• Journal of the Daesoon Academy of Sciences
• /
• v.46
• /
• pp.189-234
• /
• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.

• Journal of Korean Philosophical Society
• /
• v.129
• /
• pp.1-22
• /
• 2014

Columns 12-18 record a conversation between an aged Confucius and his disciple Zi Gong concerning the Changes and especially the role of divination in its use. The last section, from the bottom of column 24, concerns the hexagrams Sun損, "Decrease," and Yi益, "Increase," which Confucius is here made to regard as the culmination of wisdom in the Zhouyi. The conversation between Confucius and Zi Gong, and especially Zi Gong's apparent misunderstanding of Confucius's interest in the text, has already attracted considerable scholarly interest. Zi Gong criticizes Confucius for changing his teaching about the importance of the Zhouyi and for performing divinations. Confucius responds that while he does indeed perform divinations. there is a major difference between his use of the text and that of others: he regards the I Ching as a repository of an ancient wisdom. This would seem to signal recognition of a dramatic change in the function and status of the text. Zi Gong said: "Does the Master also believe in milfoil divination?" The Master said: "I am right in only seventy out of one hundred prognostications. Even with the prognostications of Liangshan of Zhou one necessarily follows it most of the time and no more." The Master said: "As for the Changes, I do indeed put its prayers and divinations last, only observing its virtue and property. Intuiting the commendations to reach the number, and understanding the number to reach virtue, is to have humaneness and to put it into motion properly. If the commendation do not lead to the number, then merely acts as a magician; if the number does not lead to virtue, then one merely acts as a scribe. The divinations of scribes and magicians tend toward it but are not yet there; delight in it but are not correct. Perhaps it will be because of the Changes that sires of later generations will doubt me. I seek its virtue and nothing more. I am on the same road as the scribes and magicians but end up differently. The conduct of the gentleman's virtue is to seek blessings; that is why he sacrifices, but little; the righteousness of his humaneness is to seek auspiciousness; that is why he divines, but rarely. Do not the divinations of priest and magicians come last!" Although Confucius says two ways of the symbolic numbers and virtue-property, he emphasizes his way of virtue and property more important. In fact he who wrote in Yao 要, "essentials," Confucius's saying describes his own viewpoints of the Changes throughout the conversations between Confucius and his disciple Zi Gong, and is only to borrow the name of Confucius. Furthermore, quoting the original text in Yao 要, "essentials," in sequence, also comparing the materials of "the Analects of Confucius論語," with "the Shih chi史記," this thesis will be centered to a great extent on the relative similarity and differences between the Mawangdui Boshu Zhouyi Manuscript and the received text, and discussed the authencity of Yao 要, "essentials," of the contents shown in the chapter of 'Confucius became aged, and liked "The Book of Changes."' the relation of Confucius and the Changes will be clarified naturally through this progress.

• Management & Information Systems Review
• /
• v.37 no.3
• /
• pp.49-64
• /
• 2018

The purpose of this study is to investigate the effect of organizational virtue and leader member exchange on workplace-incivility by reducing workplace incivility. And second, to examine how incivility in the organization will affect affective commitment. Third, the effect of conscientiousness on the relationship between workplace-incivility and affective commitment in the organization is examined. In this study, 234 domestic workers were surveyed and their hypotheses were verified for empirical study. This study revealed that organizational virtue and leader member exchange had negative effects on workplace-incivility, and organizational incivility also had negative effects on affective commitment. In addition, the relationship between workplace-incivility and affective commitment in the organization showed that the lower the degree of conscientiousness in personality, the stronger the negative effect of workplace-incivility on affective commitment. Therefore, this study suggests that empirical studies show causal relationship between workplace-incivility and affective commitment in the organization. In addition, the moderating effect of conscientiousness on the relationship between workplace-incivility and affective commitment was demonstrated, and it is meaningful that the effect of organizational virtue, leader member exchange relationship and affective commitment is demonstrated empirically.

• Cross-Cultural Studies
• /
• v.46
• /
• pp.227-251
• /
• 2017

This article is designed to study the conceptualization process of one of the ancient Chinese classical literature heritages, the so-called, the Triple Virtue(三達尊). By showing the principle meanings and the newly embodied symbolism of this Triple Virtue, this article is prepared to encourage revitalization of the moral virtues and self-identical pride among the elderly and to promote the young people's social consciousness of respecting the elderly. The author identifies the philosophical origins of the Triple Virtue, implying that the virtuous trinity is composed of morality, position and age, by analyzing poems in "Daya(大雅)", "Xiaoya(小雅)" of the Book of Odes and archives in "Zhoushu(周書)" of the Book of Documents(尙書). The author especially emphasizes that the concept of Triple Virtue was created by governing classes for meeting the political needs in the Zhou Dynasty. Moreover, by regarding King Wen of the Zhou Dynasty as the symbolic representation in the beginning era of the Western Zhou Dynasty and Shao BoHu as the embodiness representation in the end of the Western Zhou Dynasty, the author performs an in-depth study related to the above two great men. Finally, the author sheds lights on how symbolic and embodiness representations had played significant roles in formulating a typical model of the Triple Virtue in the following generations.

