• (The)Study of the Eastern Classic
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• no.35
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• pp.135-159
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• 2009

Since the military servants' rebellion, the society of the Goryeo(高麗) dynasty had been getting into crisis worse and worse until late in it. Late in the 14th century, the society was constantly meeting tension and chaos including decline of the Yuan(元) dynasty, sudden rise of the Ming(明) dynasty and etc. This study is aimed to investigate the idea of justice and theory of governing advocated by Yaeun Jeon Nok Saeng, who lived in such tensed and chaotic era. Under the circumstance that threatened the national power of the Goryeo dynasty in the era where the Yuan dynasty changed to Ming dynasty, his idea of justice was expressed as "Theory for Friendship with Ming and Against Yuan", which was proposed in the aspect of considering the safety and maintenance of the nation and getting back the original national power of a country Goryeo. He thought that you should not make your people bothered by or troubled in their works but you should make them concentrate on their jobs for living to govern them eased. He emphasized that you should focus on stability of people's welfare in gentle ways not bothering your people even a little bit because he thought that the situation of that era looked like a thread bobbin so that it could get naturally and easily twisted if you went in hurry.

• Journal of Korean Philosophical Society
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• v.141
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• pp.133-166
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• 2017

The main aim of this paper is to show why justice is based on convention, not nature, in David Hume. Most philosopher, since Aristotle, have considered justice in relation to distribution. This understanding of justice continues up to modern times, and is handled especially in relation to ownership or private property in modern times. In modern times, private property is regarded as an absolute right that should not be violated in any case. Hume identifies this private property with justice. The absolute inviolability of private property is equivalent to never violate to justice. Hume is concerned with the question of where this justice originate. In other words, Hume is not concerned with the Kantian justification of justice, but rather with the psychological discussion of the genesis process of the idea of justice. Hume's answer is that "social utility" is its origin. Public societies are necessary conditions for human being. In other words, if public societies do not exist, humans can not exist. How then can a public society, which is a prerequisite for human being, exist or can be maintained? According to Hume, it is maintained by means of justice. So where is the ground for justice? Hume argues that the basis of justice is not nature, but human conventions. Man accepts justice tacitly and by doing so man can maintains his being. This is a rough insight of Hume. Hume uses a wide variety of concepts to carry out his argument. In this paper, we focus on how the idea of justice in human mind, based on these various concepts presented by Hume, is formed.

• Korean Journal of Social Welfare
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• v.65 no.4
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• pp.295-315
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• 2013

The purpose of this study is to analyse the ethical basis of two influential global citizenship idea - Rawls' liberal approach and cosmopolitan republicanism - as a theory on global justice. In the aspect of deontology, Rawls' view has the limit not to reflect reciprocal obligation and duty on civil right in the era of economic globalization that inequality has been structured. But cosmopolitan republicanism has the basis of deontological justification because advocates the realization of anti-domination principle at global level. In the aspect of utilitarianism, Rawls attempts to justify the logic rejecting redistribution intra nations. But cosmopolitan republicanism has the potential to decrease maleficence at global level and to increase utility level through overcoming the structured sacrifice of the citizens of developing countries.

• Journal of the Korean Society of Food Culture
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• v.26 no.5
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• pp.437-444
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• 2011

This study was performed to approach the 2004 case of inferior quality mandu stuffing from the stance of food ethics. The court convicted the producers of inferior quality mandu stuffing and also decided against the plaintiffs who filed a damage suit. The core of the mandu stuffing case was not safety, but the wholesomeness. The principles of food ethics include a respect for life, justice, environmental preservation, and the priority of safety. The virtues of food professionals include wisdom, honesty, faithfulness, courage, moderation, and integrity. A food producer should possess not only the ability but also the morality to make food. The consumer should urge the producers to strengthen their morality and be conscious of responsibility and fairness. The government should organize a system to establish food ethics, and make efforts to reduce wasteful law enforcement. The media should lead public opinion toward justice by doing an unbiased and in-depth report and help establish the idea of food ethics. The necessity of food ethics and the spread of the ethical mind are the most important points of all.

