• The Korean Journal of Franchise Management
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• v.12 no.3
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• pp.35-46
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• 2021

Purpose: The hotel industry needs a leader who can actively demonstrate leadership to respond to and accept changes in the organization in a highly competitive and fast-changing environment. Therefore, the role of leaders who instill clear vision and goals of the organization in their members, listen to their opinions, and empathize is paramount. Leaders should encourage successful organizational activities based on active participation by employees and create the best environment for working with a sense of mission and responsibility. This study aims to identify the relationship between empathy leadership and job engagement as a result variable of team cohesion in the hotel culinary department and conduct empirical studies on the role of empathy leadership and job engagement. Research design, data, and methodology: The data were collected from employees who work in culinary department at a five-star franchise hotel located in the Seoul metropolitan area. Because it is difficult to conduct a survey through face-to-face contact with employees due to the COVID-19 pandemic, the online survey was conducted from February 1 to February 28, 2020. A total of 330 questionnaires through online were distributed and 268 employees completed the survey, yielding a response rate of 81%. Of the 268 returned responses, 27 responses were not usable due to missing information. Thus, a total of 241 responses were used for analysis. Results: The study results are as follows. First, it has been shown that the empathy leadership of culinary department in hotel companies has a significant positive impact on the job engagement. Second, it has been shown that job engagement has a significant positive effect on members' team cohesiveness. Third, empathy leadership of hotel companies' culinary department has a significant positive impact on members' team cohesiveness. Fourth, job engagement has a significant positive (+) mediating effect in the relationship between empathy leadership and team cohesiveness in culinary department. Conclusion: This study supports the theory that an emotional and empathic leader's behavior or ability can change the effectiveness or atmosphere of a rapidly changing hotel culinary team organization by presenting a research model on the effect of empathic leadership on job engagement and team cohesiveness. And hotel chefs should be more aware of the importance of empathic leadership and make them a human resource of the organization through formal and informal communication with culinary employees.

• (The)Study of the Eastern Classic
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• no.32
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• pp.363-390
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• 2008

In this article, the author studied the relationship between the Sovereign and the follower in Juyeok which contained some eliments, such as Eum-Yang, Soseong 8 gyae, Daeseong 64 gyae. In Juyeok, the 'Sovereign 5 hyo' (1) shows distinctiveness in basic characteristics whether they are Eum or Yang(high level classification), (2) shows characteristics of Soseong-gyae to which they belong(middle level classification), (3) shows different characteristics according to Daeseong-gyae's circumstances(low level classification). Five Yanghyo are regarded as male sovereign having masculinity, whereas five Eumhyo are female sovereign with femininity. Gungyae is the most 'sturdy type leader' who possesses dignity and has good judgement. Taegyae, the blessing type leader, holds affection and calmness within sturdiness. Rigyae is gorgeous and passionate 'enthusiastic type leader'. Jingyae, the pioneering leader, bravely starts ascending in Eum-dominant atmosphere. Songyae has the virtue of hesitancy and concession, known as the leader of humbleness. Gamgyae always stay low and calm, regarded as a leader of sense. Gangyae shoots up from the earth, meaning a leader of strong will. Gongyae, embracing type leader, is straight and square, though it tries to embrace everything. Daeseong-gyae(64gyae) is formed by Soseong-gyae piling another Soseong-gyae. The characteristics of Soseong 8gyae are embodied in two-level form, the top(inner gyae) and the bottom(outer gyae). Simultaneously, the whole characteristics of 대성괘 are embodied. The Sovereign should show his/her leadership based on the 'characteristics of Daeseong-gyae'. These characteristics are the contingency from 'contingency leadership'. In other words, they are preconditions which leaders ought to admit.

• Journal of the Korean Orthopaedic Association
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• v.54 no.5
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• pp.463-468
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• 2019

Congenital insensitivity to pain with anhidrosis (CIPA) is a rare disease that affects the sensory and autonomic nervous system. The patients do not have the ability to sense different sensations, such as pain, which tends to lead to different injuries. In addition, the patients suffer from fluctuations in body temperature due to autonomic involvement. The present case was a five-year-old girl with a neglected distal femur fracture. X-rays taken during the follow-up showed marked callus formation and pseudarthrosis of the distal femur. She had biting injuries of the tongue, auto-amputation of the fingers, some developmental delay and a history of recurrent fever with an unknown origin. The electrodiagnostic study was normal. The quantitative sudomotor axon reflex test revealed markedly reduced postganglionic sudomotor axonal responses at all sites recorded on the left. She was diagnosed with CIPA. As the initial presentation of CIPA involves the musculoskeletal system, orthopedic surgeons should have a high index of suspicion.

