• Management & Information Systems Review
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• v.34 no.4
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• pp.31-66
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• 2015

The purpose of this research is to examine that internal virtue (i.e. virtue between organizational members) and external virtue (i.e. virtue between organizational members and external members) positively associate with job performance when considering organizational identification, positive work-related identity, affective commitment, emotional exhaustion, and collective self-esteem as mediators. Virtue in organization has received attention as critical attribute of positive organizational scholarship. Cameron(2003) defined the study of virtue as a study of the capacity, attributes, and reserve in organization that facilitates the expression of positive deviance among organization member. In addition, this study contributes to the qualitative investigation on how internal giving virtue (i.e. the employees' virtue for their organization), internal receiving virtue (i.e. virtue employees receive from their organization), external giving virtue (i.e. the organization's virtue for society), and external receiving virtue (i.e. virtue the organization receives from society), used as independent variables, influence job performance after creating research model for the four virtuous behaviors through qualitative research. Therefore, this research contributes to the creation of research model for virtuous behaviors within organizations and virtuous behaviors with external members through qualitative study and sheds light on how these variables influence job performance by virtue of qualitative research.

• Journal of Korean Classical Literature and Education
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• no.16
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• pp.273-296
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• 2008

The author analyzed the psychological factors which affected on the way of Mrs. Park in the became a virtuous woman and compared these psychological factors with a virtuous women in Samganghaengsildo based on the relationship between Mrs. Park in and Samganghaengsildo's the virtuous women volume. First of all, it's about the power of authority on women. The volume of Samganghaengsildo's virtuous women was about the group of women who were recognized as virtuous women by the king who had absolute power at the time period. The volume of Samganghaengsildo's virtuous women was very well known for women. This book had a huge impact on women since the government authority educated the women using this book. In addition, the incredible events which were written in Samganghaengsildo indicated that the behavior of virtue was the right thing to follow since even super power recognized it as a good thing to do and the woman might be punished when she didn't follow the behavior of virtue. Second, it was based on the similarity of circumstance and uncertainty for the future. Mrs. Park in showed similar behavioral patterns with a virtuous woman in Samganghaengsildo since she took her role model from the virtuous woman. When Mrs. Park lost her husband, she was not sure about her future and the volume of Samganghaengsildo pointed out that there was another world after the death and she would meet her husband again after the death. In addition, the incorrect information that she would feel better psychologically when she followed her dead husband instead of living herself. Third, it is about the resemblance of obsessive mind and self internalization. The examination of the record of Mrs. Park showed that Mrs. Park tried to internalize integrity, loyalty, and virtue of virtuous women in Samganghaengsildo and became herself like virtuous women. In addition, the woman's obsessive mindset remarkly reflected in Samganghaengsildo. For instance, Mrs. Park in held to the time of death of her husband and the writer who wrote about the behavior of Mrs. Park also emphasized that the time of death of Mrs. Park was closed to the time of the death of her husband. This explained that the obsessive mindset of women in the epic of virtue women could have influence on the women's mind who tried to show the similar behavior with a virtue woman and internalize it. Finally, the people of the day also were not free from it.

• Management & Information Systems Review
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• v.33 no.5
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• pp.1-34
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• 2014

This study suggests internal and external virtuous behavior in organization influenced employees' organizational citizenship behavior (OCB), organizational loyalty and emotional exhaustion through mediated effect of affective commitment and collective self-esteem. Virtue in organization has received attention as critical attribute of positive organizational scholarship. Cameron(2003) defined the study of virtue as a study of the capacity, attributes, and reserve in organization that facilitates the expression of positive deviance among organization member. Accordingly, this study presumed that virtuous behaviors within organization positively associate with OCB, and organizational loyalty through affective commitment whereas the virtuous behaviors negatively influence emotional exhaustion. On the other hand, we assumed that external virtuous behaviors positively associate with OCB and organizational loyalty and negatively associate with emotional exhaustion individually. In study 1, we conducted interview with Korean employees created items for internal and external virtue, and implemented empirical study for 253 employees of domestic companies in study 2. This study contributes to the empirical investigation on how internal virtue (i.e. the employees' virtue for their organization) and external virtue (i.e. the organization's virtue for society), used as independent variables, influence employees' organizational citizenship behavior (OCB), organizational loyalty and emotional exhaustion after creating items for the two virtuous behaviors through qualitative research.

