• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.17 no.5
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• pp.133-150
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• 2022

The purpose of this study was to develop a female entrepreneurial competency model. For the purpose, two Focus Group Interviews (FGI) were conducted with seven outstanding female entrepreneurs, and three expert reviews were conducted. In addition, in order to verify the validity of the provisional female entrepreneur competency model derived from the FGI and competency modeling expert review, the female entrepreneur competency model was finally confirmed through a survey of 442 female entrepreneurs. The results were as follows. First, a female entrepreneur competency model consisting of 6 competency groups and 25 competencies of entrepreneurship, emotion, business management, relationship management, strategic management, and multitasking, and 75 behavioral indicators describing each competency was developed. Second, sensibility and multitasking are competencies that reflect the characteristics of female entrepreneurs. In particular, 'social sense', which is the ability to be considerate of others in the emotional competency group and the ability to respond well to subtle nuances, and the multitasking competency group's unique strengths are women's ability to perform various tasks at the same time. The 'work-family control ability' of a female entrepreneur who maintains a balance between 'multi-tasking' and work and family is a representative competency of only female entrepreneurs. Third, the developed female entrepreneurship competency model is meaningful in that it not only increases female entrepreneurial competency so that prospective female entrepreneurs can successfully run a business through entrepreneurship education, but it also makes it easy for existing female entrepreneurs to reflect and improve their competencies. If we provide appropriate training programs to female entrepreneurs based on their competency, it will be possible to effectively enhance the entrepreneurial competency, which is the key to strengthening the competitiveness of female entrepreneurs. The female entrepreneur competency model developed through this study can provide a basis for future research on competency diagnosis and education needs analysis.

• Journal of the Korean Society of Food Culture
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• v.6 no.4
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• pp.421-432
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• 1991

This study was conducted to investigate the intake of a kind of Gom-Tang (Beef soup made with internal organs and bone), which is the Korean traditional food, and factors affecting the eating behavior of customers. Two hundred male customers of a H Korean Restaurant specialized in Gom-Tang, which is a well-known restaurant in Seoul, were surveyed from June 26 to 29, 1990. The results were shown as follows. (1) ${\ulcorner}$Frequency of intake${\lrcorner}$ and ${\ulcorner}$preference${\lrcorner}$ were very high. Those who took a kind of Gom-Tang ${\ulcorner}$more than once a week${\lrcorner}$ were 66.5% of the subjects. Those who evaluated ${\ulcorner}$good${\lrcorner}$ for the taste and flavor were 86.5% and 59.0% of the subjects, respectively. (2) The reasons why they chose a kind of Gom-Tang from among many Korean traditional foods were ${\ulcorner}$preference${\lrcorner}$ and ${\ulcorner}$phygiological condition${\lrcorner}$ in ${\ulcorner}$high frequency of intake${\lrcorner}$ group. ${\ulcorner}$Phygiological condition${\lrcorner}$ was more critical factor than ${\ulcorner}$preference${\lrcorner}$ in ${\ulcorner}$low frequency of intake${\lrcorner}$ group. (3) The effect of the intake of a kind of Gom-Tang on health was evaluated as ${\ulcorner}$healthy${\lrcorner}$ (80.5%). ${\ulcorner}$No effect${\lrcorner}$ and ${\ulcorner}$harmful${\lrcorner}$ were 30.5% and 6.5%, respectively. (4) ${\ulcorner}$High frequency of intake${\lrcorner}$ group, mainly more than 50 years of age, had a high ${\ulcorner}$preference${\lrcorner}$ and ${\ulcorner}$food knowledge${\lrcorner}$ as well as positive ${\ulcorner}$eating behavior${\lrcorner}$ and ${\ulcorner}$healthy state${\lrcorner}$, ${\ulcorner}$Middle frequency of intake${\lrcorner}$ group, mainly the forties, had a high ${\ulcorner}$preference${\lrcorner}$, but had less positive ${\ulcorner}$eating behavior${\lrcorner}$ than ${\ulcorner}$high frequency of intake${\lrcorner}$ group. ${\ulcorner}$Low frequency of intake${\lrcorner}$ group, mainly the twenties and thirties, had a medial ${\ulcorner}$preference${\lrcorner}$. They took a kind of Gom-Tang for reasons of ${\ulcorner}$on the recommendation of friends${\lrcorner}$ better than ${\ulcorner}$preference${\lrcorner}$. Foregoing results showed that ${\ulcorner}$a kind of Gom-Tang${\lrcorner}$ was a typical food recognized as ${\ulcorner}$healthy${\lrcorner}$ as well as ${\ulcorner}$delicious${\lrcorner}$. This may suggest that ${\ulcorner}$a kind of Gom-Tang${\lrcorner}$ is a candidate for the effective food on nutritional education.

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