• Proceedings of the Korea Contents Association Conference
• /
• 2008.05a
• /
• pp.314-323
• /
• 2008

The purpose of this study is to show the optimal leadership model based on general manager management that is related to hotel employees, which may then be applied to ideal hotel management in Korea. The variables analyzed in this study are employee-management relations from the lowest ranking employee to the highest level of management, with communication and job understanding held common among the subjects. This study looks in detail at four main concepts. Firstly, the employees are encouraged to put forth their best efforts through the standardization of the requirements and regulations of the job and ensuring product suitability. Secondly, the cultivation of new hotel culture empowers the employees. The third point taken into account is the encouragement of employees to take pride in the work they do, which is done through a kind of reward system and salary. The final point considered is the empowerment of employees, which results in employee commitment to the job.

• The Journal of the Korea Contents Association
• /
• v.8 no.10
• /
• pp.287-300
• /
• 2008

The purpose of this study is to show the optimal leadership model based on general manager management that is related to hotel employees, which may then be applied to ideal hotel management in Korea. The variables analyzed in this study are employee-management relations from the lowest ranking employee to the highest level of management, with communication and job understanding held common among the subjects. This study looks in detail at four main concepts. Firstly, the employees are encouraged to put forth their best efforts through the standardization of the requirements and regulations of the job and ensuring product suitability. Secondly, the cultivation of new hotel culture empowers the employees. The third point taken into account is the encouragement of employees to take pride in the work they do, which is done through a kind of reward system and salary. The final point considered is the empowerment of employees, which results in employee commitment to the job.

• The Journal of the Korea Contents Association
• /
• v.18 no.3
• /
• pp.592-600
• /
• 2018

As the field of robots is evolving to intelligent robots that can replace even humans' mental or emotional labor, 'robot ethics' needed in relationship between humans and robots is becoming a crucial issue these days. The purpose of this study is to consider the ethics of robots and humans that is essential in this post-human age. It will deal with the followings as the main contents. First, with the cases of developing ethics software intended to make robots practice ethics, the authors begin this research being conscious about the matter of whether robots can really judge what is right or wrong only with the ethics codes entered forcibly. Second, regarding robot ethics, we should consider unethicality that might arise from learning data internalizing human biasness and also reflect ethical differences between countries or between cultures, that is, ethical relativism. Third, robot ethics should not be just about ethics codes intended for robots but reflect the new concept of 'human ethics' that allows humans and robots to coevolve.

• The Journal of Korean Philosophical History
• /
• no.57
• /
• pp.91-125
• /
• 2018

This study aims at attempting to make a new interpretation of Mencius from the point of social welfare. The thoughts of social welfare, found from Mencius, are temporal and humanistic and near to those in nowadays. Social welfare began under the name of philanthropic work, relief work, charitable work or social work from the Industrial Revolution in the 18th century on. Welfare means the whole social activities such as satisfying the fundamental desires of the social members, ensuring the conditions of their lives, and ultimately achieving social integration and stability. It means the conditions of their lives and wellbeing. Wellbeing means the minimal physical desires and psychological stability. The realization of the economic system through concept of steady livelihood and steady mind, tax system and well-field system, proposed by Mencius, can be ensured by the whole social activities such as ensuring the stable lives of the social members, enriching and satisfying their happiness and ultimately achieving social integration and stability. The thoughts of Mencius include people-as-root idea, which regards people as most important and tries to solve the instability and inequality that are the structural vulnerabilities in modern capitalist society. His concept of Way of the king means promoting people's sense of happiness through education of morality, based upon the people-as-root idea and filial and fraternal responsibilities. The main ideas of social welfare include living like a human being, ensuring minimal physical and psychological stabilities through social welfare system and welfare policy, enriching human dignity and freedom and enhancing the quality of lives. The thoughts of Mencius include all the above ideas. In particular, he desired to establish ethically and morally stable society by economically implementing the well-field system in Zhou dynasty, based upon politically benevolent governance of the politicians. That society was the people-as-root society, the realization of which was the ideal society Mencius desired to establish, and the goal of his thoughts on social welfare. This study, among the thoughts of Mencius, investigated his ideas on social welfare and the practical ethics for applying them to real society. In addition, to understand his ideas on social welfare, not only the social and economic backgrounds and conditions but also the political ideas at that time were also investigated. This will provide the opportunity to make more in-depth research of the elements of social welfare intrinsically contained in his thoughts.