• Journal of the Korean Home Economics Association
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• v.41 no.12
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• pp.53-68
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• 2003

The purpose of this study was to develop lesson plans and teaching materials applying practical reasoning instruction for the 7th home economics curriculum content, and to test the effect of practical reasoning instruction on morality of middle school students. This study is a quasi-experimental research with a pretest-posttest design. Practical reasoning instruction for experimental group and traditionally lecture oriented instruction for comparison group were input, and tested the statistical differences between two groups before and after the treatment. The subjects for this study were 8th grade students of a middle school located in Kwangju city. Two classes of 76 students homogeneous in characteristics and academic record for each experimental and comparison group were assigned. Instrument used for this study was a revised moral indicator, that was developed by KEDI(2001). Spss/win for 10.0 statistics program was used for analysis of data. ANCOVA was done for testing statistical difference between pretest and posttest of experiment group and comparison group. Result of study which showed statistically significant difference between groups were：1. Virtue of "responsibility for words and deeds"(from 3.22 to 3.61 for experimental group and from 3.27 to 3.26 for comparison group) in domain of responsibility and cooperation, and virtue of "punctuality"(from 3.59 to 3.76 for experimental group and from 3.41 to 3.28 for comparison group) in domain of trustworthiness, 2. Virtue of "conversation etiquette"(from 3.47 to 3.67 for experimental group and from 3.28 to 3.31 for comparison group) in domain of caring for others, 3. Virtue of "forgiveness other′s mistakes"(from 3.32 to 3.65 for experimental group and from 3.33 to 3.25 for comparison group) in domain of kindness, concession, forgiveness, and virtue of "volunteering activity"(from 2.89 to 3.71 for experimental group and from 3.36 to 3.45 for comparison group) in domain of compassion and service, 4. Virtue of "equip the convenient facility for handicapped"(from 4.19 to 4.29 for experimental group and from 4.17 to 3.91 for comparison group) in domain of equality and human rights, virtue of "recovering selfness for own community"(from 2.34 to 2.79 for experimental group and from 2.14 to 2.29 for comparison group), virtue of "opposing way of accomplishing purpose by an means"(from 3.27 to 3.31 for experimental group and from 3.47 to 3.05 for comparison group), virtue of "opposing election of considering acquaintance"(from 3.35 to 3.56 for experimental group and from 3.12 to 3.14 for comparison group) in domain of fairness, and virtue of "eradication of military force or violence among countries"(from 3.49 to 3.57 for experimental group and from 3.38 to 3.05 for comparison group) in domain of love for humanity. The morality of experimental group was improved more than that of comparison group in all of above items. From the results of this study, following conclusion was drawn. Practical reasoning instruction in home economics is effective in raising students′ virtue and value of responsibility in words and deeds, trustworthiness in punctuality, courtesy of not interrupting conversation, forgiveness of other′s mistakes, volunteering activity, equity for handicapped, fairness opposing selfness for own community, fairness opposing way of accomplishing purpose by all means, fairness opposing election of considering acquaintance, and love for humanity opposing war.

• Journal of Sasang Constitutional Medicine
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• v.16 no.1
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• pp.12-19
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• 2004

Puporse This study is intended to distinct of Taeumin chungsimyeonjatang on the Shinchukpan Dongyi Suse Bowon through compare with early books' prescription by studying use of Sanyak and Yeonjayuk. Method This study is reserch to use of Sanyak and Yeonjayuk in early books, Dongyi Suse Bowon-Sasang-chobonkyeon, Gapobon Dongyi Suse Bowon, Shinchukpan Dongyi Suse Bowon and Dongyibogam, Taepyungheymin-hwajegukbang in sequence of date. with this, we study a base of virtue of Taeumin chungsimyeonjatang. Result and conclusion 1. Taeumin chungsimyeonjatang is a prescription of treatment Gonscratia and CVA. 2. Taeumin chungsimyeonjatang is base on Chungsimyeonjaum in Dongyibogam. 3. The chief virtue of Taeumin chungsimyeonjatang is accord with all prescription after 1894's Gapobon Dongyi Suse Bowon.