• The Journal of Asian Finance, Economics and Business
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• v.9 no.3
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• pp.171-180
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• 2022

Employee retention is becoming a crucial idea for businesses that aim to improve their performance, resulting in an increasing emphasis on the topic in today's society. Employee retention refers to an organization's ability to retain its employees. The retention of workers may be viewed as a technique used by companies to retain their personnel since it is linked to employer efforts to maintain their staff. Online surveys were initially done between April and July 2021. Furthermore, the study's primary focus was employees of small and medium enterprises. To collect data, the questionnaires were distributed through Google forms. The survey used a snowballing technique because the questionnaires were circulated among the participants. Based on the results, the research found that Perceived Organizational Support (POS) and Perceived Organizational Justice (POJ) mediate the relationship of Value Congruence (VC) and Job Characteristics (JS) and employee retention in the Lebanese Retail Sector. Employees appreciate POS because it satisfies their desires for acceptance, esteem, and connection and offers comfort during times of stress. Employers must give priority to equal effort to ensure equitable treatment for workers at work. By integrating justice and equality in all departments, the performance of workers may be enhanced.

• Cross-Cultural Studies
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• v.43
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• pp.355-376
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• 2016

This study looks into the relationship between Chinese philosophy, with a focus on Confucianism and Taoism, and music. Kong zi's Confucius supported, 'Enjoyment without being licentious and grief without being hurtfully excessive', and 'hatred of the music of Zheng'. These ideas do not emphasize the function of music as an expression of emotions, feelings, or desires, and are instead conclusions based on Confucian ideals such as harmony between classes and the spread of benevolent government. Music must coincide with Justice. The hatred of the music of Zheng was a conclusion founded on the idea of a place for Justice in music. Zhuangzi is the source of the spirit of Chinese art; specifically, Zhuangzi's idea of music in relation to its influence on East Asian history of art is extremely influential. In fact, the concept of yuelun is considered the most original and important concept in the history of the East Asian philosophy of art. The most distinctive features of Zhuangzi's theory of music can be summarized as follows. He attempts to liberate music from the restrictions of form and to let music express authentic human feelings and emotions. He also argues that music should not be subjected to politics, as he thinks that the creative mind of an artist can exist only when music is freed from political influence. Confucianism takes a humanistic perspective, while Taoism takes a more naturalistic one. In sum, Confucianism gives weight to the logical and ethical aspects of music, while Taoism emphasizes the intuitional and naturalistic ones.

• (The)Study of the Eastern Classic
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• no.67
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• pp.297-325
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• 2017

In this paper, the ideological features of Mohism were examined through the analysis into the viewpoint of Mohism on justice and benefit and "universal love" based on it. Even before the viewpoint on justice and benefit became a main agenda in Confucianism, Mohism and the Hundred Schools of Thought, there had been discussions on it, and the relation between "justice" and "benefit" was generally understood as that of means and ends(本末) or that of the thing and its functions(體用). What succeeded to this tendency and set it as an individual's moral standard was the viewpoint of Confucianism including Confucius. Of course, the Confucian view was focused on the politicians or leaders of those times. Compared to which, Mohism represented the stance of their group members and pursued the interest of groups and the society rather than that of individuals. Accordingly, while Confucianism considered "justice" more important than "benefit", Mohism could understand both of them unificatively. The crucial reason why Mohism could be most active during the Warring States Period is that it had its metaphysical basis on "the disposition of Providence." Accompanying this, the viewpoint of Mohism on justice and benefit was internally reflected in its key arguments including "universal love." That is so-called "Jianxiangai, Jiaoxiangli", that is to say, "that loving each other is namely benefiting each other." On the other hand, the fact that the viewpoint of Mohism on justice and benefit, and furthermore, the ideological foundation of its ten main arguments including universal love was "the disposition of Providence" became a double-edged sword. It was because it could be easily accepted by the laborers, farmers, and craftsmen consisting of Mohism of those times, but it instead became the reason for falling into ruins since the establishment of the feudal empire of Qin and Han(秦漢). In the feudal empire, the ideology and activities of Mohism as an individual group couldn't be embraced. For example, the way to set "Heaven"(the heavenly king) above "the sovereign ruler" might be a decisive limit to the legitimacy and rationality of the regime. Moreover, the arguments by Mohism, such as "Jieyong", "Jiezang", "Feiyue" and others couldn't be taken easily by the privileged class. Therefore, Mohism couldn't do any activities as an academic school until Seojedongjeom(西勢東漸) during the Qing dynasty later, and it was different from Confucianism. In brief, ideas of Mohism including universal love ended up as an utopian idea historically, but the conception of sharing mutual interest along with mutual love and consideration with Confucianism from the position of the relatively disadvantaged in the society has a value worthy of being appreciated even today.