• Journal of the Korean association of regional geographers
• /
• v.22 no.1
• /
• pp.151-167
• /
• 2016

Conventional social science typically regards the idea of a 'mountain' as part of 'nature' and a physical environment existing separately from, or prior to, human society and culture. However, in Korea, which is 70% mountainous land, the 'mountain' is part of a unique 'social nature'. This research develops the idea that in this context the mountain is a social nature and a cultural landscape which are tied heavily to the idea of travel. The article interrogates why the scenic beauties of Mt. Kumgang have been perceived and conveyed through multiple generations since the Chosun Dynasty period. Focusing on Mt. Kumgang, this article illustrates how strongly people have held dreams of mountain travel, for the whole life-time. Travel writings(or accounts of trips to the mountain) and artwork have played a particularly important role in creating Mt. Kumgang's reputation as the most beautiful mountain in the country. At the same time, the access to the mountain was often a dangerous adventure, with many travelers facing hunger and extreme physical challenges. As portrayed in writings and artwork, the overall effect of these dynamics was the creation of a socionatural place of striking beauty that even seemed to have mystical or magical fantasy. According to Confucian ideals, full appreciation of nature and its beauty was key to understanding the logics of the universe and to achieving a high moral standard, which contributed to decide to leave for the mountain as well. The essays, poems, and paintings of Mt. Kumgang since the Chosun Dynasty period that portrayed the mountain's beauty collectively served to produce the mountain as a socionatural landscape engendered with potent place-myths, important historical meaning, and strong aesthetic associations. Thus, the travel to the mountain seemed never completed over until travelers had completed various artistic representations to record and to memorize what they'd done and seen in Mt. Kumgang, which had been performed for the strong purpose of social sharing of the real the mountain's beauties and itinerary.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.145-176
• /
• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• Journal of Korean Home Economics Education Association
• /
• v.22 no.4
• /
• pp.139-154
• /
• 2010

The purpose of this study was to put forth of a future vision from examining of social contribution, future direction, and theoretical framework of home economics education and its cases of practice in educational setting. This study was carried with literature review, and results of study were as follows: First, home economics education should contribute to society through (1) educating individuals suffering from family tiredness to maintain autonomous lives free from distorted family ideology by being critically conscious of them in individual dimension, (2) educating individuals to develop a competence as a citizen to be critical of family ego-centric ideas and to participate and support communal life in family-social dimension, and (3) educating female and male students gender sensitivity and management of family life to be critical of gender discrimination ideology in gender dimension. Second, future home economics education should reinforce all round character education which let students develop their creativity and problem solving ability and foster students' wisdom of life with honesty and morality rather than merely acquiring knowledge in individual dimension. Third, this study employed Brown and Paolucci's conceptual scheme as a theoretical framework which focuses on the role of home economics education leading individuals and families as a changing agent. This framework let individuals and families to critically examine the social character and ideas provided by existing social, economical, and political systems, and to transform social character and ideas to build an ideal societal condition when there are any problems in them. Fourth, this study examined sample classroom instruction of Japan and FCCLA of United States of America to see how they educate students to become a changing agent. In conclusion, future vision of home economics education is to accomplish family revolution to sustain happy family relation and their family lives in which they feel pampered from achievement and free from distorted family ideology. For home economics to accomplish family revolution, it should strengthen education for empowerment, enlightenment, and autonomy. This study calls for immediate paradigm shift not as an occupational but as a practical-critical praxis subject matter for family revolution through home economics education.

