• The Journal of the Korea Contents Association
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• v.12 no.9
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• pp.396-407
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• 2012

The Purpose of this study was to examined the relation between Belief and Actual Practice of Instructor according to education in Taekwondo Personality. To get the purpose participants was selected 286 Taekwondo instructors. Selected data were analyzed for descriptive statistic, pearson relation analysis, and multi dimensional analysis with SPSS/PC 18.0. The result was as followed. First, there were different on frequency of important factors between belief and practice of Taekwondo personality based on Taekwondo instructor's cognitive. The order of ethological important factors on Taekwondo instructor's cognitive were manner, confidence, love, perseverance, bravery. But The order of ethological important factors on Taekwondo instructor's practice were manner, confidence, perseverance, leadership, honestly. Second, belief of Taekwondo personality based on Taekwondo instructor's cognitive has positive relationship with practice of Taekwondo personality in a part. There were positive relationship among factors of belief of Taekwondo personality but were lower positive relationship among factors of practice of Taekwondo personality. Taekwondo instructors' determination on teaching belief has positive effect on guidance factor, practical factor, variety factor, if the teaching belief has higher score then the teaching practice has higher practical teaching.

• 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.

• Review of Korea Contents Association
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• v.13 no.2
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• pp.47-52
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• 2015

• 한국도로학회지:도로
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• v.16 no.3
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• pp.33-40
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• 2014

• 대학교육
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• s.93
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• pp.47-53
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• 1998

지금의 사회봉사에 대해 사회 일각에서는 자원봉사를 제도화함으로써 봉사가 강용될 뿐만 아니라 형식적으로 이루어지고 있어 본래 의미를 퇴색시키고 있다는 비판도 있다. 그러나 다른 한편으로 그간의 산업사회의 폐해와 배금주의로 인해 실종된 봉사의 덕목을 소생하고 생활화하는 것은 민족공동체 회복을 위해 바람직하다는 공감대가 형성되고 있다. 특히 자원봉사가 각급학교 교육에 제도화되고 있는 만큼 초.중.고교와 대학의 사회봉사를 연계하여 체계화할 필요성이 크다.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.

• Journal of Convergence for Information Technology
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• v.8 no.3
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• pp.91-97
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• 2018

The purpose of this study is to identify the factors affecting the Christian characters of Korean church members. In addition, this study also examined the virtues and measurement index of Christian characters, general factors of church members and relationship between 9 virtues of Christian characters of church members and related influences. In this study, a questionnaire survey was conducted with one to one interview through the assistance of church officials. The results based on the survey showed no significant differences in Christian characters according to the personal factors and church factors. However, it was identified that the church satisfaction among the church factors affected the Christian character. In order to improve the negative image of Korean church through this study, this study tries to show the relationship with Christian characters and the importance of Christian characters in the church and to suggest the necessity of education. This study seeks to review the correlation that the faith of Korean Christians, their status and title within the church, length of year they've had faith and their satisfaction with church life have with their well-rounded character as a Christian, what factors or values affect the personality of Christians in Korean chruches, and what programs or action steps can be taken to provide the most optimal and feasible way to promote a better well-rounded character in Korean Christians.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• KLA journal
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• v.38 no.6 s.307
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• pp.40-44
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• 1997

이제 우리는 전문인으로서의 도덕적 가치체계를 확립하고 행동의 지향점을 명백히 정립할 수 있는 지표를 갖게 되었다. 1997년 10월 30일 한국도서관협회가 주관하는 제 35차 전국도서관대회에서 '도서관인윤리선언'이 채택되고 만인이 지켜보는 가운데 공식적인 선포식을 갖게 됨으로 역사상 최초로 우리의 덕목과 행위지표가 창제된 것이다. 주문(主文) 7개조항과 28개 행위지표로 설정된 이 윤리선언은 도서관인의 존재양식을 극명하게 부각한 것이며 시대가 부과하고 있는 임무를 적극 수용하려는 결연한 의지가 담겨 있다. 선언문의 기본 개념은 한국의 사회적 현실이, 그리고 도서관이 처하고 있는 여건이 개선되고 시정되지 않으면 않되며, 그 일차적 책무는 우리 도서관인에게 있다는 것이다.

• 대학교육
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• s.143
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• pp.32-35
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• 2006

우리 대학의 리더십 발휘와 책무는 대학사회의 구성원과 정치·경제적 압력, 제도 시스템과 같은 상황적 요소들이 작용하고 있다. 그러나 무엇보다도 가장 큰 정당성의 파워와 정책 결정의 권한을 가진 총장의 리더십이야말로 대학조직 전체 리더십의 핵심 요소이자 촉매제이다. 이러한 총장 리더십의 공통적인 덕목을 집약해 보면 대학총장은 비전과 꿈을 가져야 하며, 창조적 사고를 가지고, 대학의 생존전략 우선순위를 선택할 수 있는 능력 있고 전문가적인 자질을 가져야 한다. 또한 개방된 의식을 지녀야 하며, 국제적 감각이 있는, 교육경영자로서의 CEO형 총장이 되어야 한다. 그리고 재원확보에 다각적인 노력을 하여 그 기대에 부응해야 한다.