• Journal of Korean Philosophical Society
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• v.129
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• pp.141-166
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• 2014

Xìng $sh{\grave{a}}n$(性善) theory of Mencius combined xìng(性) that means physical characteristic of human together $sh{\grave{a}}n$(善) that means moral value or moral behavior. Therefore in other to verify the meaning of xìng $sh{\grave{a}}n$(性善) we need to analysis human nature in Psychology and moral norm in Ethics simultaneously. And that necessity justified Moral Psychological approach to xìng $sh{\grave{a}}n$(性善). Mencius combined a priori morality and a priori moral norm and asserted xìng $sh{\grave{a}}n$(性善). And than he presented an example for a basis or a clue of mora norm and explained grounds of moral behavior. But various theory Moral Psychology considered morality as an attachment or derivation of human nature. So another new Moral Psychology is needed to investigate Mencius Xìng $sh{\grave{a}}n$(性善) theory in a viewpoint of Moral Psychology. And than that must managed morality and moral norm as essential problems firstly. That because Mencius considered human as a moral subjectivity and seek the clue or basis morality and moral norm in human nature. And secondly that must managed moral intelligence as a emotional intelligence, because of $li{\acute{a}}ng$ $n{\acute{e}}ng$(良能) $li{\acute{a}}ng$ zhī(良知) of Mencius meaned moral intelligence which was derived from blood tied and moral emotion.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.3
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• pp.394-399
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• 2019

This study examines the familism values of the young generation. This study was conducted on 436 university students living in Daejeon and Chungcheong area. The results of the study are as follows. First, as the socio-demographic characteristics of the subjects, by gender, There were more female students (56.0%) than male students (44.0%). 34.4% of the respondents were under age 20, followed by 21 ~ 22 years old (30.7%) and 23 ~ 24 years old by 17.0%. As for the grade, 61.9% of the first and second graders were more than the third and fourth graders. In the case of religion, 42.7% of the respondents said that they had no religion, followed by Buddhism (29.1%) and Christianity (19.5%). 69.7% of the respondents said that they had two siblings. Second, when looking at the level of familism values perceived by the survey subjects, the Filial piety (4.35) was the highest, followed by Equality Consciousness of husband-wife (3.51) and Sense of Community in Blood Relationship (2.87), Family-First Consciousness (2.64), and succession of Patrilineal Family (2.41). Third, the overall Familism Values according to socio-demographic variables showed a significant difference between the age groups (F = 11.08, P <.001) and the grade (F = 4.70, P <.01).

• (The)Study of the Eastern Classic
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• no.70
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• pp.185-210
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• 2018

This thesis investigates wrote by Lee Han Jin who edited "Chung Ku Young Un(靑丘永言)" with supposition that was affected by Lee Han Jin's literary activity and poetic direction, and Wayu(臥遊) was enjoyed by Sajok(士族) in the late Chosun Period. Lee Han Jin kept company with The Yeonam Faction and their friendship was based on Lee Han Jin's blood-relationship. Lee Han Jin's musical sense and poetic direction are verified by records about their poetic activity. In his old age, Lee Han Jin retired in the Yeongpyeong of Gyeonggido and edited "Chung Ku Young Un", Lee Han Jin's poetic direction is also verified by Sijo's theme which was included in "Chung Ku Young Un" and Lee Han Jin's Sijo. Meanwhile, Kyunghwasajok(京華士族) in the late Chosun Period wanted to overcome their situation that they could not leave city by imagination about landscape. That activity was Wayu. They didn't consider whether they see landscape, and they made good use of many genre of literature for effective Wayu. Lee Han Jin and his group's literary activity was formed by that cultural air. Lee Han Jin wrote though his retirement in mountain. It was also for effective imagination about landscape that he didn't see. So unworldly landscape was appeared in compared to other fishermen motif poems. The tension between Situation that he couldn't see real landscape and desire for effective Wayu get solved by form named that have distinct characteristic as a Jipgusi(集句詩).

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.