• Art History and Visual Culture
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• no.22
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• pp.254-279
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• 2018

This essay traces the origin and the social function of medieval knights in Edwin Austin Abbey's murals ${\ll}$The Quest of the Holy Grail${\gg}$ in the Boston Public Library. Medieval knights in the Arthurian legend appeared in American novels at the end of 1850s and in political cartoons in the 1870s. They are featured in American Renaissance murals as well. ${\ll}$The Quest of the Holy Grail${\gg}$ painted in 1895 was the first of its kind. In Britain, the Pre-Raphaelites frequently painted medieval knights. Abbey fused the visual idiom of the Pre-Raphaelites and that of the Royal Academy of Arts in his depiction of knights. Unlike the Pre-Raphaelites, who usually focused on knights' activities, he emphasized their virtue. His representation of knights reflect the social and economic crises in America in the 1890s. After the Civil War, American society enjoyed economic prosperity but suffered from government corruption, economic inequality, and class conflict. Serious social problems such as poverty and inequality decayed American society. Writers and artists brought attention to these issues. This essay argues that Abbey criticized capitalists and expressed his hope for progress through the figure of Galahad as the iconic representation of civic virtue in ${\ll}$The Quest of the Holy Grail${\gg}$. Installed in the Boston Public Library, Abbey's murals performed a public function to warn the viewers of economic and social chaos resulting from government corruption. Abbey's American knights not only emphasized moral responsibility but also promoted patriotism. The artist refashioned medieval knights into American citizens, whose civic virtue became essential to an ideal leader in American society.

• Journal of Korean Philosophical Society
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• v.137
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• pp.57-79
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• 2016

The purpose of this paper is to explain MacIntyre's critique of moral pluralism of modern society and reveal the limits of his critique of liberalism. It is a distinctive feature of the social and cultural order that we inhabit that disagreements over central moral issues are peculiarly unsettleable. Debates concerned with the value of human life such as those over abortion and euthanasia, or about distributive justice and property rights, or about war and peace degenerate into confrontations of assertion and counter-assertion because the protagonists of rival positions invoke incommensurable forms of moral assertion against each other. We usually call this situation 'modern moral pluralism' and concede as the natural outcome of the activities of human reason under free institution. But in After Virtue, MacIntyre vigorously criticizes modern moral pluralism. The main cause he took which brought about this state of affairs was the failure of 'the Enlightenment project'. According to MacIntyre, the Enlightenment project which has dominated philosophy for the past three hundred years promised a conception of rationality independent of historical and social context, and independent of any specific understanding of man's nature or purpose. But not only has that promise in fact been unfulfilled, the project is itself fundamentally flawed and the promise could never be fulfilled. In consequence, modern moral and political thought are in a state of disarray from which they can be rescued only if we revert to an Aristotelian paradigm, with its essential commitment, and construct an account of practical reason premised on that commitment. But one of the deepest difficulties with the argument of After Virtue is that the very extent of its critique of the modern world seems to cast doubt on the possibility of any realistic revival under the conditions of modernity of the Aristotelianism which MacIntyre advocates. Especially when we consider we are not only the characters found in our narratives but also we ourselves are the author of our own narratives. Moral pluralism is not seen as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions.

• Proceedings of the Korea Concrete Institute Conference
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• 1996.04a
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• pp.340-347
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• 1996

Recent years, many items in construction industry are produced by precasting from factories. Among the precasting items which are cost effective by virtue of standardization of size and reduction of construction time is the load bearing wall. However, due to many reasons inherent in concrete materials, often it was found that the member did not meet the designed strength after construction. In this case, the wall had to be ether replaced or reinforced somehow. Since replacement is almost impossible due to budget and schedule, reinforcement is a preferred choice in many cases. Therefore, objective of this study was to evaluate reinforcement of the wall using polymer composites. Flexural strength and axial compressive strength were evaluate for the wall before and after reinforcement. The polymer composite reinforcement was found to be very effective in improving these strengths.

• The Journal of Korean Medicine Ophthalmology and Otolaryngology and Dermatology
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• v.15 no.2
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• pp.190-199
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• 2002

After applying anti-smoking acupuncture to 756 high school students at least 4 times, I surveyed about the effect of the therapy. The result of the survey is as follows. 1. The age to start smoking is getting lower. And the rate of female students' smoking is increasing significantly. 2. The survey shows that students started to smoke mainly because of curiosity, stress, peer pressure, and their misunderstanding which the way to smoke looks cool. 3. The anti-smoking acupuncture therapy is expected to decrease the smoking desire because the applicants usually experience headache, dizziness, gastroenteric trouble after the treatment. 4. Students complained about earache and inconvenience of washing. 5. The result shows that the anti-smoking acupuncture therapy is generally efficacious, but the virtue of the therapy is much better with the students' willingness to stop smoking.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.231-270
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• 2015

