• Korean journal of communication and information
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• v.37
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• pp.171-203
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• 2007

Since 2003, Korean government went thru biggest and the most significant 'innovation' communicating the government itself as well as its policies. Following Jo's research design conducted in 2003 (published in 2004), this study adopted a longitudinal design to see how Korean government agencies have been changed by the president 'Noh' administration. The concept, 'encroachment' has been utilized to measure professional level of public relations departments of Korean government agencies. 'Encroachment' occurs when a communication department is managed by a person without proper experience or education/training in the field of public relations. After interviewing public relations managers (19 from central agencies, 16 from local government), encroachment has been found to be 'almost not changed' while, opportunities for professional 'on the job' training increased to a certain level.

• Asia Marketing Journal
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• v.9 no.1
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• pp.73-102
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• 2007

The paper aims to examine the relationships among a company's design, brand, and reputation orientations. DBR (Design, Brand, Reputation) have been regarded as invisible growth engines for companies and draws a lot of interests among Brand, PR and IR mangers recently. We have tested 3 hypotheses and have developed a relationship mechanism how to develop those three key intangible marketing assets. We have conducted 131 interviews with company managers who are involved in DBR activities, used Structural Equation Model (SEM) to estimate those relationships. It was found that a company's design orientation influenced the company's brand orientation positively and this brand one influenced reputation orientations consequently. However, design orientation does not show any significant relationship with a company's reputation orientations. Thus, there is a D->B >R chain mechanism concerning these 3 intangible marketing assets. Finally, the implications of this study and suggestions of further studies are discussed.

• Korean Management Science Review
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• v.31 no.4
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• pp.15-28
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• 2014

The present study examined the effects of self-construal and message orientation on value advocacy advertising. An experiment of college students was conducted to investigate relationship between the attitude toward advocacy advertisements and the purchase intention. The results showed that people with interdependent self-construal have more positive attitude toward the advocacy advertisements than people with independent self-construal. The interaction effects between self-construal and message orientation on the value advocacy advertisements were not found significant. However, it was found that even people with independent self-construal showed more positive attitude toward the advocacy advertisement with others-orientation messages than the advertisement with self-orientation messages in value advocacy advertising. Based on the findings, theoretical and managerial implications for value advocacy advertising were discussed.

• The Journal of the Institute of Internet, Broadcasting and Communication
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• v.9 no.4
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• pp.123-127
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• 2009

Cognitive Radio rules provide that the user outside service region should not utilize communication system in Cognitive Radio environment. The reason why main user should use service without any loss and interference. If this rule is guaranteed, CR users are able to be offered enough services outside service region. In this paper, we target the issue which can operate practical cognitive systems even without causing excessive interference to legacy users. Also, we focus use on non-interference to the primary system rather than realizable benefits for the secondary systems, and using the proposed device. In this paper, we present the possible scheme using Bi-directional Beamforming Antenna.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.