• Korean Journal of Construction Engineering and Management
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• v.10 no.5
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• pp.28-36
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• 2009

Mutual cooperation between general and specialty contractors for win-win business has recently risen as a buzz word in Korea construction industry. For sustainable mutual cooperation, it is critical to achieve a better understanding of the extent to which general and specialty contractors share critical factors of mutual cooperation. The objective of this study is to identify and discuss key characteristics of perceptions towards mutual cooperation between general and specialty contractors. Key factors for mutual cooperation were identified through a questionnaire survey and statistical tests, and consensus or disagreement as to critical factors of mutual cooperation were identified and discussed.

• Journal of the Daesoon Academy of Sciences
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• v.33
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• pp.219-255
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• 2019

'Dao' is an important research subject as it is the main term for 'ultimate reality' in East Asian religious thought. Understanding the concept of 'Dao' is essential to reach the state of 'Perfected Unification with Dao,' the ultimate aspiration in Daesoon Thought. The meaning of 'Dao' can vary such as 'Dao' meaning 'way', which was first introduced in Jinwen. There is also the 'Dao' of yin and yang, and Dao used to mean human obligation, or Dao meaning the way of Heaven. These can also be classified into five categories: Constant Dao, Heavenly Dao, Divine Dao, Human Dao, and the Dao of Sangsaeng. Every natural phenomenon of birth, growth, and death in the universe operates under the patterns of Heaven and Earth. Therefore, Constant Dao in Daesoon Thought is the ultimate pattern underlying human action and the operations of Heaven and Earth. These apply not only to the natural and the divine world but also to the human world. It can be said that 'Rather than natural law or moral symbol of the world, 'Heavenly Dao' means the great Dao that saves the world through the Daesoon Truth of Sangje, Supreme God of the Ninth Heaven. Divine Dao can be said to be 'the Dao by which man must complete his work according to the law and the will of God,' that is, 'the Dao by which God and man are united together by Sangje's heavenly order and teaching, which aims for humanity, righteousness, propriety, and wisdom.' When the world is in a state of calamity and crisis, the request for the saint's Dao can symbolized by the kings, Yao and Shun, in The Canonical Scripture (Jeon-gyeong). The saint's Dao saves the dying world and people's lives and is called 'saving lives by curing the world (濟生醫世)'. It can be regarded as a characteristic of Human Dao in Daesoon Thought, which is the human obligation to follow Sangje's order, the great Dao to save the world. The Dao of Sangsaeng is the true dharma that rectifies the world full of mutual conflict through the ethics of the Later World, which is to promote the betterment of others and to practice the human Dao that saves the world and rebuilds the Constant Dao. Thus, The concept of Dao in Daesoon Thought is Daesoon Truth which applies to and operates throughout all realms of Heaven, Earth, Humanity, and the Divine world. Dao in Daesoon Thought was influenced by the historical background in which it emerged and this can be seen in its ideological features. It embraces the traditional concept of Dao, which refers to the Chinese classics and represents the main schools of thought in East Asia: Confucianism, Buddhism, and Daoism. And it is unique in that it implies the will of Sangje as a religious object, a supreme being. It can be seen that Daesoon Thought has developed through the process of defining the concept of Dao by harmonizing both the universality and specificity of modern Korean religious thought.

• Journal of Korea Port Economic Association
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• v.30 no.4
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• pp.169-198
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• 2014

Due to the recent worldwide economic downturn, companies are required to put more effort into their innovation and quality improvement. In particular, business relationship is increasingly emphasized to be changed from a vertical relationship to a more horizontal relationship, such as collaborative partnership based on trust. In the logistics industry, through the collaboration, consignors can gain competitive advantages by focusing on their core capabilities, and freight forwarders also take advantages of securing stable cargoes and specialist expertise in distribution. Therefore, this study aims to identify key factors for developing a collaborative partnership between freight forwarders and consignors, and further examine the differences between the two groups empirically by using questionnaire survey. Based on the results, the main factors were found as follows: 1) Trust Building, 2) Competence Improvement, 3) Business Ecosystem and 4) Government Assistance. According to the analysis on sub-factors, first, among the four main factors, it turned out that trust is the most important variable. Specifically, the sub-factor of providing regular and stable service was revealed to be most critical. Second, it was found that forwarders need to improve services on 'Information Exchange System' and 'Electronic Data Interchange'. Finally, it is necessary for both consignors and forwarders to have better understanding of partnership. Key implications for both groups are highlighted based on the results.

