• Journal of English Language & Literature
• /
• v.58 no.1
• /
• pp.21-42
• /
• 2012

Gloria Naylor's second novel Linden Hills (1985) explores the issues of self-exploration, empowerment, history, and memory by delineating the communal and familial tragedies and the distortion of values prevalent in a prosperous African-American urban community called Linden Hills. Drawing upon the Freud's concept of "primal scene" and "family romance," this paper aims to focus upon the Nedeed family, the founder of Linden Hills, and investigate the compelling traumatogenic force within the family, which is inseparably intertwined with the inversion of values and moral corruption permeating the entire community. The "primal crime" committed by the Nedeed ancestors serves to preserve and perpetuate a tyrannical rule by ruthless patriarchs who reign by underhanded strategies of purposefully neglecting and abusing others, including their own wives. The imprisonment, by Luther Nedeed, of his wife Willa in the family morgue epitomizes the long legacy running in the family-the oppression and burial of the pre-Oedipal, maternal history. Willa's accidental encounter, at the nadir of the family estate and her personal despair, with the faded records of the forgotten and abused Nedeed women exposes the violence-ridden ground of the family's primal scene and the absurdity of family romance the Nedeeds pursued. As the several lines of poem composed by Willie, Willa's male double, show, the hidden, forgotten history of the Nedeed women, in a sense, is the real, which cannot be assimilated to the social symbolic governed by the inhumane patriarchy of the Nedeed family and the success-oriented Linden Hills society. By portraying a catastrophic downfall of the Nedeed family and the futile outcome of its family romance, the ending of Linden Hills conveys implicitly that the contingent symbolic order and its oppressive control, however solid and invincible they may seem, can be toppled down by the real, its nameless forgotten Other.

• (The)Study of the Eastern Classic
• /
• no.35
• /
• pp.415-445
• /
• 2009

A well-known historian, Ahn Jeong-Bok(Sun-Am, 1712~1791) was an expert on the country village community. He was a scholar of the "Nam-In" group, who was excluded from the corridors of power in those days. He kept on the move in various parts of country villages from his childhood. After settling down in Deok-Gok, Kwang-Ju, he stayed in the place devoting himself to the self-culture and the literary works. By his surrounding of environment, he had an academic interest in a concrete science rather than metaphysics and country villages rather than the central city. He considered the country villages as the link holding between a family and a country and had the conception of a confucianist community based on country villages, emphasizing the practice of confucianist virtues in everyday life. First of all, his confucianist community was the community based on country villages. He thought that the enlightenment was a matter of great importance for solving problems in country villages. As a solution to those problems, he suggested Hyang-Yak, the self-governed regulations of country villages. In his own village he made the self-governed rules Dong-Yak. When he was a provincial governer of Mok-Cheon, he put Hyang-Yak, the self-governed regulations of country villages in operation. It aimed for a kind of gentry-centric country village community. But Hyang-Yak was the regulations based on the agreement with each other, stressed the regard on the popular mind and the setting the pace of the gentry, and aimed for the harmony and order in a community through the practice of moral virtues in daily life. On the other hand, he had a conception of a country village's academic community. He thought of the development of educational intuitions as a pressing need of the enlightenment of country village. With young people he read confucianist books with comments in a village school, Seo-Jae. In his seventies, he made and put the self-regulations for academic community, Hak-Yak, in operations. It is considered that Hak-Yak was an example of his idea of academic community and his point of view on learning, which emphasized on the coincidence with reading and practice.

• Journal of Korean Academy of Nursing
• /
• v.13 no.1
• /
• pp.34-41
• /
• 1983

This study was concerned with the investigation of the relationship between the degree of family incongruence about family environment and the occurrence of juvenile delinquency using Family Environmental Scale (F.E.S) designed by Rudolf Moos. The study employed the control group design using the interview and questionnaire through home visiting. The control group sample consisted of 44 families from a middle socioeconomic S Dong community setting and the experimental group sample consisted of 30 families of juve nile from Juvenile Training School in Seoul, Total sample size was 321. Data for this study was collected over a period of three months from the end of Nov. 1982 to the beginning of Feb. 1983, after pretest. To analize the data, t-test was used. The result of this study was as follows; 1. The experimental groups' incongruence score was 18.8598 as compared to the control groups' score of 14.8598. The differences were statistically significant at .001 level, and the hygothesis was supported. 2. The experimental group had higher incongruence scores as compared to the control group of three dimensions, the differences were statistically significant at .05 level. The experimental group had higher incongruence scores than the control group on 6 subscales, namely, cohesion, expressiveness, conflict, achievement orientation, moral-religious emphasis and organization. The differences were statistically significant at. 05 level.

