• The Southeast Asian review
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• v.27 no.1
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• pp.131-161
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• 2017

The political dynamics of Malaysia in 2016 should be seen as a process of losing an political opportunity mainly due to the split in opposition parties. The opportunity for political development was triggered by the ruling party in crisis. The ongoing 1Malaysia Development Berhad (1MDB) scandal involving the Prime Minister Najib Razak would have provided a favorable condition for the transfer of power. The opposition parties have however failed to utilize the chance that has arisen since the general elections in 2008 and 2013 due to the chronic problem of disunity. It can be seen as distortions of political development referring to a phenomenon in which a chance for regime change formed by the crisis in authoritarian regime is distorted by internal conflicts among opposition parties. Malaysia's political turmoil seemed to paralyze its economy while foreign policy was used as a tool for domestic politics. It was reported that the key economic indicator have worsen including exports and budget deficit. The ringgit had dropped to its lowest level since the economic crisis in 1997-98 which was mainly attributed to diminishing credibility on the Najib's administration. Najib's political struggle has also impeded Malaysia's foreign policy which has attempt to embrace China and the Rohingya issue. The chance to manage key risks would be diminished if oppositions' disunity continues as there is speculation that the general election could be held in 2017.

• Proceedings of the Korea Contents Association Conference
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• 2019.05a
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• pp.109-110
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• 2019

자본주의 사회에서 기업은 이윤의 극대화라는 목표를 이루기 위해, 인간을 하나의 자원으로 간주하여 도구화 하는 경향이 있다. 그 결과 인간소외(alienation) 및 부의 양극화 현상이 심각한 사회적 문제로 거론되고 있다. 오늘날 경제성장에 따른 물질적 풍요와 번영이 인류사회에 행복을 가져다 줄 것이라는 통념은 '물질적 풍요 속의 정신적 빈곤'이라는 문제제기에 의해 그 위상이 흔들리고 있다. 자본주의가 인류사회의 행복과 공동번영에 기여하는 경제체제로서 역할을 다하려면, 자본주의 역시 시대의 변화에 맞추어 진화해야 한다. 본 논문에서는 새 시대에 걸 맞는 자본주의의 대안을 논의하고자, 저자 이재윤이 창시한 깨달음경영학(MOSEE;Management Of allSelves' Enlightenment and Empowerment)의 새로운 과학적 학문연구를 통해 새로운 실현성 영역을 추구하는 동시에, 깨달음경영의 새로운 5차원 요소인 의식(영성) 자원 및 자산(SRA:Spirit Resource and Asset)과 본질적으로 무(無)에서 유(有)를 창조하는 진성 창조경영(MOC:Management Of Creation)의 연구 및 인간의식 성장 방법론에 대하여 발표 하고자 한다. 이로써 현대의 주요한 여러 경영철학들 예컨대 CSV(마이클 포터) SI(개리 함멜) 복잡계 철학 美德경영 등의 내재된 구조적 제약들을 분석 평가하고 한계를 극복하는 방안들을 제시함으로써 21세기 우주 인류 신문명 창달을 위한 5차원의 깨달음경영 혁명을 성취 하고자 한다. 즉 2040년 전에 지구 인류의 고도 영성 초 과학기술 문명을 넘어서 우주 인류의 초 영성 초 과학기술 문명 창달을 선도하는 학문연구 교육 인류 사회활동을 지속적으로 해갈 것이다. 위와 같이 21세기 우주 인류의 영원한 평화 자유 지속적 번영을 이루고자 한다. 본 연구는 통섭 고찰 제2회로 미국의 마이클 포토와 막 클램머의 공유가치(CSV)와 영국의 게리 함멜과 프라할라드의 전략적 의도와 브라이언 아서의 복잡계 경영경제 이론을 통섭을 고찰한다.

• The Korean Journal of Archival Studies
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• no.73
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• pp.5-46
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• 2022

This study aims to develop the trustworthiness model for public digital records, as an admissibility framework for establishing trust. The trustworthiness model is deemed to used to identify the qualities of the digital records in their lifecycle, including the identity that could be identified at the time of the creation, integrity obtained from the chain-of-custodial management, the evidence of relationship between business activities and records, and the technical or cognitive accessibility. Based on the analysis of the QADEP model, it was decided to develop a model that could measure the trustworthiness of public digital records in the external measurement type, which are authenticity, reliability, and usability. In line with this direction, the model expanded measurement areas and indicators of the QADEP model through the analysis of ISO 16175-1:2020, and measuring metrics was also proposed so that it could be a measuring instrument for public digital records in Korea, after analysing NAK 19-3. It would be useful to expand the model and to test the approach of the trustworthiness model for public digital records.

• Journal of Distribution Science
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• v.10 no.2
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• pp.43-52
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• 2012