• Monthly Duck's Village
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• s.248
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• pp.18-23
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• 2024

경기도는 경기도형 복지축산 실현과 ICT 기반 스마트 축산 구축으로 변화의 시작을 만들어 경기도형 탄소중립, 지속가능한 미래축산을 통해 도약의 기회를 마련한다는 계획이다. 경기도는 이를 위해 가축행복농장을 확대하고 안전한 사료를 공급하는 한편 축산 ICT 융복합을 확산하고 재난으로부터 안전한 가축 사육기반을 조성한다는 복안이다. 사람·환경·가축이 상생하는 경기 축산 실현을 목표로 하고 있는 경기도의 축산정책을 살펴보고 오리관련 정책을 톺아본다.

• Journal of Korea Society of Industrial Information Systems
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• v.11 no.5
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• pp.216-224
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• 2006

Ten years have passed since the establishment of KOSHBA(Korea Small and medium enterprises Hybrid Business Association). KOSHBA is composed of over 400 regional groups; over 6,000 enterprises are participating in the association. To become a dynamic and vital association, it is necessary to share, learn, and discuss their managerial problems based on mutual trust and respect at the regular monthly meeting.

• Korean Journal of Legislative Studies
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• v.15 no.1
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• pp.5-38
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• 2009

This study analyzes the relationship since 1988 between National Assembly, president and political parties in Korea, and to find critical conditions for developing a mutually beneficial relationship among them. It argues that the levels of both internal power concentration and cohesiveness(or discipline) of political parties matter greatly, and applies them as theoretical framework for the historical review. By 2002, major political parties were highly concentrated in power and their discipline was strong. Consequently parties fought collectively with each other and Assemblies repeatedly saw standoffs and deadlocks. Reforms of 2002-04 that sought higher degree of party democracy and more autonomy among members of National Assembly have not been able to bring in a productive legislative-president relationship. A cohesive faction politics under the leadership of (potential) presidential candidates keeps it from growing. This study suggests further democratization of party power and more autonomy to individual Assembly members.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.109-136
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• 2019

The purpose of this study is to look at the concept of Gaebyeok as used by Kang Jeungsan (姜甑山) from a civilizational perspective. The combination of East Asian civilization during the period of Korea's port-opening and the subsequent inflow of Western powers with material civilization all at the forefront in the late Joseon Korea, served as the driving force for a new civilizational transition. Unlike the Chuk-sa Party and the Gae-hwa Party, modern Korean religions that emphasized Gaebyeok also responded to Western civilization and suggested a new view of civilization. Kang Jeung-san, resisting discrimination and oppression, presented a civilization built upon mutual beneficence while criticizing Western civilizations which centered on reason. Amid this process of the spread of modern Western civilization, Jeungsan declared the construction of a new civilization to the people who were negatively impacted by various social factions, such as class and gender discrimination, political corruption, exploitation via political corruption, and the inflow of Western powers. Jeungsanist Thought developed criticisms of materialism and human alienation, and this resulted in the claim of Gaebyeok. This was an expression of efforts to build a new civilization that aimed to harmonize, integrate, and thrive. The new civilization envisioned by Jeungsan was that of a society run according to mutual beneficence, and it can be summarized as a 'Civilization of Harmonious Union' that integrates philosophical thought and civilizational models of both East and West. This could also be referred to a 'Civilization of Public-commons and Harmony between Divine Beings and Human Beings (神人公共).' The life of Jeungsan was a life spent in the service of curing the world to save the lives of humanity. Since then, his 'movement of mutual beneficence' as observed in Mugeuk-do and Taegeuk-do were also efforts to build the new civilization envisioned by Jeungsan.