• Journal of the Korean Geographical Society
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• v.51 no.3
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• pp.455-472
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• 2016

This paper aims to theoretically discuss the re-conceptualization of the school geography curriculum towards global citizenship education. To achieve this goal, post-structural global citizenship is introduced as an alternative notion of global citizenship by revealing some limits of the existing postcolonial global citizenship studies for global justice. Based upon Carr's(1996) idea of curriculum typology, three major curriculum perspectives are theoretically evaluated to see if they implicitly or explicitly undermine the citizenship of global 'others' ethically and politically. Post-structuralist ideas are then suggested as an alternative approach. With reference to this standpoint, this paper concludes by providing practical implications for a more just school geography curriculum towards global citizenship.

• Korean Journal of Culture and Social Issue
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• v.15 no.3
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• pp.447-467
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• 2009

Lakoff's (2002) 'nation-as-family' metaphor suggests that conservatism and liberalism in the United States are based respectively on two different sets of morality, i.e., "strict father" morality and "nurturant parents" morality. He argues that values associated with respective metaphors and political principles derived from them tend to determine certain political attitudes and policy endorsement. Using the priming technique, this study attempted to examine whether "strict father" and "nurturant parents" morality are indeed what underlie very different positions conservatives and liberals take towards people in need. The results supported the Lakoff's idea and demonstrated that, compared to priming "nurturant parents" morality, priming "strict father" morality actually led people to derogate character of those in need and to attribute more responsibility onto them for their economic predicament. This research leads us to reconsider what constitutes politically conservative and liberal attitudes and emphasizes the malleability of political attitudes.

• (The)Study of the Eastern Classic
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• no.55
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• pp.35-58
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• 2014

This thesis is about Chungyongkugyongyonui(中庸九經衍義) by HoiJae Lee Eon Jeok (1491~1553). As many know, he was one of the philosophers representing the 16th century who played a great role in making the Zhūzǐ's Neo-Confucianism settle down in Joseon society through the dispute on TaeGeuk (太極) against Cho Han Bo (?~?). He was also the scholar who firmly established the theoretical system of the Idea for Proper Governance (至治主義). The Supplementary Explanation to the Chapters and Phrases of the Great Studies (大學章句補遺) and the Transcript of Nine Annotations on the Middle Way (中庸九經衍義) were written to argue his thoughts of the Idea for Proper Governance shown in the Great Studies (大學) and the Middle Way (中庸). He said that the Great Studies was more specific in the clauses for the justice of training oneself while the Middle Way more detail in the clauses for the justice of governor. That is, he thought that those books were in the relation of the in-and-outside, so that he argued that kings should take both justices of such for governance. Especially the Transcript of Nine Annotations on the Middle Way was written by following the way of the Annotation Transcript of the Great Studies (大學衍義) by Jin Deok Su (眞德秀), a scholar of Song Dynasty and the Supplementary Explanation to the Annotation Transcript of the Great Studies (大學衍義補) in order to make the King MyeongJong of that period realize the Proper Governance of the Two Great Emperors and Three Great Kings of Ancient China, which greatly influenced the Ten Figures of the Studies for the Great Man (聖學十圖) by ToiGye Lee Hwang and the Abstract of the Studies for the Great Man (聖學輯要) by YulGok Lee Yi.