This thesis examined Chu Hsi's self-cultivation theory as the representative theory of cultivation in Confucianism, while juxtaposing it to self-cultivation theory in Daesoon thought, concentrating on its similarity and difference. Neo-Confucianism is a scholarship which has wielded a tremendous influence upon East Asia, while functioning as an official scholarship for long period up to Yuan, Ming, and Ching period, after achieving its synthesis by Chu Hsi. After 13th century, Neo-Confucianism has been a representative academic system in Confucianism, and self-cultivation theory was in its center. It suggested various virtues that classical scholars have to equip to fulfill the sainthood and the politics of royal road. The self-cultivation theory of Chu Hsi was developed upon the basis of the theory 'Li-Qi' and the theory of mind. Here, the practice of Geokyung(morally awakened state with a reverent spirit in every moment) and Gyeokmul-tsiji(reaching into the utmost knowledge through investigation of things) formed a nucleus of Chu Hsi's self-cultivation theory. While Geokyung was to reveal one's true nature through cultivation of mind, Gyeokmul-tsiji was to demonstrate the complete use of mind's essence and function. Chu Hsi's self-cultivation theory attempted to realize the unity of heaven and man, and through cultivating self and governing people, it also tried to achieve its ideal of the society of Great Union(Daedong). Daesoon Thought is originated from Sangjenim who has descended to this world as a human being called Jeungsan. He went on his circuit to rectify the disorder of heaven and earth for 9 years to rectify the Three worlds of heaven, earth and human being which were faced with total annihilation due to its rule of mutual conflict, while creating an earthly paradise. Respecting the will of Sangjenim, Dojunim established the foundation of Do through launching 'Meukeukdo' and setting tenet, creed and object so that the cultivators (Doins) could believe and respect the truth of Sangje's great itineration (Daesoon). Among those, the two components of creed, which are four fundamental principles and the three fundamental attitudes are of great account as precept and cardinal point. Through this means, the cultivators of Daesoonjinrihoe aspire to guard against self-deception through transforming the human spirit, to realize earthly immortality through renewing human beings, and to create an earthly paradise through transforming the world. This thesis attempted to compare and analyze the theory of self-cultivation in Neo-Confucianism and Daesoon Thought in the aspect of ground, method, and object of cultivation. First, as for the ground of cultivation, the doctrines of Chu-tzu and Daesoon thought place the essence of cultivation on 'heaven'. Yet, whereas the former postulates Taekeuk (the Great Ultimate) as a principle as well as the heaven of a natural order, Daesoon thought postulates Sangenim as the heaven of superintendence as well as the heaven of a natural order, signified as its equation of Daesoon with circle, along with the unity of Meukeuk (Endlessness) and Taegeuk (the Great Ultimate). Further, the doctrine of Chu-zhu and Daesoon thought is identical in the point that both thoughts see mind as the subject of cultivation, while trying to restore a pure essence. Nevertheless, whereas Neo-Confucianism intends to give scope to ability of the complete use of mind's essence and function, Daesoon Thought sees mind as the essence which is used by spiritual beings and as an organ that heaven, earth and human being rely upon as the center of the universe. In the aspect of method of cultivation, the doctrine of Chuzhu lays emphasis on the rational factor in that it brightens its 'myung-deoki'(bright inner virtue),' while trying to correspond to the law of heaven on the basis of 'Geokyung' and 'Gyeokmul-tsiji.' On the contrary, Daesoon thought lays much emphasis on faith factor in that it aspires for human perfection based on the restoration of conscience by cultivating Daesoonjinri with sincerity, reverence and faith along with 'quieting the heart-mind', 'quieting the body', 'respecting the God of the Ninth Heaven', and 'observing ritual practice on the basis of the faith in Sangjenim. Yet, both thoughts have similarities in that cultivation of body forms the basis and that they attempt to realize their ideals through cultivation in daily life while taking 'Guarding against self-deception' as the key method of self-cultivation.' However, the principle of Chu-zhu can be said to be a voluntary and autonomous practice based on scripture of the saint as well as self-reflection. On the other hand, Daesoon thought reveals certain difference in that it combines faith factor with one's self-effort by concentrating on cultivation under the presence of Sangjenim as the object of belief and the spirits of heaven and earth. In the aspect of object of cultivation, both thoughts share similarities in that the saint and the perfected gentleman with a moral virtue as an ideal image of men in both thoughts attempt to realize each of their 'myung-deok' in human nature as a heavenly mandate while respecting morality. Further, they also share similarity in the point that the desirable characters in both thoughts want to participate in harmonious creation and nurturance. Yet, the perfected gentleman with a moral virtue is also characterized by its aim for a new heaven and earth where there is no mutual conflict but mutual beneficence, by promoting the moral influence and virtue of Sangjenim over one's own virtue, while practising the mutual beneficence of all life through harmonious union of divine beings and human beings.