• Journal of Service Research and Studies
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• v.10 no.1
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• pp.33-53
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• 2020

The purpose of this study is to empirically examine the causal relationship of CSR activities, customer trust and CCID, customer behavior intention(B.I) in the relationship between CSR activities and customer behavior intention(B.I) in the insurance industry, thereby enable top management of insurance company to take it in their consideration that CSR activity help link to customer behavioral intention by customer trust in them and CCID. To achieve the purpose of the study, the hypothesis was established based on preceding research and theoretical background regarding CSR, trust, CCID, behavioral intention(B.I). And this study conducted AMOS statistical analysis based on effective 526 survey data collected from insurance customers across country through online research company. The result of this empirical study is as follows. First, insurance company's CSR activity has a positive impact on customer's trust and CCID, but it did not have a direct significant effect on the customer's behavioral intention(B.I). Second, both customer's trust and CCID have a positive and significant effect on customer's behavioral intention. Third, we have also found that both Trust and CCID played a mediating role between CSR activity and B,I. Fourth, it was found that authenticity did not moderate the enfluence relationship between CSR activity and Trust, CCID. The result of this study shows that insurance company's active CSR activity increase customer trust, thereby create a sense of unity between the customer and the company, In addition, it shows that when CSR activities are mediated by customer trust and CCID, it could lead to customer behavioral intention(B.I) such as repurchasing and positive word-of-mouth activities. to others. The result of this study will contribute to the future research on CSR literature and the marketing strategy of insurance companies.

• Journal of Christian Education in Korea
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• v.63
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• pp.121-150
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• 2020

The important developmental tasks of young adults are based on encounter and identity. These problems of encounter and identity are also connected to the instinct of longing for the "face" of primary caregivers, who acknowledge and affirm themselves as their cherished children. James Loder emphasizes that human "face pursuit instinct" later reaches "formal-operational stage" and leads to religious yearning for God as "the Eternal Face." This pursuit of "face" and "the Eternal Face" is an existential and ontological move to find out "Who am I?" through meaningful encounters. Religious psychologist Carl Jung also points out that scientific thinking has contributed to the liberation of humans from superstitious beliefs. But this has also led to the loss of the precious value of human spirit and the sense of unity with nature. Jung emphasizes that "symbolic play" should help learners and counseler face-to-face with their unconscious mind. By doing so, learners can overcome the wounds and scars of unconsciousness and mature toward the true self. James Loder is a scholar who critically introduced Jung's "unconscientious confrontation" therapy to his educational theory. Beyond Jung's unconsciousness and "symbolic play," Loder proposed transformational education for the learners to participate in meaningful changes through interaction between human spirit and the Holy Spirit. With many young adults wandering around in their existential voids, it is clear that functional and socializational education cannot overcome their problems and developmental crisis. This developmental crisis requires a foundation of identity and intimacy in the encounter with God, the "Eternal Face." Therefore, this study suggests that when Jung's "unconscious confrontation" and Loder's "transformation logic" are employed, transformational Christian education for the healthy self-identity and intimacy of young adults can be accomplished. This inquiry presents not only theoretical reflection, but also the reactions of young adults and actual feedback obtained through implementing transformational Christian education for young adults. Through all of these endeavors, this inquiry was completed by proving that "Transformational Christian Education for Young Adults" is an educational theory that can yield actual results and abound fruits. (This enquiry was undertaken by the support of the research fund of PUTS 2020.)

• Journal of the Korean Society of Food Science and Nutrition
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• v.36 no.4
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• pp.488-498
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• 2007

The purposes of this study were to: a) provide evidences concerning the effects of emotional leadership b) examine the impacts of emotional leadership on employee-related variables, 'job satisfaction', 'organizational commitment', 'organizational performance' and 'turnover intention', and c) identify a conceptual framework underlying emotional leadership. A survey was conducted from August 23 to November 3, 2005 to collect data from mid-level managers in food service company headquarters (N=219). Statistical analyses were completed using SPSS Win (12.0) for descriptive, reliability, factor and correlation analyses and AMOS (5.0) for confirmatory factor analysis and structural equation modeling. The main results of this study were as follows. First, the managers gave the highest point to their leaders in the emotional leadership competence 'organizational awareness : reading the currents, decision networks, and politics at the organizational level' and gave the lowest point in the emotional leadership competence 'influence: wielding effective tactics for persuasion'. Second, the means of job satisfaction was above the midpoint (3 points). Employees' job satisfaction with 'coworkers' was relatively high. However, the extents of satisfaction with 'payroll' 'promotion', and 'work environment' were relatively low. Third, the organizational commitment was above the midpoint (3 points). In the organizational commitment, 'loyalty' factor was higher than 'commitment' factor. Fourth, the means of organizational performance was above the midpoint. The highest organizational performance variable was 'internal efficiency; trying to reduce cost' and the lowest organizational performance variable was 'internal fairness ; equitable treatment and all are treated with respect with no regard to status and grade'. Fifth, most respondents intended on 'thinking of quitting ; towards turnover process'. Sixth, the test of hypothesis using structural equation modeling found that emotional leadership produced p[Isitive effects on job attitude and job performance. Emotional leadership enhanced job satisfaction and organizational commitment, and in turn, employees' attitude positive effects on organizational performance; emotional leadership also had a direct impact on organizational performance

• Cross-Cultural Studies
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• v.46
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• pp.227-251
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• 2017

This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.