• Journal of Digital Convergence
• /
• v.17 no.5
• /
• pp.1-10
• /
• 2019

The purpose of this study is to verify the effect of the compaction and virtue experienced by police officers in the organization on positive emotion and, second, to demonstrate the effect of positive emotion on the organization uniformity, which is subordinate variable. Third, we intend to verify the mediated effect of positive emotion in the relationship between compassion and organization uniformity, and fourthly, to demonstrate the coordination effect of collective self-esteem in the relationship between positive emotion and organization identicalness. Sampling of this study was conducted on 353 male and female police officers working at police stations belonging to the National Police Agency and used these samples for hypothesis testing. Studies have confirmed that the compaction and virtue experienced by police officers have a positive effect on positive emotion, and that positive emotion has a positive effect on the phenomenon of tissue co-ordination. And it has been shown that positive emotion plays a full role in the relationship between compassion, virtue and organizational co-ordination, and that positive emotion and collective self-esteem plays a controlling role in the relationship with organizational co-ordination. The theoretical implications of this study will contribute to creating a positive organizational culture by maintaining a strict hierarchical relationship and spreading the compaction and virtuous behavior to police organizations with high task stress.

• (The)Study of the Eastern Classic
• /
• no.62
• /
• pp.145-176
• /
• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• Korean Journal of Acupuncture
• /
• v.23 no.2
• /
• pp.47-57
• /
• 2006

Objectives: The aim of the present study was to widen a clinical use by investigating literatures about the acupoint of Pu-ryu(KI7) and Um-gok(KI10) concerning Kidney-Eum(vital essence of the kidney) and Kidney-Yang(vital function of the kidney). Methods: We investigated the first literature about $Pu-ryu(KI7)\;{\cdot}\;Um-gok(KI10)$ and a second name, a location and a characteristic of them. We made a comparative study about the chief virtue and combination of $Pu-ryu(KI7)\;{\cdot}\;Um-gok(KI10)$. Results: Pu-ryu(KI7) is the 7th acupoint of Kidney Meridian of Foot Soeum(少陰), which reinforces a meridian of belonging and has the efficacy of warming the Kidney Yang, clearing heat, excreting dump and regulating water passage. Um-gok(KI10) is the 10th acupoint of Kidney Meridian of Foot Soeum(少陰), which has the virtue of nurishing the Liver and Kidney Eum, promoting lower heater and marinating the free flow of Gi Conclusions: The chief virtue of Pu-ryu(KI7) is to remove edema due to disturbance in Gi activity by dificiency of Kidney-Yang because of warming Yang to induce diuresis. To Um-gok(KI10), it is to treat instability of Kidney-Gi by Eum dificiency of the Liver and Kidney because of nurishing the Liver and Kidney Eum.

• Journal of Fashion Business
• /
• v.9 no.6
• /
• pp.39-55
• /
• 2005

This study examines closely the relationship between beauty art service quality and value. And satisfaction and purchase action that they do perceive to customers who have beauty art service company's service use experience. Moreover, this study was achieved purposely to present service raising plan of good quality to beauty art company managers and business employees. First, to investigate the concept of beauty art service quality and special quality was with doctrines that have been presented through a virtue aspect to achieve this study. Moreover, the wave and beauty art service, human service relativity is a let down unlike manufacture enterprise. Further more, beauty art service by complex composition of existence and nonexistence style is sold, and it could be known by having personality consumed at the same time production. The concept of quality about beauty art service and quality that became perceived through virtue study of concept and measurement about value. Therefor, value was deduced, and could deduce measurement, the linear measure that is applied to measure this. Large majority virtue study found is measuring quality of service to 22 articles on PZB's theory, and this study corrects measurement, the linear measure that is applied in Morritt's study that is based in PZB matrix and supplements and attempted measurement to 22 items. The result measurement dimension is consisted of functional quality, technological quality, physical quality dimension. To measure this through virtue study about value that become perceive, could confirm that all expense and beauty art companies which the customer is paid, connect with offering general quality of service. Therefor, through measurement, 2 dimension was deduced by monetary value and the non-monetary value.

• Journal of The Korean Association of Information Education
• /
• v.16 no.2
• /
• pp.165-172
• /
• 2012

Information-oriented society caused by development of computer and communication has benefited us with a convenient life. However, its side effects are widespread, which increases the need of the education of information and communication ethics. In this study, we take an approach of virtue education to cultivate information and communication ethics, as virtue is required to make a desirable information-oriented society. Lessons of Myungsimbogam were administered to the 6th grade elementary school students for nine weeks. The results demonstrated positive effects in internet addiction, chat addiction, and netiquette for the experimental group. However, no positive effects in game addiction were found.

• Journal of Korean Academy of Nursing Administration
• /
• v.19 no.4
• /
• pp.480-490
• /
• 2013

Purpose: This descriptive study was done to identify effects of perceived organizational support (POS) on job involvement and organizational citizenship behavior (OCB) in hospital nurses. Methods: Data were collected from Oct. 1 to Nov. 15, 2011. Participants in this study were 324 nurses working in 6 general hospitals in S, K, and C cities. Data were analyzed using descriptive statistics, t-test, ANOVA, Scheff$\acute{e}$ test, Pearson correlation coefficients, and multiple regression. Results: POS was positively correlated with job involvement, and OCB (altruism, conscientiousness, courtesy, sportsmanship and civic virtue). Factors influencing job involvement were POS and marital status, which accounted for 15.7% of the variance, marital status influenced altruism, which accounted for 4% of the variance, POS influenced conscientiousness, which accounted for 10% of the variance, religion and marital status influenced courtesy, which accounted for 6.5% of the variance, age influenced sportsmanship, which accounted for 7.9% of the variance, and POS and clinical career influenced civic virtue, which accounted for 23.1% of the variance. Job involvement mediated on the relation between perceived organizational support and organizational citizenship behavior. Conclusion: The results of the study indicate that hospital administrators should explore ways of improve POS for better job involvement, conscientiousness, and civic virtue.