• Korean Journal of Child Studies
• /
• v.15 no.2
• /
• pp.213-229
• /
• 1994

The purpose of this essay is to review family ethics and child rearing reflected in WonBuddism and to suggest hypothetical model of family ethics and child rearing appropriate to modern society. WonBuddist family ethics hasits roots in the concept of "Grace" specifically, the essence of all relationships in the world as characterized by "Grace". WonBuddist family ethics based on this world view emphasizes mutual support, harmony and service for the public. The purpose of WonBuddist child rearing is to bring up children who recognize the world order mention above while, at the same time, developing the capacity to support oneself, ultimately resulting in individuals who are balanced both morally and practically. A WonBuddist model of family ethics and child rearing appropriate to modern society includes: (1) the concept of "Grace as a principle" for the restoration of essential humanity, (2) the principle of "mutual support" and "essential humanity" for the restoration of the feeling of family community (i.e., the cohesion of the family), and (3) the moral principle, "capacity for self support and public service" as a way of moderating the family oriented value system.

• Journal of Agricultural Extension & Community Development
• /
• v.3 no.2
• /
• pp.273-284
• /
• 1996

This study aimed at measuring the rural people's level of value and morality, identifying its related variables, and drawing some implications for rural adult education. To measure their value and moral levels, 141 Yoncheon county adults were interviewed or asked to answer the questionnaires based on the Braithwaite and Law's(value) and Rest's(morality) instruments. The data were analyzed mainly by ANOVA, Chi square test and Pearson product-moment correlation. The major findings were: (1) The rural people mainly remained in vital feeling value(fourth) level out of five levels(religious holiness, spiritual, mind, vital feeling and sensible feeling value in order), (2) They remained in harmonious interpersonal expectations stage(fourth mortality level) out of six stage(universal ethical principles, social contract, social conscience maintenance, harmonious interpersonal expectation, instrumental purpose, and punishment/obedience in order), (3) Religion, the number of participation in adult education, and the length of such participation were three variables related to the level of value, and age, schooling years, and the number of family wane three variable related to their morality level, and (4) The relationship between value and morality levels was not significantly identified. Rural adult education needs to be more strengthened for improving their spiritual quality of life.

• Asia-Pacific Journal of Business
• /
• v.9 no.4
• /
• pp.29-47
• /
• 2018

This paper examines the relationship between diversification and financial performance of community credit unions in Korea from 2011 to 2017. To do so, I employ fixed-effects panel analyses using credit union level panel data collected from the National Credit Union Federation of Korea. This study finds evidence that business diversification is likely to lower the ratio of troubled loans, which means improving asset quality of credit unions. However, the relationship between diversification and asset quality is not linear but nonlinear, which means over-diversification would have negative effects on asset quality. Next, diversification tends to increase profitability. Specifically, although diversification results in a rise in expenditures, an increase in profits made by diversification outweighs the rise in expenditures, which contributes to profitability. Put together, diversification would be a good business strategy to improve both profitability and asset quality. Given a result that fast loan growth deteriorates asset quality, credit unions' managers might adopt the diversification strategy to enhance asset quality, and not to pursue their own objectives motivated by moral hazards.

• Acta Via Serica
• /
• v.6 no.1
• /
• pp.91-118
• /
• 2021

China's Belt and Road Initiative (BRI) is China's contribution to the need for the world to collectively address deficits of peace, development, governance, and problems relating to climate, the environment and human health. The rise of China and the BRI do challenge the current 'rules-based global order' and the economic dominance and moral, political, economic, and cultural leadership of the United States and its allies. However, China's goal is not hegemony but a multipolar world in which common values coexist with principles of peaceful coexistence (including non-interference in the internal affairs of sovereign states). The evolution of the BRI is outlined, and the ways in which it reflects Chinese interests are summarized, including its roles in addressing natural resource dependence and excess capacity, a transition from investment promotion and factor-intensive growth to going out and industrial upgrading, going West, and the effective deployment of China's foreign exchange assets. Although China does therefore potentially gain, the BRI is designed so that partners also gain in a quest for win-win co-operation and mutual benefit. The values that underlie this approach and the call for a community with a shared future are compared with competing western values, whose roots lie in Enlightenment thought and are associated with a record of colonialism and imperialism. In this light, the article concludes with a consideration of the global implications of the BRI, the challenges it confronts and the likelihood that the unipolar moment will give way to a multipolar global development path.