• 한국노년학
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• v.39 no.1
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• pp.145-167
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• 2019

The purpose of this study is to examine the solidarity types between parents-children and to verify whether the types of solidarity relationships are directly related to life satisfaction of older adults. To achieve this, 2,072 Korean elderlies from proportional stratified sample were participated, and the data was divided into urban and rural area where respondents live in. The Latent Profile Analysis(LPA), multiple regression analysis were mainly used for data analysis. The results of the study were as follows: The major findings are following. Patterns of parental bond among urban and rural elderly were classified into three(urban) and two(rural) patterns. For the effect of each parental bonding pattern on life satisfaction, positive effect of parental bond was found only in urban dwellers. In other words, for older people in rural areas, parental bond did not significantly affected on life satisfaction. However, elderly in rural area showed non-familial factor based relationship, such as social capital(community trust, social cohesion, and social support), was influenced their life satisfaction rather than relationship with children. Finding from the study highlight political and practical implications for improving life satisfaction for the elderly.

• Korean Journal of Culture and Social Issue
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• v.9 no.2
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• pp.127-164
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• 2003

This study investigates how Korean children and adolescents perceive their parents using the indigenous psychological approach. An open-ended questionnaire was developed by the first two authors to investigate reasons why children and adolescents feel grateful, respect, indebted, close, conflict, and distance with their parents. A total of 763 participants (212 grade three students, 267 grade eight students, and 284 grade eleven students) completed the questionnaire. The results can be summarized into three main points. First, the vast majority of children and adolescents feel grateful, respect, and indebted to their parents. They feel grateful, respect and indebted for the sacrifice and suffering they experience looking after the family. Moreover, they respects their parents because of their sincerity, blood relationship, benevolence, guidance and educational support. They feel indebted since they did not obey them, were not able to meet their expectations, and were not diligent in their schoolwork. They felt especially close to their mother. The conflict they felt was due to generational gap and in their academic performance. Second, age affects how they perceive their parents. The parent-child conflict increases with age. The feeling of indebtedness also increase with age. However, the feeling of gratefulness and respects decreases with age. The feeling of closeness with father also decreases with age. Third, socio-economic status and educational achievement of children and adolescent affect the perception of their parents. Those with higher academic grade and socio-economic status are more likely to feel respect and indebtedness and less likely to feel conflict and distance.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.18 no.2
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• pp.53-66
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• 2023

Role models are also known to influence an individual's job or career choice. The positive effect of role models on entrepreneurship has already been revealed through many precious researches. It is said that people choose not only family members who are related by blood, such as parents, siblings, and relatives, but also acquaintances whom they have met through social relationships as role models. In this study, we divided into entrepreneurs with no role models other than themselves and entrepreneurs with role models. In addition, we classified parental siblings and relative role models as role models with strong ties, and acquaintance role models as role models with weak ties. We analyzed the differences in personal attributes, entrepreneurial orientation factors, and learning orientation between the entrepreneurs with role models and those without role models. Also, the differences in personal attributes, innovativeness, proactiveness, risk-taking propensity, and learning orientation between the entrepreneurs with strong ties role models and those with weak ties role models were examined. The empirical analysis results are as follows. First, it was found that the proportion of women entrepreneurs without role models is higher. Second, the entrepreneurs with role models with weak ties tend to run larger scale start-ups. Third, it was found that the entrepreneurs with role models of weak ties tend to have higher learning orientation. Fourth, gender shows the greatest influence on th absence or presence of role models. Fifth, it was found that learning orientation and startup size have the greatest influence on the decision of the role model with weak ties or that with strong ties.

• Clinical and Experimental Pediatrics
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• v.45 no.3
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• pp.370-375
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• 2002

Purpose : In most cases, myelodysplastic syndrome(MDS) transforms into a more aggressive state or acute myelogenous leukemia; it's prognosis is very poor. It is believed that hematopoietic stem cell transplantation(HSCT) is the only curative treatment of MDS, but available data in children are very sparse. In this report, the short term outcome of HSCT in childhood MDS was analyzed. Methods : Ten children with MDS(CMMoL 5, RAEB 3, RAEBt 2) underwent HSCT(HLA-matched sibling transplantation 4, HLA-matched unrelated transplantation 4, cord blood transplantation 1, HLA-mismatched familial transplantation 1) between November 1995 and January 2001 at St. Mary's Hospital. Median follow-up duration was 11 months. Results : Engraftment was successful in all cases and 8 patients are alive without disease. Three cases of VOD were observed and improved without complication. Four cases of grade II and 1 case of grade III acute GVHD were observed and well controlled with treatment. Three patients relapsed after transplantation. One patient is alive without disease after cytoreduction with allogenic stem cell rescue and 2 patients died of relapse. Conclusion : HSCT is a curative strategy of MDS and the survival rate is relatively higher than that of adults. But there is an obvious need for more studies because of the small number of patients and the short duration of the follow-up.

