• Culinary science and hospitality research
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• v.19 no.5
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• pp.264-279
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• 2013

This study aimed to analyze the differences between the types of disputes in food service franchises and the relevant corporate information. For this aim, the types of disputes were analyzed on the basis of the cases reported by the Korea Fair Trade Commission, and whether there are any differences from the relevant corporate information was analyzed using SPSS WIN(V.17.0). According to analysis results, the most often seen types of disputes were failure to provide the information disclosure sheet (58.5%) and failure to deposit franchising fee (15.1%). In Kruskal-Wallis test between the type of disputes and related corporate information variables, significant difference was found under significance level p<.05 for sales volume, the establishment period and the number of franchisees, and under p<.1 for the number of full-time employees. In correlation coefficient, the establishment period, the number of full-time employees and the number of franchisees showed positive correlation(p<.05), and the number of full-time employees showed correlation in the number of franchisees and the number of brands under the significance level p<.05. As a solution for the dispute, there should be franchisors' responsibility to comply with the principle of good faith, the authorities' strengthening exemplary transaction criteria and legal systems, as well as experts' consulting for prospective franchisees prior to establishing business.

• Korean Security Journal
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• no.28
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• pp.131-152
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• 2011

Jangyongyoung was a royal guard in the King Jeongjo Period. The guard was established after the inauguration of King Jeongjo to protect the king and strengthen the royal authority. In terms of security study, it has high value in that it gives insights to the development of security system and its achievements and new role of supporting king's cultural events. Jangyongyoung was a formal guard established to achieve king's political reform. After the King Injo restoration, there sprouted many security guards, including Howicheong, Eoyounggun, and Gemgun. Those were all makeshift systems. But Jangyongyoung grew as a standing and futurist system as it went through some different names, Sukwiso, Jangyongwi, and finally Jangyongyoung. It served to protect the legitimacy of King's succession, to strengthen royal authority, and to bring stability to people's lives. Jangyongyoung had an efficient organization and operation. It also had the characteristics of modern security, integration, professionalism and size. In Jangyongyoung, military training and security were not separate. They protected king from dangers and guarded king's bed, and they trained themselves to deal with unforeseen occurrences. By doing so, they could support king's many activities, including visit to royal tombs, touring of Hwaseong Fortress, and watching military training. Jangyongyoung not only served as a military guard but also it had a cultural function. They made it possible that king and people met in the king's procession. Jangyongyoung supported Jeongjo's political reform, and as a royal guard it enhanced the authority of royal family and exemplified a new security guard by supporting king's cultural events where king, servants and people could become one.

• (The)Study of the Eastern Classic
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• no.68
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• pp.237-281
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• 2017

This research aimed at investigating Kim Gyoshin's recognition on Korean traditional ideology and harmony of Christian idea and traditional idea through the writing and diary in "Bible Joseon". Kim Gyoshin expressed positive interest in Korean traditional idea and traditional religion, and intended to localize Christian belief through communicating with them. He expressed infinite respect for national cultural asset of Buddhism, intending to research Korean Buddhism. He paid utmost attention to Confucianism among traditional ideas. He had a strong affection for learning(好學), benevolence(仁義), conscience(良心) of Confucianism as patriotic character. He calmly practiced caution and solitary(愼獨) of sincere(誠), solemnity(敬) of Confucianism through his life, however he chose Christian belief by accepting atonement belief realizing human sinful nature fundamentally inherent in human being. He personally respected Confucius and lived after the model of him, however he searched the spirit of life to renew the people from Christianity. Academically, he respected Confucius, and believed in Jesus in religion. He highly evaluated the attitude of patriot(志士), which highly regarded the academic attitude of learning(好學) and benevolence(仁義), in this regard, criticized blind and non-intellectual belief. He had an open attitude toward Korean traditional idea with no prejudice. As human individuals have their own inherent moral value, he viewed that each people would have their inherent ethnicity and mission. He considered that Korean Peninsula where contradiction and yoke of the world history are inherent is the center of East Asia that would purify injustice of the world. He viewed that Korean people had owned their original good heart[仁] even before Buddhism and Confucianism had been transmitted to the country. He determined that Korean people were good people, who received goodness from the heaven. However, while Uchimura created Japanese style Christianity by adapting Japanese knighthood to Christian idea, Kim Gyoshin lacked sharp critical mind regarding how to establish Korean style Christianity by adapting which of Korean traditional idea to Christian idea.

