• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.18 no.5
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• pp.123-139
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• 2023

Incubating future social entrepreneurs is of increasing importance for governments and industries that aim to create positive social changes through innovative, market-based solutions. Considering the distinct and challenging nature of a social entrepreneurial career, prior research has explored various antecedents of the formation of social entrepreneurial intention. The current research aims to contribute to the literature by examining social class as a potential precursor of individuals' social entrepreneurial intention formation, with a specific focus on social entrepreneurial identity aspiration as the underlying psychological mechanism and communal narcissism as the contingent factor. Using a two-wave survey data collected among 144 potential entrepreneurs from South Korea, we tested a moderated mediation model to validate the research propositions. The findings can be summarized as follows. First, lower social class was associated with higher social entrepreneurial identity aspiration. Second, when communal narcissism was high(low), the negative relationship between social class and social entrepreneurial identity aspiration was stronger(weaker). Third, communal narcissism moderated the negative impact of social class on social entrepreneurial intention via its effect on social entrepreneurial identity aspiration. This study has significant implications on several fronts. First, we explore the motivations that drive individuals from lower-class backgrounds to participate in social entrepreneurship, going beyond the previous notion that a higher-class context promotes entrepreneurial pursuits. Second, we delve into the underlying mechanism and condition that influence the formation of social entrepreneurial intentions, highlighting the pivotal roles played by social entrepreneurial identity aspiration and communal narcissism. Our findings provide practical insights for institutions seeking to foster the involvement of prospective social entrepreneurs from lower-class backgrounds, thereby generating positive outcomes for marginalized communities.

• The Korean Journal of Archival Studies
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• no.78
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• pp.153-195
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• 2023

RDBMS is a widely used database system worldwide, and the term dataset refers to the vast amount of data produced in administrative information systems using RDBMS. Unlike business systems that mainly produce administrative documents, administrative information systems generate records centered around the unique tasks of organizations. These records differ from traditional approval documents and metadata, making it challenging to seamlessly transfer them to standard record management systems. With the 2022 revision of the 'Public Records Act Enforcement Decree,' dataset was included in the types of records for which only management authority is transferred. The core aspect of this revision is the need to manage the lifecycle of records within administrative information systems. However, there has been little exploration into how to manage dataset within administrative information systems. As a result, this research aims to design a database for a record management module that needs to be integrated into administrative information systems to manage the lifecycle of records. By modifying and supplementing ISO 16175-1:2020, we are designing an "human resource management system" and identifying and evaluating personnel management dataset. Through this, we aim to provide a concrete example of record management within administrative information systems. It's worth noting that the prototype system designed in this research has limitations in terms of data volume compared to systems currently in use within organizations, and it has not yet been validated by record researchers and IT developers in the field. However, this endeavor has allowed us to understand the nature of dataset and how they should be managed within administrative information systems. It has also affirmed the need for a record management module's database within administrative information systems. In the future, once a complete record management module is developed and standards are established by the National Archives, it is expected to become a necessary module for organizations to manage dataset effectively.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.79-132
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• 2016