• Industry Promotion Research
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• v.8 no.1
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• pp.103-110
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• 2023

This study targeted KakaoTalk app users, mainly in Seoul and the metropolitan area, and verified the factors that had a significant impact on the intention to continuously use the app through KakaoTalk contents. Among various content characteristics, five variables were used to verify the variables that had the greatest influence on the intention to continue using, and the ones that did not. As a result of testing the five hypotheses, it was found that convenience, enjoyment, informativeness, and perceived usefulness had a significant positive(+) effect on the intention to continue using, but intimacy did not. From this, it can be determined that the majority of users use the app content because it is useful and informative, rather than because they have a sense of familiarity. In this way, the purpose of this study is to provide empirical help to factors closely related to the intention of continuous use in deriving priorities to be considered in the service planning stage as well as in terms of technical design of contents when developing mobile apps in the mobile app industry as a whole and in the field in the future. I want to provide it, but there is a meaning.

• Sijohaknonchong
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• v.23
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• pp.107-131
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• 2005

The purpose of this is to make sure what the scholar of the Choseon thought the object of aesthetics, and which psychological element did they use to clear the center of the aesthetics. In addition, I consider their way to recognize the human's aesthetic point of view. A literary man in Choseon regarded the five senses as an obstacle which interrupted to see the nature of all things. So they set up the spiritual condition as their aesthetic subject, with suppressing the pleasure through five senses. The goal to make one's mind calm was to cause someone's spirit to activate freely. The condition of the calmness was considered as a process of recovering the human's natural spirit, which was connected to the poetic spirit and became the aesthetic subject. Simultaneously, a literary man at that time set up the condition of the calmness as a subject of objective consciousness, and estimated the common things as a objective existence, which led to the result that all the materials of the poem and the poet could be unified. This aesthetic centra put a premium on the senses caused by contacting with all natural things, and adopted the 'Xing' as a method of expression. This 'Xing' is not a sense based upon one's experience, but a sense which is created of itself. The expression method of 'Xing' caused the reader to feel and express, encourage, and sublimate what they feel through the poem, as well as purified reader's mind.

• Journal of Korean Home Economics Education Association
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• v.31 no.3
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• pp.91-116
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• 2019

The purpose of this study is to examine the meaning of Changemaker education and to investigate the significance of Changemaker education in home economics education through a study of growth of learners applying the TEMPS program. To this end, first, the concept of Changemaker education was defined. Changemaker education is an education that changes society in a positive direction through a process of thinking about, learning about, making, and participating(playing) in various problems that we face in real life and drawing out solutions and share he solutions with others. Second, in this reasearch, the direction of Changemaker education is to make them interested in social problems and solve it and to make both the family and the career life happy and healthy by collaborating with other people. The scope of the contents is defined as "the selection of the content elements of the five domains of the child family, diet nutrition, clothing, housing and consumer life". As a way of teaching, we suggested that the TEMPS phase is followed so that the session purpose is achieved. Third, the Changemaker program consists of five steps of TEMPS among the five key ideas of Changemaker education. T(Thinking) is the step of understanding the problem and thinking about how to solve it, and E(Education) is getting the background for the next step. M(Making) is a step to create a target for problem solving, and P(Participation) and P(Play) are steps to Participation and enjoy. S(Share) is a step of changing the society through the result display, SNS sharing, and class presentation. In this study, 12 programs for middle school and 15 programs for high school were developed on the basis of TEMPS level. Each of the programs consists of 2 to 12 unit hours, which add up to 68 hours in the middle school program and 68 in high school. The learners who participated in the Changemaker program for one year (March 2, 2018~December 31, 2018) will experience improvement in many aspects including the linkage of life and education, practical ability, self-directed learning, self-esteem, sense of achievement and self-reflection, sensory observation, and so on.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.4
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• pp.72-85
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• 2009