As experiential education services are growing, the need for proper management is increasing. Considering that adequate measures are an essential factor for achieving success in managing something, it is important for managers to use a proper system of metrics to measure the performance of experiential education services. However, in spite of this need, little research has been done to develop a valid and reliable set of metrics for assessing the quality of experiential education services. The current study aims to develop a multi-item instrument for assessing the service quality of experiential education. The specific procedure is as follows. First, we generated a pool of possible metrics based on diverse literature on service quality. We elicited possiblemetric items not only from general service quality metrics such as SERVQUAL and SERVPERF but also from educational service quality metrics such as HEdPERF and PESPERF. Second, specialist teachers in the experiential education area screened the initial metrics to boost face validity. Third, we proceeded with multiple rounds of empirical validation of those metrics. Based on this processes, we refined the metrics to determine the final metrics to be used. Fourth, we examined predictive validity by checking the well-established positive relationship between each dimension of metrics and customer satisfaction. In sum, starting with the initial pool of scale items elicited from the previous literature and purifying them empirically through the surveying method, we developed a four-dimensional systemized scale to measure the superiority of experiential education and named it "Experiential Education PERFormance" (EEPERF). Our findings indicate that students (consumers) perceive the superiority of the experiential education (EE) service in the following four dimensions: EE-empathy, EE-reliability, EE-outcome, and EE-landscape. EE-empathy is a judgment in response to the question, "How empathetically does the experiential educational service provider interact with me?" Principal measures are "How well does the service provider understand my needs?," and "How well does the service provider listen to my voice?" Next, EE-reliability is a judgment in response to the question, "How reliably does the experiential educational service provider interact with me?" Major measures are "How reliable is the schedule here?," and "How credible is the service provider?" EE-outcome is a judgmentin response to the question, "What results could I get from this experiential educational service encounter?" Representative measures are "How good is the information that I will acquire form this service encounter?," and "How useful is this service encounter in helping me develop creativity?" Finally, EE-landscape is a judgment about the physical environment. Essential measures are "How convenient is the access to the service encounter?,"and "How well managed are the facilities?" We showed the reliability and validity of the system of metrics. All four dimensions influence customer satisfaction significantly. Practitioners may use the results in planning experiential educational service programs and evaluating each service encounter. The current study isexpected to act as a stepping-stone for future scale improvement. In this case, researchers may use the experience quality paradigm that has recently arisen.

• Journal of the Daesoon Academy of Sciences
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• v.44
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• pp.141-175
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• 2023

This comparative study combines the methodologies of comparative research and literature review to examine Daesoon Thought. Comparative religious analysis in the social sciences, does not presuppose an a priori framework of the essence of religion because it targets various aspects of religion which are revealed within a historical field. However, it does not decompose and return to psychological or social phenomena like social sciences. In addition, with the emergence of religious pluralism, the climate of focusing on similarities between religions has already been accomplished to some degree. Furthermore, it is worth noting that many spiritual movements in modern spirituality reveal mixed or amorphous characteristics without being restricted by specific religious membership. It is time to overcome instrumentation and restore the transcendence of its original appearance even in secular humanist reasoning. It can be said that this reveals the perception that the ills and crises of modern civilization should be overcome in connection with the opening of the acquired world of Daesoon Thought. It could further be said that the main culprit of evil behavior is instrumental reason or degenerated reason rather than spirituality. Religion is the intellectual crystalline body of humankind and aims at human perfection and salvation. However, extremists in previous times amplified conflicts between religions and formed ideas suitable for their specific regions through different experiences. This generated mental rifts that proved greatly influential. At the time of initial inception, each religion confronted and fought other ideologies, but when the era of religious pluralism began, the necessity for inter-spiritual communication became urgent. It could be said that happiness is the realization of human spirituality by exploring the vision of humanism. In that case, the combined methodologies of comparative research and literature review reveal that the spirituality of Daesoon Thought would enable a humanism based on human dignity. This would be a path for seeking spirituality through human life and living as a true human being. Spiritual humanism as discussed through this study aims to share the problems of modern civilization and provide a critical view of modern civilization that shows the roots of prevailing thought are stuck in a Cartesian dualistic view of humanity and the world. The type of spiritual humanism to examined here focuses on a cosmotheandric vision by considering the spiritual return to Daoism via Daesoon Thought. This would treat human beings like heaven in alignment with Donghak ideology and honor the human dignity proposed by Daesoon Thought. It would also deliver sentient beings from suffering and to bliss in accordance with the aims of faith in Maitreya Buddha, and it would implement the Resolution of Grievances for Mutual Beneficence in fulfillment of Daesoon Thought.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.63-90
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• 2019

In pluralistic political realities that have been exposed as antagonistic relationships between self and others, the principle of 'Coincidentia Oppositorum' in Daesoon Thought emphasizes the complementarity between self and others and presents us with a new form of cognition and attitude which can overcome pluralistic political realities. Though solipsism that objectificates others on the basis of the self, the principle of 'Coincidentia Oppositorum' presents us a new form of cognition and attitude with which we can approach others. The principle of 'Coincidentia Oppositorum' is based on the logic that we can secure and extend ourselves only in relation between self and others. Self is not fully formed or perfected without others. Previous discussions on the principle of 'Coincidentia Oppositorum' as it is exists within Daesoon Thought have been limited to Eastern Philosophy. On one hand, this inclination may be due to a narrow understanding of Western Philosophy. The flow of Modern Western Philosophy can at times be a self-reflective output for solipsism. On the other hand, the understanding of the principle of 'Coincidentia Oppositorum in context of a dualistic contrast between Eastern Philosophy and Western Philosophy is not concordant with the principle of 'Coincidentia Oppositorum' which emphasizes the creation of harmony between self and others. This paper aims to investigate avenues to create harmony between Eastern Philosophy and Western Philosophy regarding the principle of 'Coincidentia Oppositorum' in Daesoon Thought. Specifically, attention will be paid to 'flesh' as used by Merleau-Ponty. In his writings, flesh is the matrix which activates the fundamental involvement between self and others. Self is a being of flesh and an ambiguous being which is formed in a double position (seeing and being seen). Flesh can secure and extend the self only through its relationship to an other or multiple others. Restoring the other that has been excluded from modern Western Philosophy, Merleau-Ponty's flesh call for contemplation into the meaning of the other and of otherness.