• Korean Security Journal
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• no.4
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• pp.257-277
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• 2001

The purpose of this study was to examine effects of practicing martial arts upon job performance of employees engaged in security industry. For positive investigation, 400 employees were questioned using some questionnaires; as a result, we obtained the following conclusion of the relation between the extent of the practicing martial art and the ability of performing their jobs. First, the more they practice martial art, the better and higher their mental health and psychological stability more than control group. Especially, when crime is reported to them or they arrest a criminal taken in an act of crime, the degree of their anxiety was low and they strongly expose self-confidence, their view of moral achievement and their sense of morality. Second, the more they practice martial art, the higher their ability of arrestment a criminal in an act and self-defense is. Because practicing martial art make their vital power and physical strength promoted. Third, the more they practice martial art, the more sincere the trust and friendship among colleagues are. As well they seem to feel strong solidarity oneanother. But practicing martial art appeared that it doesnt have an effect on coping with complications among generations and the gaps between master sergeant and them. Fourth, employees engaged in security industry practicing martial art is not only used in job performance merely as a technique; it is also effective on the mind that it make their anxiety dissolved and give them self-confidence.

• The Korean Journal of Community Living Science
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• v.12 no.2
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• pp.1-14
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• 2001

This study was performed to explore the adolescents\` conception and practice of Hyo(filial piety). Fifteen teams of 500 adolescents were allowed to discuss about Hyo for two hours and the team leaders presented what they had discussed. The subjects were 330 elementary school students, 130 middle school students, and 40 high school students. The findings from the discussion and presentation were as follows: First, the adolescents\` conceptions of Hyo were different in the stages of schools. Elementary school students thought that they should do Hyo because they got lots of mercy from parents. Middle and high school students both thought that Hyo came from mutual(parent-children) understanding, but they showed somewhat different view about what disturbed the mutual understanding. Middle school students pointed the deficiency of parents'self-disclosure as a disturbing factor while high school students pointed the deficiency of adolescents'understanding of their parents. Second, the behavioral items that the subjects suggested as Hyo were analysed by the 12 Subvirtues of Adolescent's Hyo which was classified by Chung et al.(1996a). Adolescents could not propose any behavioral items for Thanks, Ancestor Worship, and Ecological Equilibrium, and some items for Advising Parents and Thrift. A lot of items were suggested for Moral Training, Supporting (Parents), Consorting (Parents), Respecting (Parents), Establishing Oneself, and Following Parents.

• The Journal of Asian Finance, Economics and Business
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• v.5 no.4
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• pp.107-116
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• 2018

The aim of this study is to delve deeper into the online brand community study. This study tests (a) the effects of online brand community on its outcomes, (b) the impact of value creation practice construct as a whole, (c) the effects of value creating practice construct on the two types of loyalty, loyalty toward the brand and the community. Participants of this study (N=353) are members of four types of online brand communities (e.g., business-to-consumer virtual product support community, firm-hosted online community, user-generated online community, peer-to-peer problem-solving community, and social media based brand community). Data were collected online using Amazon Mechanical Turk from April 10, 2016 to May 10, 2016. The data were analyzed through structural equations modeling using AMOS 20. The three community markers (e.g., consciousness of kind, rituals and traditions, and moral responsibility) and the four value creation practices (e.g., social networking, impression management, community engagement, and brand use) are proved to be significant indicators of online brand community and value creation practice constructs, respectively. Test results showed that strong and effective online brand communities generate value creation practices, and value creation practices enhance brand loyalty. The mediating effects of community loyalty between value creation practices and brand loyalty were revealed.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.14 no.6
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• pp.2915-2925
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• 2013

This study examined the moral judgments and ethical decision-making and analyzed ethical dilemmas experienced in practice by nursing students. The data were collected using self-reported questionnaires and reports from 189 college students in their 2nd ~ 4th grades. Data collection period was from Nov 6th - 20th in 2012. Each grade's P(%) scores were 47.92, 43.74, and 43.75 respectively.. For stage 4 score, each grade's scores were 22.37, 22.98, and 19.74. This result shows that, compared to juniors, senior student's P(%) scores did not drop and stage 4 scores rather decreased, which is in line with the results of previous studies about the effects of ethics education. This finding could be attributed to the regular and voluntary case presentations and discussions required for the senior participants. Regarding ethical decision-making type, the most favored was type 3(35.45%). Among seven categories of the ethical dilemmas facing the students, the most commonly reported was the patient's rights and dignity, followed by practices based on nursing standards, arranging for dying patients. This study raises the need that the curriculum is revised to encourage student's participation in the analysis of ethical issues they confront in the field.