• Journal of English Language & Literature
• /
• v.55 no.6
• /
• pp.961-973
• /
• 2009

Walter Benjamin expresses his concern that the new technologies of mechanical reproduction robs the artwork of its own uniqueness, its "aura." Benjamin uses the word "aura" to refer to the sense of awe or reverence one presumably experiences in the presence of works of art. This aura does not merely inhere in the works of art themselves, because Benjamin extends his notion of aura to the level of how he both understands and positions the modern subject in the world of uncertainty and transitoriness. The theoretical framework of Benjaminian aura becomes a crucial and efficient strategic apparatus to read The Education of Henry Adams. As for Benjamin the modern implies a sense of alienation, a historical discontinuity, and a decisive break with tradition, Adams observes that modern civilization has wiped out "tradition," a mythic home in which man can experience order and unity. Adams claims that the growth of science, reason, and multiplicity at the expense of religion, feeling, and unity has been accompanied by a parallel growth in individualism at the expense of community and tradition. To Adams the collapse of traditional values such as maternity, fecundity, and security in America is a waking nightmare of the moral dilemmas of a capitalist society, in which the cruel force of the modern Dynamo is becoming a prime governing principle.

• The Korean Journal of Franchise Management
• /
• v.9 no.1
• /
• pp.7-15
• /
• 2018

Purpose - The purpose of this study was to establish self sustainable win-win growth model for Korea franchise corporate sustainability and to suggest theoretical and practical implications for franchise management. Research design, data, and methodology - This study is based on literature review methodology. Result - The study suggested the ways of self sustainable win-win growth model for Korea franchise corporate sustainability. First, franchiors should strengthen requisite & specify in the contract, share information & strengthen transparency, and establish win-win management support system for control & autonomy balance. Second, franchises should develop CEO management competency & employee work competency, and establish recognition for Intellectual Property Rights Use. Third, franchisors and franchises should implement contract sincerely, strengthen Organizational Citizenship Behavior, and solve moral laxity. Forth, franchisors and franchises should establish trust and value with communication to make Creating Social Value. Fifth, franchisors and franchises should realize self sustainable social value for corporation and social community. To make this, franchsors and franchise should establish self sustainable win-win growth ecosystem with people, system, culture, innovation. Conclusions - First, Franchisors and franchises should distribute 'Self sustainable win-win growth 2025 for Korea franchise corporate sustainability' and 'Self sustainable win-win growth model for Korea franchise corporate sustainability'. Second, Franchisors and franchises should change their perspective about franchise industry. Third, Franchisors and franchises should develop various training and development plans for franchise industry. Fourth, Franchisors and franchises should establish franchise performance certificate system.

• SUVANNABHUMI
• /
• v.5 no.2
• /
• pp.67-80
• /
• 2013

A widely shared view identifies civil society with the set of nonprofit or nongovernmental organizations. This tradition reflects a long history of social theory viewed in institutional terms. Myanmar society has developed, mainly based on Buddhist culture and tradition. Buddhist practice necessitates public validation within an economy of merit in which moral action earns future rewards. Myanmar private voluntary associations have, since ancient times, played a vital role in achieving social purposes. Buddhist monasteries were the main education institutions in Myanmar. Until today, monastic schools, or monastic education centers as they are often called, have been the most important civil-society institutions bridging the accessibility gap in the state-run education system in government-controlled areas. Apart from social or community based that serve for public health in Myanmar there has been a number of religious organizations serving for the same. Moreover there appeared an association to very differently help those who need much urgent help. Since military coup in 1962, however, successive regimes have sought to stamp out civil society and permit only state-controlled organizations. Civil society re-emerged during the nation-wide pro-democracy demonstrations in 1988. After 1988 civil societies are allowed as like a political party to form. Now a day some civil societies have worked to start small-scale projects addressing local problems, but they must stay clear of politics.