• (The)Study of the Eastern Classic
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• no.48
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• pp.117-145
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• 2012

Gongsageunmunrok is a book that was edited by Jung Jae-ryun. He edited and chose some stories good enough to be an role model to descendants. There were all about 310 stories in that book. A forth of them is story about women. There were 4 types of women in the book. cautious women and women to see through a covered fact.Women who have a lot of authority, women who ask a man something, The women cautious women are generally a royal family. They tried to stabilize their royal family and nation. The way to stabilize was a good behavior. Women who have authority harms equitably and authenticity of official business. Requesting women, also, harm fairness of official business. Gongsageunmunrok has many different meanings like the following. First of all, There are women life of royal family's women in the book. Second, It is the book which can be based on later stories about women. Lee Geng-ik(李肯翊) rewrote on Yeunreusilgisul(燃藜室記述). Especially, Kim Reu rewrote the story titled 'Hansukwonjeon(韓淑媛傳)'. Sung Hae-eung,also, rewote Han Bo-hyang's story. Third, There are many stories with the life of court maid. It is useful to study all the life of court maid, political events and current events. Forth, It describes with women's aspects. Therefore many women's clique can be understood. Fifth, It can show women's literary work and a phase of women's literary activity.

• (The)Study of the Eastern Classic
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• no.41
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• pp.445-476
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• 2010

In this essay I aimed to analyze the concept of cultivation in east asian aesthetics. Most people regarded traditional asian paintings as an artwork that was obviously an artwork by artists. Moreover, they emphasized the cultivation of artists in their creation and used to accept the concept of cultivation which means cultivating one's mind. Generally speaking, to cultivate one's mind meant enlarging one's ethical behavior and he or she became a better person. And in creation, it meant considering all things more deeply. In this point of view, it was too vague to notice the meaning. What is an accurate meaning of cultivate artist's mind? What was the relation between creation and cultivation? In confucian philosophy, the concept of cultivation had two meanings. One was to enlarge one's ethical behavior and the other was to improve one's knowledge about things. The knowledge implied all of the one's experiences about things. Thus, the knowledge meant what he communicated with under his surroundings and created. In this perspective, to analyze the case of "Dohwaguenmungi" and "Limchungochi", cultivation was related to 'you(游)' and 'jing(精)'. It implied all of the artist's efforts to make communication with his objects deeper and wider, at last, he created his own meaning about object that he experienced. Therefore, I suggest that when we use the concept of cultivation in the context of creation, it should be used as the meaning related with improving one's knowledge about things.

• Journal of Korean Philosophical Society
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• v.141
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• pp.133-166
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• 2017

The main aim of this paper is to show why justice is based on convention, not nature, in David Hume. Most philosopher, since Aristotle, have considered justice in relation to distribution. This understanding of justice continues up to modern times, and is handled especially in relation to ownership or private property in modern times. In modern times, private property is regarded as an absolute right that should not be violated in any case. Hume identifies this private property with justice. The absolute inviolability of private property is equivalent to never violate to justice. Hume is concerned with the question of where this justice originate. In other words, Hume is not concerned with the Kantian justification of justice, but rather with the psychological discussion of the genesis process of the idea of justice. Hume's answer is that "social utility" is its origin. Public societies are necessary conditions for human being. In other words, if public societies do not exist, humans can not exist. How then can a public society, which is a prerequisite for human being, exist or can be maintained? According to Hume, it is maintained by means of justice. So where is the ground for justice? Hume argues that the basis of justice is not nature, but human conventions. Man accepts justice tacitly and by doing so man can maintains his being. This is a rough insight of Hume. Hume uses a wide variety of concepts to carry out his argument. In this paper, we focus on how the idea of justice in human mind, based on these various concepts presented by Hume, is formed.

• Journal of Korean Home Economics Education Association
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• v.33 no.2
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• pp.57-80
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• 2021

The purpose of this research is to develop a Home Economics education curriculum that can promote citizenship through critical literacy. To this end, the 'housing' area in the 2015 revised curriculum of home economics and textbooks were analyzed from a critical literacy perspective. Using Laster(1986)'s critical science curriculum development course and "A Teacher's guideFamily, Food and Society"(Staaland & Storm, 1996), a 'Citizenship raising curriculum of home economics education in the housing area.' was developed. The results of this research are as follows. First, when the the curriculum was examined, the teaching objectives of the overall subject, or the achievement criteria, learning elements, and evluative methods of the housing area consisted of practical problem solving curriculum that can include critical literacy content. In addition, as a result of analyzing the text of the three textbooks' housing areas, it was found that most of them were described as adapting to and coping with the current culture, and few problems or social issues were mentioned that could lead to critical literacy. Second, the housing area curriculum for critical literacy learning was developed, with a total of 13 plan of 7 modules including continuous interests, valued ends, learning contents, and 26 learning materials including reading materials, and video materials. Based on the findings, the next curriculum and textbook should address social issues related to critical literacy and various classes of housing, and teachers' communities and training should be operated to support teachers who can be examplary for practical reasoning and critical thinking.