This study attempts to examine the principles of landscape composition for a 'Suhwon(書院)' and the meaning and value of its traditional landscape architecture, in order to apply the results to the design of modern landscape architecture. A 'Suhwon' is a vital space containing the form and meaning of human activity. This study analyzes the characteristics of landscape composition in the construction of the Namgea Suhwon, located in Hamyang, by examining the form and meaning of its area and composition. The Namgea Suhwon was constructed with a suitable configuration and harmony in a good location, neither field nor mountain, and which encompasses transcendence and a return after passage through a period of birth and abundance. Its appearance means 'life existence and hidden death(生居死幽)'. Its spatial system is a reflection of the idea of Samshinoje(三神五帝: The three abilities of Providence and its five subjects) connected with Ilsangje -Samshin -Ohje. It was built based on the idea of Biryebudong(非禮不動) meaning that one should follow only good decorum and avoid discourtesy, complying with "the frame of decorum" developed by the family rites of Chu Hsi. The environmental design of the Namgea Suhwon was interrupted by the material confrontation between mountains and water and a binary code system, such as front to rear, length to breadth, and movement to stillness. The design did not adhere to stiff axes, but pursued the harmonic principles of asymmetric balance in the building and the yard, which are very naturalistic. The name 'Namgea Suhwon' is closely related with the view of placement(置) and harmony(和), which are unified with the function and meaning formed by connecting Sung Confucianism with the Pungsu-Sasinsa structure in the layout of the grounds. When examining the D/H ratio of the building and yard, it can be seen that the spaces of Ganghak, Yusang and Jehyang were built appropriately, according to the natural characteristics of each space, such as a sense of openness, enclosure, tension, relief, enhancement, and hierarchical order. The spaces also reflect human scale concepts that take advantage of auditory features. The transition process after the construction of 'Namgea Suhwon' reveals the intentions of the builder to create an ecological landscape composition based on Placement and Harmony. Placement embodies' a purposeful space in which nature and the building are connected naturally, 'incomplete open space pursuing completion', and 'potential beauty in which tension and relaxation are repeated'. Harmony embodies 'order and continuity having a sense of unity with the natural environment' and the 'sharing of daily life and memory'. 'Namgea Suhwon' contains many ideas for landscape planning, land use and the design of a campus environment.

• Korean Journal of Hospice Care
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• v.6 no.1
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• pp.1-11
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• 2006

There are various understandings how to define death. In the context of medicine, death is defined as the irreversible change of the tissue according to the cessation of circulation and respiration. According to the psychologists, a person need to accept the finiteness as a human being and remain conscious that the death is not avoidable. And they say if a person doesn't regard death as unavoidable reality of life he or she will not confront the humanistic death and after all will die like animals. In philosophy, death is viewed as an unwelcome reality in the end of the journey of life. Sociologists usually understand that the society is the organization composed with living persons and human beings which construct and transmit the culture from generation to generation between the both ends of life and death. In society, the generation is changed, maintained, and developed through the phenomenon of death. Although death of human being is natural event in society, the death of a specific person brings a sense of loss, crisis, and anxiety to the communities like family, regional society, nation, and the world. In this context, death is not confined to personal dimension and it can be regarded as a social problem. It is valuable to summarize the religious perspectives on the meaning of death for the better hospice care. In shamanism, there are basic idea that although the flesh of human being disappears, soul never die. If human dies, the flesh of human being disappears but soul never disappear and come back to the origin of soul as it is called chaos. So in shamanism, it is said that shaman can solve the mortified feeling, restore the broken harmony, send the soul to comfortable space- the origin, and guarantee the blessing of descendents. Buddhists regard the death as an essential component through the cycles of life. Through this cycle, human being exits as an endlessly transmigrating being and the death is just a restoration to the original status. In Confucianism, the view on the death based on the philosophy of the "Yin and Yang" and "Five elements". In Buddhist tradition, many believers said the philosophy of "Death is the same as life". Unlike usual thoughts that a god governs "life and death" and "fortune and misfortune", Confucianists deny the governance of a god and emphasize the natural orders in which every phenomenon in the world moves according to the principle. Confucianists understand the death as a natural order with this principle. In Confucianists' belief, the essence of human being remains in their own descendent's lives after the death of ancestor, so in Confucianism there is no concept of immortality of the soul. In the history of Christianity, death has been defined generally as the separation of the immortal soul from the mortal body. In the earlier days of Old Testament, the death is regarded as a disappearance of just a flesh and human never disappear and always live in the relationship with God. Later days in Old Testament, we can find the growing concern for the life after the death because of the entrance of the theodicy. In the New Testament, the death is not regarded as the normal process of the human life and regarded as the abnormal status in which death come to human because of sin as a decisive factor and it should be conquered. In fact, the most of us afraid death because not of the fear of death itself but of the sense of the emptiness and regrets. so many people often make the monument hoping to live forever. But Christian usually regard this behavior as a sinful act because human being usually think themselves as a master of their life and attempt to become immortal in this kind of trial mortal. But if we live with God, we cannot confront such a condition because we aware limits as a mortal human being and entrust everything on Him and want to live according to His guidance. Therefore, in the Christian tradition, the death is regarded as accomplishment of life, fruits of life, invitation to the eternal life, and the last stage of human growth. For human being, the death is the great step of maturation as a human in the final stage of life.