• The Journal of the Korea Contents Association
• /
• v.22 no.4
• /
• pp.579-591
• /
• 2022

Today's Fourth Industrial Revolution is now showing a huge trend that cannot be rejected or ignored. Historically, the Industrial Revolution has always had a significant impact on the function and form of cities, so it is very necessary for modern Christianity to establish the right cultural perspective in urban settings and seek ways to contribute socially in the public domain. Therefore, the purpose of this study was to find the right role of Christianity in new urban spaces and structures based on the following three questions. First, what is a sustainable 'good' city in a new era? What are the principles and conditions of the 'good' city? Second, what is the relationship between the city and Christianity? Third, what role should Christianity in the city play for co-prosperity and community? In response to the third question, the study presented the following applications: First, it is necessary to restore and practice Christian civic culture. Second, Christianity should also take the lead in restoring morality in the market economy. Third, it is necessary to implement Christian values beyond caring and charity. Fourth, the church needs a role and cooperation as a civil society that restores humanity and faith.

• The Journal of the Convergence on Culture Technology
• /
• v.9 no.2
• /
• pp.269-274
• /
• 2023

The purpose of this study is to investigate the factors of Confucius' resilience and the source of his strength through which he overcame and accepted numerous adversities and took a leap from the perspective of modern positive psychology. This study reexamines Confucius' life as a human being, accepting his mental and physical limitations despite numerous trials, overcoming his misfortune, conveying the morals and values that people must protect, and presenting the positive character of being able to practice the truth among people through today's positive psychology. It was compared with the core concepts presented in. References were made to materials and literature related to Confucius. Through research, Confucius's greatest strengths were proven to be human relationships living together in love and consideration, with Confucius's core ideology, benevolence and loyalty.

• Korean Journal of Social Welfare
• /
• v.59 no.2
• /
• pp.5-38
• /
• 2007

This study attempts to develop a theory on the evolving process of wealthy major donors' sharing lives in Korea through a grounded theory approach. To conduct this study, the researchers have in-depth interviews with 11 exemplary wealthy major donors who have more than one million US dollars in his or her own asset and donate more than ten thousand US dollars annually. In data analysis, this study identifies 161 concepts on the evolving process of wealthy major donors' sharing lives; and the concepts are categorized with 33 sub-categories and 14 categories. In the paradigm model on the evolving process of wealthy major donors' sharing lives, it is identified that the central phenomenon, 'practicing sharing lives as noblesse oblige', is related with the causal conditions such as 'learning through memories and observation', 'realizing my duties', and 'emphasizing'; and the central phenomenon is related with the contingent conditions such as 'being sensitive to external evaluation', 'having limited information on giving', 'distrusting donation related environments'. The action/interactional sequences such as 'utilizing relationships' and 'strengthening active participation' are accomplished by moderating conditions such as 'having internal and external supports' and 'guiding by firm conviction'. It reveals that as a result, wealthy major donors enjoy the feeling of becoming a ideal and true wealthy person, establish sharing lives as firm and major parts of overall lives, and experience strong desires for better future and society. In this study, 'generous sharing that shares personal heritages and social benefits' is analyzed as a core category; it shows that sharing of wealthy major donors is related to the characteristics of generosity practice based on moral self-benefiting rather than complete altruistic characteristics or self-sacrificial characteristics. The process analysis reveals that it has the following stages: first, initial giving by exposure to causes or requests; second, routine practice of giving; third, evolution of practice of giving with gradual expansion in quantities and qualities; and fourth, living with giving. In the process, the following four types are identified: devoted wealthy donors for sharing, wealthy donors practicing sharing in daily life, wealthy donors practicing sharing with learning on external stimulus, and wealthy donors practicing sharing on empathy. Finally, this study discusses both meanings of identifying and developing a theory on the evolving process of wealthy major donors' sharing lives and implications of the research results in cultivating and developing potential wealthy major donors in Korea.