• Korean Journal of Comparative Education
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• v.28 no.4
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• pp.165-187
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• 2018

The main purpose of this study is to analyze the reform of deadministration of universities in China by the Cooper's 4-dimension of education policy theory. Based on the theory, the reform of deadministration was analyzed in four dimensions(normative, structural, constituent, and technical dimension). First, in the normative dimension, the Chinese university deadministration policy is fully guaranteed by law, and mainly aimed at "modernization of education management system and management ability". Second, in the structural dimension, a highly administrative management paradigm of universities has played an important role during the early stages of higher education development, but it now becomes one of the main obstacle to its further development. However, the Chinese university de-administration policy is a policy that has taken almost 60 years. Therefore, this problem must be solved step by step. Third, in the constituent dimension, although there were some differences in the attitudes towards "the administration" and "the de-administration" of Chinese scholars, university presidents and the public(students), most of them agreed on eliminating "the administration of universities." Fourth, in the technical dimension, Chinese central government and many universities have accumulated many achievements of "the deadministration policies" in management and practice, while some criticisms are heard, either. However, I hope that all reform cases, regardless of their success or failure, will become a model for future administrative reforms.

• Cross-Cultural Studies
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• v.47
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• pp.1-26
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• 2017

This paper focuses on three novels that reflect absence of family. Conflicts caused by absence of parents or lack of function and role of parents were principle drivers fueling growth novels. In Chinese growth novels, children in a long-standing tradition of emulsion and political pressure were unable to express their conflict with parents. Out of the collective interest and only until the late 1980s, which can be found of the individuals were able to fully appreciate the growth of children. Since the late 1990s, the creative individual cases to the growth is an important point of Chinese growth. Due to a close relationship of the literature and politics further noteworthy that the growth of state for personal growth for China's growth. Reform and opening up the end of the Cultural Revolution, the emergence of new generation of cultural sensitivity with a relatively free personal attention to the growth of the chance that can be. In this paper, created since the 1990s, the growth of the stories of yuhua (余華)'s "Cry in the Rain"("在細雨中呼喊"), sutong(蘇童)'s "The Northern Part of the City"("城北地帶"), wanggang(王剛)'s "English"("英格力士"), going to go through by focusing on how to respond in the lack of family. "Cry in the Rain" shows that a consciousness orphan child abandoned main actors 'consciousness from his birth parents and adoptive parents. "The Northern Part of the City" chronicles different growth stories of children who experienced a void because of their absent families and found comfort in peer groups. "English" is distinguished from the mainstream narrative of Chinese growth in terms of creating a role model. Individual growth through the role model in that it will eventually establish their own identities and further growth. Because of that, this novel is considered best practices of Chinese growth novels. This kind of narrative, which returns to the memory of the growth of growth, has a richer connotation amid various attempts by writers out of the past era of obsession and fatigue.

• Journal of Korean Philosophical Society
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• no.123
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• pp.61-89
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• 2018

The purpose of this paper is to characterize the reception of Cynicism by Julian, the emperor and Neoplatonist of the late Roman Empire. Julian attempts to restore true Cynicism, while chiding decadent contemporary Cynics. To this end, he idealizes Diogenes as an example of the true Cynic. The main attention is paid to the way in which Julian idealizes Diogenes. First, we introduce the basic features of Cynicism with a focus on the figure of Diogenes. Although Diogenes inherited the ethics of happiness from Socrates and presented the Cynic practices encapsulating - freedom from social customs, self-sufficiency as opposed to vanity and greed, and asceticism - as a shortcut to happiness, he was called a 'Socrates gone mad', owing to his unconventional and shameless words and deeds. Compared to this Diogenes, we try to discern the characteristics of the true Cynic described by Julian. The true Cynic for Julian is a rigorous ascetic like Diogenes, but a Diogenes knowing shame (aidos). He is an intelligent examiner of the opinion of the people like Socrates. However, he is a free man not enslaved to a particular state, but a pious philosopher who defends the divine moral law of the cosmopolis. In the end, it is shown that Julian embraces Cynicism in so far as it can be integrated into Socrates' rationalist moral tradition. We conclude with a brief reflection on the significance of Julian's reception of Cynicism from the perspective of his attempt to unify ancient philosophical traditions in order to protect Hellenism against Christianity.