• Journal of East-West Nursing Research
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• v.2 no.1
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• Journal of Korean Philosophical Society
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• v.139
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• pp.133-167
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• 2016

Happiness is no more than a pleasant mental state that we can feel everyday. How to seek happiness is the key subject of positive psychology, for which we also need a clear neural system so that our emotional life can be accomplished. This is an issue in people with neural problems (such as psychopathy or hypochondria) as they can not achieve such emotional clarity. In this sense neuroscience is thought of as a new approach that can replace the traditional rational insight which has been aimed at completing a virtual life. But there is also a limit: we can not reach a virtual life with only a confirmation of our transitive state. A practice of virtue which our moral ethos aims at, has been a problem of rational insight. Here is a gap between our emotional life and our rational insight in which an anguish of psychology results. So a task we should combine organically is band between neuroscientific fact and ethical practice; a new addition to psychology. But unfortunately psychology can not solve this problem by itself, for it is a meta-question arising beyond psychology. Thus an explication of this meta-question is, I believe, a new theory of moral philosophy; one that can only be explored using an interdisciplinary approach.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.

• Journal of the Economic Geographical Society of Korea
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• v.21 no.2
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• pp.119-138
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• 2018

The Hmong people are one of the largest ethnic groups in Vietnam. They traditionally practice shifting cultivation for their daily subsistence. This group has a traditional governance system as well as strong clan and kinship relationships that occupy an important role in maintaining Hmong culture and livelihoods. The state's approval of the legitimate and statutory law for the Nature Reserve largely excluded local rights of access to and the use of natural resources. This study focusses on Hmong responses to the state interventions of the establishment of the Nature Reserve as well as forest land allocation. Based on Scott's contribution of Moral Economy (1976), the authors argue that local responses function as a 'risk-averter' against state intervention. Meanwhile, the intra and inter-ethnic relationships based on the 'subsistence ethic' help locals successfully mitigate state intervention. These findings help the state rethink their interventions, which have been constructed with very little respect for local differences or the desires of ethnic peoples. Furthermore, the main findings, which reveal that not only the intra-ethnic relationship but also the inter-ethnic relationship among ethnic minorities can play an important role in maintaining the Moral Economy, are expected to deepen the previous understanding on the Moral Economy, which has previously constrained its scope to the intra-ethnic relationship.

• Journal of Digital Convergence
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• v.20 no.3
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• pp.359-366
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• 2022

This study is to provide basic data on intervention methods to enhance the performance of infection control by grasping the relationship between ethical decision-making, moral sensitivity and infection control performance of nursing students in the global COVID-19 pandemic. General characteristics, major-related characteristics, ethical decision-making, moral sensitivity, and infection control were investigated using a structured questionnaires for 3^rd and 4^rd graders of nursing college. To analyze collected data, descriptive statistics, indepentent t-test, one-way ANOVA, Pearson's correlation coefficient, and stepwise multiple regression anlaysis were performed using IBM SPSS21.0 program. As a result of this study, factors influencing the performance of COVID-19 infection control were the principle of beneficence, which is the sub area of ethical decsion-making, and conflict and patient-centered nursing, which is the sub-area of moral sensitivity. In order to improve infection control of nursing students who are prospective medical professionals in a situation where new infectious diseases are highly likely to occur in the future, it is required to develop a practice-oriented convergence education programs for nurses which can improve ethics of patient centered nursing.

• Korean Journal of Culture and Social Issue
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• v.11 no.3
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• pp.1-21
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• 2005

Many researches have argued the most important dimension of perception or evaluation of person is morality and competence in Korean culture. This study was to investigate the cultural characteristics of the criteria of personhood. Two studies were conducted to investigate the criteria used to evaluate person by qualitative approach and the differences of evaluation of wrongdoer who violates interpersonal norm or individual autonomy by experimental method. In addition, anger as emotional response to wrongdoer is conceptualized in terms of moral and self-conscious emotion. Expression of anger is less an outpouring of emotion and more a culturally regulated and normative mode of managing and putting into practice our society's system of rights and obligations - its moral code. According to results of qualitative data by interview and focus group interview, the most important criteria used to evaluate personhood was interpersonal concern, esp, expectation and norm. The results of experiment revealed that violation of interpersonal norm domain evoked angrier towards violator than autonomy domain. The subjects ascribed more blame and responsibility to interpersonal norm violator than autonomy keeper. Also function of behavior inhibition of anger was higher in interpersonal norm domain than autonomy domain.