• Journal of Korea Game Society
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• v.4 no.3
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• pp.11-20
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• 2004

Virtual reality that we have seen from the movies in 80's and 90's is hawing near based on the rapid progress of science together with a computer technology. Various virtual reality system developments (such as VRML, HMD FishTank, Wall Type, CAVE Type, and so on) and the advancement of those systems make for the embodiment of virtual reality that gives more sense of the real. Virtual reality is so immersive that makes people feel like they are in that environment and enable them to manipulate without experiencing the environment at first hand that is hard to experience in reality. Virtual reality can be applied to the spheres, such as education, high-level programming, remote control, surface exploration of the remote satellite, analysis of exploration data, scientific visualization, and so on. For some connote examples, there are training of a tank and an aeroplane operation, fumiture layout design, surgical operation practice, game, and so on. In these virtual reality systems, the actual operation of the human participant and virtual workspace are connected each other to the hardware that stimulates the five senses adequately to lend the sense of the immersion. There are still long way to go, however, before long it will be possible to have the same feeling in the virtual reality as human being can have by further study and effort. In this thesis, the basic definition, the general idea, and the kind of virtual reality were discussed. Especially, CAVE typed in reality that is highly immersive was analyzed in definition, and then the method of VR programming and modeling in the virtual reality system were suggested by showing the restoration process of Kyongbok Palace (as the content of the original form of the culture) that was made by KISTI(Korea Institute of Science and Technology Information) in 2003 through design process in virtual reality system. Through these processes, utilization of the immersive virtual reality system was discussed and how to take advantage of this CAVE typed virtual reality system at the moment was studied. In closing the problems that had been exposed in the process of the restoration of the cultural property were described and the utilization plan of the virtual reality system was suggested.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.4
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• pp.1-14
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• 2015

In the West, of the body's five senses sight is considered the most important but Ocular-centralistic thinking contains many issues. Privileging the subject and inhibiting interaction with the other senses, Ocular-centrism limits the experience of the world to the visual area. However, experiences can be understood as 'touching' various forms and are related to touch. With the heightened interest in the multi-sensuous side of the body contrary to Ocular-centrism, the intervention of the body in the external space has become an important issue in modern landscape architecture. This study explores the possibility of the haptic perception system that causes the active experience of a subject. Haptic perception plays a catalytic role leading an active experience of the subject and the subject experiences a sense of place through such haptic perception. By revealing what was known through the sense of touch through the concurrency and interaction of the various senses, haptic perception draws active participation The haptic perception system has been studied in various fields but has not been studied in the field of landscape architecture. Thus, this study discusses the aspect of haptic perception limited to landscape architecture shown before modernism. In a discussion on haptic perception, the concept of haptic perception is clarified through previous study reviews and literature and the characteristics of haptic perception are derived. Then, the problems of the Ocular-centrism system and the need for haptic perception are discussed. In the historical development process of haptic perception, the change process of the scopic regime is examined chronologically and the ways in which Ocular-centralistic thinking and anti-Ocular-centralistic thinking have been projected on the architecture and landscape architecture of each age are studied via literature and cases studies. The impact of the scopic regime on the landscape architecture field in the historical change process is examined.