, Wang's explanation has a lot in common with some Western scholars' theory, but they are not always facing the problem in the same sense. I would try to distinguish their differences in the relation between mind and the world, at the same time, to clarify in what sense they use the concept of world. Finally, through the comparison above, I offer some provisional conclusions about the inquiry on the relation between mind and the world.

The mind-body problem is one of the basic problem of Chinese traditional philosophy , which is dated back to Qing dynasty . Mind is subject , and body is object , how its relationship does work confused the ancient Chinese philosopher for thousands years , it also influences the way the Chinese people see the nature , the society , and themselves . The main trend of the thoughts considered the mind and the body should be in a harmony , and the mind is the commander . The principle grows in nature , and the essence always in mind . The golden mean of the Confucian school tells the inside and outside of the Dao is always together . This article will analyse the logic of the chinese traditional mind , and use the Chinese tradtioanl arts as the examples , especially the Chinese traditional opera and the traditional painting . We know the arts is directly related to the artists' mind , and the way they see the world . A conclusion will be get : the logic of Chinese traditional mind is a dialectical truth . Compare with the western ancient artists who is loyal to their eyes , the Chinese traditional artists pay more attention to their mind . The truth of former's work is based on the original look of the world , but the truth of the Chinese arts is a subject world which reflected the outside , namely the harmony of the inside and outside

Traditional Chinese Philosophy is different with the Western Philosophy as metaphysics of substance and epistemology for inquiry cosmos, world and knowledge. Its interest lies in considering the relationship between man and world, man and man, man and himself, in order to construct ethic aesthetical and value world of meaning. Therefore, Chinese Philosophical Human Studies of humanism directly concern the issue of mind. There is not only theory of Mind-Nature, but also many scholars regard Confucianism as Philosophy of Mind, so that some see Chinese Philosophy as Philosophy of Mind. These understanding are coincident with postmodern Mind Ecology Studies in the perspective of Process Philosophy, so we. can say that Chinese Philosophy of Mind has the meaning of Mind Ecology Studies, and the latter further demonstrates the contemporary theoretic value and meaning of practice from Chinese Philosophy of Mind. Hence, three issues have to be discussed in this paper. First one is the Mind as Absolute Subject and Its Characters. The traditional Chinese Philosophy always see mind as an absolute subject which dominates everything, concerns everything in the universe, moreover, the mind as absolute subject has characters of wholeness and introversion. Second one is The Mind with Praxis Function for Growing and Developing. The growing and developing is a process, so the mind is not entity but spiritual praxis for actualizing Sage Realm of morality. In the course, various factors and relations of the mind get synergy in the thinking of organism and holism. Third one is Seeing Chinese Philosophy of Mind from Mind Ecology Studies.

Annotation. The Book of Changes (Y1 J1ng, Chzou I) is the oldest text which is largely defining constructions of thoughts, system of values and algorithm of human behavior in the culture of Far East and South-Eastern Asia. The aim of the article is to determine the understanding of Mind as a human cognition in this authoritative text taking into account Russian interpretation which was made by Y. K. Shutsky. This issue, which has not always stressed by scientists, accelerates philosophical-worldview significance of Y1 J1ng and helps to recognize some aspects of how world famous representatives of cultural cluster of Far East and South-Eastern Asia understand the Mind. The object of this article is interpretation of mind in the Book of Changes, which is an authoritative philosophical monument of Ancient China. The author proves that this text has a philosophical origin, not only according to its content, but also in its type of interaction with the reader. There are defined some textual elements of the Book of Changes, which allow to reconstruct the interpretation of mind, in many aspects relevant to the modern cultural situation.

One of the central problems for today's philosophy is elucidation roles of individuals and communities in history. For modern researchers it is stress-free to keep a clear divided line between them, as well as between religious and secular, communalist and nationalist and etc. Such approach becoming a recognized problem and I want to suggest that one way of shedding light on the issue may lie in widening sphere of philosophical discourse on mind, without making simplistic distinctions between rational and irrational in history. At this context would be right to recognize that culture creates the human mind. Once this done, it becomes less complicated to evaluate not just the pass history but also the current socio-political trends of modern development, including Central-Asian. At this context I propose to stress role of communitarian mind and it's oppositions\links with today's nationalism in the region. Community-based social structures managed to survive for a long Central-Asian history. Islam as a dominant religion managed to accept communal diversity as a natural law here. Such frame is particularly observable since Central-Asian Muslims succeeded to develop and keep unique TurkishPersian (settled-nomad) cultural synthesis. However today we have heating up problems among all five modern Central Asian states (Tajikistan, Uzbekistan, Kazakhstan, Kirgizstan, Turkmenistan) and most experts could not able to have clear explanations on today's brinkmanship (borders, water, migrants and etc.). But on the roots of conflict is ignoring communitarian mind and accepting nationalism.

