• The Journal of Korean Philosophical History
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• no.57
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• pp.127-150
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• 2018

Although Wangfu's Tian-Ren relations theory could not be free from the influence of the religious understanding of the Yinyangwuxing theory, which was prevalent in the times of two Hans, due to the limitations of the times, it refers to human status and capabilities here and there of the "Qianfulun" and traces of attempts to enhance humans' ability to preside and attempts to dilute the powers of Tian(heaven) and God can be found. In addition, the fact that the theory shifted the focus of the administration and politics of the state from Tian(heaven) to the people can be also said to be highly worthwhile. Of course, when seen from philosophical, political, social, and economic perspectives, Wangfu's primary concern can be said to have been the stabilization of people's livelihood. The influence and contribution of Wangfu's ?Qianfulun? as such on the aspects of political and philosophical thoughts in the society at the time can be said to be comparable to those of Wangchong. Although there are the limitations of the situations of the times faced by Wangfu that made him unable to surpass the standardized paradigm of the Tian-Ren response theory, when seen from other perspectives, the fact that he severely criticized the confused social conditions at that time unlike other intellectuals in the confused situations at the end of the East Han Dynasty period can be said to be worth affirmation. The fact that Wangfu, who tried to work on the basis, the stabilization of the people's livelihood, concentrated most of his energy on overcoming the situation of national internal and external troubles such as breaking down the bad customs of operating the national administration by religious notions such as natural calamity or superstition instead of trying to solve the problems of the times from the academic and ideological aspects as with Wangchong can be also said to be valuable in itself. In addition, Wangfu naturally became to take the lead in breaking down deeply superstitious notions such as the Yinyangwuxing theory and the Chanwei theory while he was conducting studies on how practical problems could be overcome facing the situations in the turbulent period.

• Journal of the Daesoon Academy of Sciences
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• v.43
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• pp.67-102
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• 2022

The purpose of this study is to analyze the human rights found in the North Korean Constitution and their core problem by focusing on elements of human rights suggested by Daesoon Jinrihoe's doctrine of Haewon-sangsaeng (解冤相生 the Resolution of Grievances for Mutual Beneficence). Haewon-sangsaeng is seemingly the only natural law that could resolve human resentment lingering from the Mutual Contention of the Former World while leading humans work for the betterment of one another. Haewon-sangsaeng, as a natural law, includes the right to life, the right to autonomous decision-making, and duty to act according to human dignity (physical freedom, the freedom of conscience, freedom of religion, freedom of speech, freedom of press, etc.), the right to equal treatment in one's social environment, and the right to ensure the highest level of health through treatment. The North Korean Constitution does not have a character as an institutional device to guarantee natural human rights, the fundamental principle of the Constitution, and stipulates the right of revolutionary warriors to defend dictators and dictatorships. The right to life is specified so that an individual's life belongs to the life of the group according to their socio-political theory of life. Rights to freedom are stipulated to prioritize group interests over individual interests in accordance with the principle of collectivism. The right to equality and the right to health justify discrimination through class discrimination. The right to life provided to North Koreans is not guaranteed due to the death penalty system found within the North Korean Criminal Code and the Criminal Code Supplementary Provisions. The North Korean regime deprives North Koreans of their right to die with dignity through public executions. The North Korean regime places due process under the direction of the Korea Worker's Party, recognizes religion as superstition or opium, and the Korea Worker's Party acknowledge the freedoms of bodily autonomy, religion, media, or press. North Koreans are classified according to their status, and their rights to equality are not guaranteed because they are forced to live a pre-modern lifestyle according to the patriarchal order. In addition, health rights are not guaranteed due biased availability selection and accessibility in the medical field as well as the frequent shortages of free treatments.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.18 no.5
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• pp.33-44
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• 2023

Entrepreneurial self-efficacy is an important variable that explains people's attitudes and behaviors toward start-ups. In this study, we focused on individual psychological characteristics variables such as luck in belief and positive cognitive bias that affect entrepreneurial self-efficacy. Among these variables, we paid particular attention to luck in belief. The belief that business success depends on luck is widespread, but scientific verification about it has not been much. The reason for the academic indifference is that luck is a kind of superstition, related to precognition or extrasensory perception, and randomly caused by the external environment. The study of luck began in earnest as a measure to measure luck as an individual characteristic variable such as personality was developed. The purpose of this study is to examine the existing studies on luck in belief and to examine the effect of this luck in belief on positive cognitive bias and entrepreneurial self-efficacy through empirical analysis. For empirical analysis, this study conducted an on-line survey of 400 ordinary people and conducted a structural equation model analysis using AMOS 21.0 to verify the hypothesis. As a result of hypothesis testing, all hypotheses that luck in belief would have a positive effect on positive cognitive bias(self-enhancement bias, illusion of control bias, unrealism optimistic bias) were adopted. The hypothesis that positive cognitive bias(self-enhancement bias, illusion of control bias, unrealistic optimism bias) will have a positive effect on entrepreneurial self-efficacy was also adopted. Additional analysis was conducted to examine the mediating role of positive cognitive bias in the relationship between luck in belief and entrepreneurial self-efficacy, which showed that 'luck in belief→positive cognitive bias →entrepreneurial self-efficacy' were statistically significant. Through this, we confirmed the mediating effect of positive cognitive bias in the relationship between luck in belief and entrepreneurial self-efficacy. In the conclusion, the implications and limitations of the study were presented based on the results of this study.