• Journal of Korean Medical classics
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• v.18 no.1 s.28
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• pp.121-136
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• 2005

통적연구진사탁적장부오행병리급잡병오행병리적운용연구(通適硏究陳士鐸的臟腑五行病理及雜病五行病理的運用硏究), 득출이하결론(得出以下結論) : 진사탁인위진관폐금극간목(陳士鐸認爲盡管肺金克肝木), 단시약간중지화왕성(但是若肝中之火旺盛), 칙폐무법극간차치간화극토사장토수손(則肺無法克肝且致肝火克土使將土受損), 종이사비위무법생금이치폐금갱가쇠약(從而使脾胃無法生金而致肺金更加衰弱), 폐불능생수이수무법극화(肺不能生水而水無法克火), 도치상중하삼초지화균과왕(導致上中下三焦之火均過旺). 타인위간희소설(他認爲肝喜疏泄), 당약울체회사기극비위(?若鬱滯會使其克脾胃), 비위수극칙토극수(脾胃受克則土克水), 이신수손무법생목(而腎受損無法生木), 사간울갱심심화무법화생(使肝鬱更甚心火無法化生), 차폐역무법극목(且肺亦無法克木). 차시(此時), 응이해울법내치료(應以解鬱法來治療). 타인위수연토극수(他認爲雖然土克水), 단시토생수여금생수적관계갱위밀절(但是土生水與金生水的關係更爲密切), 이폐여신우위밀절차유상생적관계(而肺與腎尤爲密切且有相生的關係), 고지유신중지수충족(故只有腎中之水充足), 방가수화기제(方可水火旣濟). 타인위심위군화시유형지화(他認爲心爲君火是有形之火), 가용수극지(可用水克之), 이신중지화위무형지화(而腎中之火爲無形之火), 차가양수(且可養水). 타인위명문지화가생비토(他認爲命門之火可生脾土), 단약과왕칙무법생비토반이극토(但若過旺則無法生脾土反而克土). 차시(此時), 여기직접보신수(與其直接補腎水), 불여보폐금사금생수(不如補肺金使金生水), 차위보수적근본지법(此爲補水的根本之法). 진사탁재설명오장적병리기제시인위(陳士鐸在說明五臟的病理機制時認爲), 오장지화과왕칙회사상생관계변성상극관계(五臟之火過旺則會使相生關係變成相克關係), 이적의적화칙능유지정상적상생관계(而適宜的火則能維持正常的相生關係), 차즉사화불족역가유지상생(且卽使火不足亦可維持相生). 진사탁인위제료외감(陳士鐸認爲除了外感), 기호소유적잡병도이장부오행적상생(幾乎所有的雜病都以臟腑五行的相生), 상극(相克), 이급상관적관계위중심내설명료기병리(以及相關的關係爲中心來說明了其病理), 저일점성위료기학술사상적중요특점(這一點成爲了其學術思想的重要特點).

• 월간 기계설비
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• no.9 s.194
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• pp.56-58
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• 2006

공정거래위원회(위원장 권오승)는 대 · 중소기업간 협력증진을 위한 기반 조성을 위해 「대 · 중소기업간 상생협력을 위한 바람직한 계약체결 가이드라인」, 「협력업체 선정 · 운용 가이드라인」, 「하도급거래 내부심의위원회 설치 · 운용 가이드라인」을 제정하여 기업의 사용을 권장키로 했다. 이 가이드라인은 의무사항이 아닌 권장사항으로 공정위는 기업들이 이를 사용할 경우 하도급벌점 감점 등 인센티브를 부여(과징금 부과시 감경, 과거 3년간 누적벌점 감점)키로 했으며 건교부 등 관련부처에서도 인센티브를 제공할 예정이다. 또한 하도급의 시정조치 강화 및 하도급거래 우수업체에 대한 인센티브 제공을 위해 「하도급거래공정화지침」(이하 공정화 지참)도 개정했다.