Shitao(:tJ11) suggested that the one stroke of painting is the beginning of the Universe. he claimed that the one is the foundation of all the images. It is based on the DaoJ! that is erupted myriad creatures. His theory of one stroke is showing the root of the world and mind of artists. His theory is a mind theory of mind as well. As a Korean painter, I would like to explain my painting by the Shitao's theory of one stroke. It is painted by natural color from pine tree to draw the pine tree. It is claimed that one stroke is displayed by the way of seamless from the material to art.

In Korea, there has recently been a hot debate around the theory of sudden enlightenment by Jinul, one of the two greatest scholar monks in the history of the Buddhist tradition of Korea. This debate was provoked by a contemporary monk named "Seongcheol," who criticized Jinul's theory is not perfect due to its emphasis on the need of gradual practice for the ultimate awakening. Since Jinul literally embraces the idea of sudden enlightenment with gradual practice, Seongcheol's criticism has some persuasive power. This debate is important in that it might shed light on the nature of human mind in general in the aspect of its fundamental characteristics. Daosheng, the original proponent of sudden enlightenment in China, emphasizes that the sudden enlightenment of Buddha nature in one's own mind consists in overcoming the objective observation of Buddha nature and perceiving Buddha nature through a spontaneous and subjective self-awakening. Since the ultimate identity of human person in its subjectivity has recently been challenged by some scientists and philosophers, the significance of sudden enlightenment in East Asia, especially in regard with Jinul's theory, might be reexamined in the context of this contemporary challenge so that it can contribute to the deeper discussion on the uniqueness of the nature of human subjectivity.

There have been debates in almost every corner of the globe over the definitions of culture, identity, and what is ethics. These social constructs all originate in our mind, a product of an individuals' ontology, genes, environment and relationships. As countries have developed spaces to discuss their values, we have also seen the role of social science as a driver towards understanding of different social relations and patterns between and within cultures, and increased understanding of our views of nature. Bioethics is the concept of love, balancing benefits and risks of choices and decisions, in our ethical mind. This heritage can be seen in all cultures, religions, and in ancient writings from around the world. This paper will explore in particular some examples of the ethical mind in American and Asian peoples, starting with descriptions that we have in a project to construct an Repository of the Ethical Worldviews of Nature of selected indigenous peoples. Some of the cultures lack written repositories of their traditions, but in both regions there are attempts by some communities to document their traditions, and/ or apply them to contemporary ethical challenges in a post colonial era. How should we proceed in these studies, also given that the mind of youth and aged persons also vary in the era of mundialization and globalization.

This study is designed to share a common frame and perspective for comparative studies on mind in a more comprehensive scale and to seek for the way how to depict the Geography of Asian Mind. In this study the Geography of Asian Mind will be discussed as the form of Topology of Mind Model (its abbreviation is TOMM). And this study utHlzes the humanistic approach to the Studies on the Mind as another main methodology balanced with the sc1entific approaches and so most important units of this study are the networks of concepts of the mind. The Mind Model proposed in this study means a specialized pattern of a network of mind concepts used in a field of academic learning or a standardized understanding in a cultural context. The comparison mentioned in this study is just the comparison of mind model to mind model, that is, comparison of network of mind concepts to another one. Therefore this study, which regards the language or the networks of mind concepts as the bask units, has a distinguished feature from the sc1entist research which has little concern about the significance of the language. The proposed methods for the comparative studies on mind are ecological approach, intercultural perspective, interdisciplinary research, and bridging between the traditional wisdoms and present scientific knowledge. The TOMM consists of pentagonal spider gram. The pentagonal spider gram is as follow: 1) Structure and operation of the mind, 2) Change and growth of the mind, 3) Existence and place of the mind, 4) Observation, evaluation and diagnosis of the mind, and 5) Action and effect of the mind.