• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.10 no.2
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• pp.17-25
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• 2015

This research is to analyze the mediating effect of corporate reputation between the organizational slack and corporate performance in venture SMEs. That is, after controlling the firm size, firm age, social capital, environmental uncertainty, we test three hypothesis. First, we test the hypothesis that organizational slack has a positive effect on corporate reputation. Second, we test the hypothesis that corporate reputation has a positive effect on corporate performance. Third, we test the positive mediating role of corporate reputation between organizational slack and corporate performance. For this research, we administered the questionnaire surveys, and got the 250 effective data(companies) of korean venture SMEs. We use SPSS 18.0, and analysis the validity, reliability, correlation and multiple regression analysis of research model. As a result, we can find the three meaningful results. First, organizational slack, especially not absorbed slack but unabsorbed slack, has positive effect on the corporate reputation. Second, corporate reputation has positive effect on corporate performance. Third, corporate reputation has mediating effect between organizational slack, especially not absorbed slack but unabsorbed slack, and corporate performance. Although this research has some limitations of generalization because of the limited size of samples, we has meaning information related to the venture companies in the academic and business field.

• Korean Journal of Social Welfare
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• v.54
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• pp.65-97
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• 2003

This study seeks the countermeasures for the successful organization of the social welfare labor union after examining social welfare workers' cognizance about a labor union and analyzing the major factors affecting their participation in a labor union. An analysis of social welfare workers' cognizance about the social welfare labor union. demonstrates that (1) most social welfare workers have positive opinions about a labor union organization and the participation in a labor union, (2) a great part of workers prefer forming a labor union and a professional organization together in relation to the organization of social welfare workers, and (3) the effective strategies for the organization of a labor union are in the order of the uplift of social welfare workers' consciousness, the constitution of the basic organizations which propel the formation of a labor union, and the preparation of policy countermeasures which attain the supports of clients and citizens. An analysis of factors affecting the participation in a labor union shows that the attitude toward the participation behavior (positive results), subjective norm (specific individuals), subjective norm (social constituent members), and perceived behavior control in the analysis model, male, lower position in officers, and lower educational attainment in democratic characteristics, and lower democratic and professional managements in officers and longer working hours in labor environmental conditions affect positively the participation in a labor union. These results suggest several assignments for the successful organization of the social welfare labor union. First the activities that make social welfare workers recognize the beneficial results bringing about by the participation in a labor union need to be carried out, second strategies that persuade the influential individuals to supports the participation in a labor union need to be developed, third activities that make the social constituent members understand the ethical, professional, and non-productive characteristics of social service works not to be confronted with the organization of a labor union should be pursued, fourth the organizational environments in which social welfare workers can freely participate in a labor union according to their intentions need to be made up, fifth the policy countermeasures which attain the support of social welfare workers, clients and citizens should be developed and carried out, and finally the basic organizations that effectively propel the formation of a labor union need to be constituted.

• Journal of Gifted/Talented Education
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• v.19 no.3
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• pp.603-646
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• 2009

This paper explores in depth Gaston Bachelard's theory of imagination so as to establish the philosophical bases of creativity. While he had begun his studies on imagination to eliminate unreliable subjectivity hampering objectivity of philosophy of science, he was fascinated to become a philosopher of imagination by its unlimited power. Since his theory of imagination marked a prominent spot in the history of Western idea, this paper will seek its significant implications that will also shed light on the philosophical grounds of creativity. The best way to approach his theory is to differentiate whether imagination is the power of forming images or that of transforming them. If not misguided by surface simplicity of the aforementioned differentiation, it will be revealed that it has accrued strata in the history of Western idea. The power of forming images is related to theory of mimesis or of representation, and to ocularcentric and logo-centric structures. Bachelard strongly opposes to the theory of imagination as power of forming images, since, if it is so, its expansion and development are not possible. He thereby constructs the theory of imagination as power of transforming images. The force of movement lies at the core of his theory. Imagination as an ability to intuit movement is directly related to the problem of change in the history of Western idea. If an entity is incessantly changes itself, it becomes a crucial role of imagination to capture the force perse in the perpetual movement without distortedly and abruptly fixing it at a still point of time and space. Bachelard criticizes such a method that makes movement a controllable entity consisting of partitioned moments of space; instead, he constructs theory of imagination that reveals the true power of indispensable movement. Furthermore, it will be revealed that Bachelard's theory has more affinities with Kantian imagination and reflective judgement of aesthetics than the past researches on Bachelard showed. This paper, by means of the above investigation, will transcend the superficiality of defining what are Bachelard's formal, material, and dynamic imaginations; simultaneously, it will bear philosophical conditions of possibility that makes us experience imagination fully. These conditions also become the philosophical foundations of creativity. It will draw to a provisional close its imaginative journey of everlasting movement by making ontological and ethical dimensions of imagination and creativity.

• 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.