The view of life and death in Daesoonjinrihoe includes all the gods of Heaven and Earth, and the human heart is taken as the foundational key. Practitioners can realize their value according to how much they have cultivated themselves. This is regarded as the mythical use of a singularly focused mind (full dedication of one's heart). In other words, it focuses on the potentiality of humans who are able to enter a transcendental area of divinity through their self-cultivation. This view of life and death in Daesoonjinrihoe was established by the religious mission known as "Samgye Gongsa (the Reordering of Three Realms of Heaven, Earth, and Humanity)." Samgye Gongsa indicated a new opening of the Three Realms of Heaven, Earth, and Humanity. This new opening is a return to the original principle of Heavenly operation and also a new order for the universe. Heaven and Earth have their own underlying principle by which they operate. This act was directly initiated and manifested from Dao. Daesoonjinrihoe diagnoses that the underlying principle by which Heaven operates was damaged by human misconduct, and as a result, the human observance of that principle fell out of common usage. Therefore, Daesoonjinrihoe gives priority to the reestablishment of Dao as it existed originally and tries to bring about reconciliation between Heaven and Earth and Humanity. In short, it resolves the grievances accrued since time immemorial by correcting the order of Sindo (Divine Law). Furthermore, it shows that the Dao of Sangsaeng (mutual beneficence) was created by reordering the arrangement of Heaven and Earth so that human beings and divine beings could reach a state of perfection through self-realization. Humans not only communicate with Heaven and Earth, but also communicate with divine beings. Divine beings are transcendent living beings capable of communicating with humans through their heart-minds. In Daesoon thought, human beings are not swayed by the power of divine beings, but instead are able to control divine beings through the transcendent power of their heart-minds. Given this view, the aim of Daesoonjinrihoe lies in participating in the harmony of Heaven and Earth through the cultivation of the human heart. Also, it sees that the human heart-mind can be united with the universal Dao, and thus it is able to be united with the deities of Heaven and Earth. In order to actualize this, one does not rely on exterior rituals or magic but has to focus instead on cultivating the moral ethics of the heart-mind to reach perfection. In other words, one can reach a transcendent level in one's heart-mind through the cultivation of a singularly focused mind and be free from the contradiction of life and death and other such torments. Life and death is an inevitable process for humans. So they do not have to be happy for life and sad for death. They can rather be free from the fear of death by fulfilling the energetic zenith of the human heart-mind via training themselves to transcend their physical bodies. No aging and no death is not a pursuit of radical longevity or immortality for the physical body, but rather a pursuit of the essence of life and the realization of eternity on a spiritual level. Daesoonjinrihoe pursues the state of being unified with Dao by developing "Jeong·Gi·Sin (精·氣·神 the internal energies of essence, pneuma, and spirit)" and trying to reach the transcendent state of non-aging and radical longevity by spurring the practice of self-realization and the discovery one's own innate nature. Through the practice of human ethics, they can access the creative functions of Heaven and Earth and become one with Heavenly Dao thereby achieving harmony between temporal existence and eternity. In this way, humans transcend the life and death of their physical bodies. When "Doins (trainees of Dao)" reach the true state of unification with Dao through singularly focused cultivation, they not only realize self perfection as human beings, but also enable themselves the means to do away with all disasters and forms of suffering. They thereby attain ultimate happiness in their lives.

• Childhood Kidney Diseases
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• v.7 no.2
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• pp.142-149
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• 2003

Purpose : The urinary mass screening program for the detection of urinary abnormalities in school aged population has been performed in Seoul since 1981. Nation-wide urinary mass screening program was also performed since 1998. The aim of this study was to analyze the cause and nature of isolated proteinuria detected by chance on the urinary mass screening test in Busan and Kyungsangnam-do Province Methods : The medical records of 44 cases of isolated proteinuria detected by chance on the urinary mass screening test in Busan and Kyungsangnam-do Province, and evaluated for urinary abnormalities at the pediatrics outpatients renal clinics of Busan Paik Hospital from April 2002 to August 2003 were reviewed prospectively. Results : The cause and incidence of isolated proteinuria were as follows; transient proteinuria 4 cases(9.1%), orthostatic proteinuria 36 cases(81.8%) and persistent proteinuria 4 cases (9.1%). The total protein amount of the 24 hour urine were $121.0{\pm}136.4\;mg$ in transient proteinuria, $179.1{\pm}130.0\;mg$ in orthostatic proteinuria and $1532.8{\pm}982.5\;mg$ in persistent proteinuria. In the orthostatic proteinuria group, the total protein amount of the 24 hour urine was in the range of 40-616 mg. Spot urine protein/creatinine ratio(PCR) were $0.10{\pm}0.01$ in transient proteinuria, $0.61{\pm}0.61$ in orthostatic proteinuria and $4.35{\pm}4.04$ in persistent proteinuria. In the orthostatic proteinuria group, spot me PCR was in the range of 0.09-2.32. Renal biopsy was peformed in 4 children of the persisitent proteinuria group. They showed minimal change in 1 case, membranoproliferatiye glomerulonephritis in 2 cases and secondary renal amyloidosis in 1 case. Conclusion : The majority of isolated proteinuria which was detected by chance on school urinary mass screening were transient or orthostatic proteinuria. Even though the incidence of persistent proteinuria was much lower, it is necessary to take care of these children regularly and continuously, because persistent proteinuria itself is a useful marker of the progressive renal problems.