• Food Science of Animal Resources
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• v.29 no.1
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• pp.108-113
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• 2009

Apolipoprotein E (APOE) is a plasma lipoprotein in mammals and plays an important role in the transport and metabolism of lipids such as phospholipids and triglycerides. Therefore, the APOE gene could be a candidate gene controlling lipid metabolism in beef cattle. This study was performed to identify single nucleotide polymorphisms (SNP) in the APOE gene and to investigate the effects of SNP genotype on the carcass traits such as meat quantity and quality in Korean cattle. For PCR amplification, pooled DNA made from unrelated 60 individuals was prepared and primer pairs were designed based on the cDNA sequence of exon 4 region of the bovine APOE gene. A SNP was identified at position 2034 (T/C substitution) of the exon 4 region in the APOE gene. PCR-RFLP procedure with restriction enzyme ACC I was developed for determining the SNP genotype for each of a total of 309 animals with pedigree information and performance records through the national progeny testing program. The frequencies of the genotypes TT, TC and CC were 10.9, 46.9 and 42.2%. Gene frequencies were 0.344 for T allele and 0.656 for C allele. The g.2034T>C SNP genotype showed a significant effect (p<0.05) on dressing percentage and meat color, respectively. Animals with the TT genotype showed higher dressing percentage than those with the CC genotype, and TT genotype had desirable meat color compared with CC genotype. These results suggest that the g.2034T>C SNP genotype of the APOE gene may be useful as a DNA marker for meat quantity index and dressing percentage in Korean cattle.

• Korean journal of communication and information
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• v.84
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• pp.99-123
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• 2017

We analyzed the movie (2016/ directed by J-yong E), which is entangled in politics of gender, age, class, or sexuality, naming as "spaces of Others", using the concepts of heterotopia of Foucault. Foucault addressed three types of spaces: the realistic space where we currently live, the unrealistic and non-existent utopia, and heterotopia, which functions antithetically to reality. Thus, Foucault's heterotopia can be considered to indicate "heterogeneous spaces" in reality. The Bacchus Lady revolves a 65-year old prostitute So-Young, sells her body to old men at the parks in downtown of Seoul. Old prostitute on streets are often referred as "Bacchus Ladies", because suggest the popular energy drink a bottle of Bacchus while selling sex. The movie represents some minorities such as transgender, Tina and madam of the club, G-spot, migrant women like Camila and Aindu, and a amputee, Dohoon. Through these people's bodies, the problems such as imperials, nations, ethnics, gender, age, class are entangled in the movie. The politics of these points work and construct heterotopias in four spaces of Others. First, the spaces which ageing and death are intersected. Second, the spaces of So-Young for prostitutes, Third, the spaces of So-Young's mothering: she adopted her baby to American when he was a infant, so she have felt guilty. Fourth, the spaces for So-young's quasi-family with Minho, a Kopian boy who was abandoned by Korean father, Dohoon, who is a poor amputee, and Tina, who is a transgender singer. Fifth, the spaces of speech of So-Young as the subaltern: the subaltern does not have the language to express its own experiences. In order to listen to the words of subaltern, we must do the task of measuring the silence. This cinematic representation of So-young as the subaltern makes her speak about her situation. Finally, the spaces constructed by the movie can be connected 'heterotopia of crisis', 'heterotopia of deviation' and 'heterotopia of fantasy'. The spaces of the movie represents lives of Others, nevertheless, So-Young's Otherness through spaces of heterotopia was transformed to an absolute Other by patriarchal traits of cinematic narrative.