• The Journal of Korean Philosophical History
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• no.56
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• pp.151-180
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• 2018

Since the completion of the theories on human ethics and moral had been established to pursue by Confucian thinkers like Confucius and Mencius, they generally had agreed to present the basic principles for human education which every human could be the sage. In these principles for human ethics and morality there is on the premise that the knowledge about your own ethical and that the completion of the so-called act(爲) and learning(學). They had given to us that how to get a goal for the ethical and moral lives there are several academic oriented methodology will have act and learning set. In the point of achieving complete figures which act and learning for good society, there was named the sage(聖). This concept sage has two major types. One is on for the political figures that completed, and the other one is for the realm of academic side. Confucian as above mentioned the moral human being is equipped with a complete personality and political ability to make man and society perfect. Confucius has been understood as a complete human being. Yes, ideal for these two types of figures will be fulfilled in some way? They take a mystical ability to a priori or a posteriori, such as human effort can reach the sage. There are many thinkers are obvious and logical answer for this major problem in the system of confucian philosophy I have been trying. About the sage(聖), inherently natural learning(生知) occur to the position sage or knowledge (學知), can lead to there are two of the doctrine for that problem. With the study of learning and knowledge on human beings and real society the two systems concerned together. In fact, the main content of the "Analects of Confucius" we have a set of ethical and moral values not the benevolent conversation about Jin(仁) and his disciples a steady emphasis but on in praise of learning (學) for. However, at the time in Han Tang(漢唐) Han Wi(韓愈) and Wang Chung(王充), according to such thinkers the sage is already a priori determined, cannot be reached by human effort. But At the beginning of the Neo-Confucianism, Cheng I(程?) for the pioneer this Song(宋) scholars, regarding this issue could rebirth the thought that every human could be the sage through the learning as the pre-Chin(先秦) times.

• (The)Study of the Eastern Classic
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• no.68
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• pp.283-317
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• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• Journal of Korea Entertainment Industry Association
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• v.13 no.3
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• pp.213-220
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• 2019

Desire for a happy life becomes the will that man instinctively desires. In that the conditions of happiness are subjective and varied, the will of subjective desires has been studied with the attention of objective tendencies. The positive and meaningful will of life in the desire for happiness leads us to be the functionaries who act. These wills can be the driving force of a happy life, which allows one to have a hopeful reflective will in one's inner life, connecting oneself with others, and working in relationships with others. In addition, those who become lazy or lose their orientation in life can instill a will to be the main character of life, and furthermore, to give the ultimate meaning and goals of life. To understand and analyze these wills for happy lives more specifically, structural model compatibility and confirmatory factors were conducted. relatively reliable α=.855 value, the coefficient of correlation between recognition and will **p<.01, *p<.05 statistically significant measuring tool of not less than 05 was used. The study results of the structural model suitability of the factors of will and the confirmatory factor analysis showed that the model set by the researcher could reflect the characteristics of the data collected, and that the χ²(Chi-square) value was .126, which was consistent with the model by satisfying the acceptance criteria, and that the comparison of the reference values of the study model showed a relatively high level of suitability. To identify the relationship between cognitive and defined and behavioral factors of subjective will and existent will variables, the results of a verification factor analysis show that the χ²(Chi-square) value is 2.36 and the model and data are consistent with the acceptance criteria, and that the test data is consistent with the model and data set by the researcher are consistent with the model5.0 Through structural model analysis of human will, it was confirmed that the variables of subjective and existential, sensible and reflective will directly and indirectly influence and form a complex relationship. Our will is recognized as the subjective will, and the structure of the subjective will consists of the sensible and reflective will, and the relationship between the cognitive and just action elements and the subjective will of the human life and the will to exist is shown to be very meaningful, so we should conduct the education of the happy will of the emotional and just areas of life as well as the reestablishment of the cognitive educational direction that can lead to action.

• Journal of Korean Academy of Nursing
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• v.21 no.3
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• pp.396-417
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• 1991

In order that nursing care an essential quality of nursing practice be acceptable and satisfying, it is necessary that client's culture be respected and that nursing practice be appropriate to that culture. Since cultural elements are an important influence on health practices and life patterns related to medical treatment, recovery from and prevention of disease, nurses need to have an understanding and knowledge of social and cultural phenomena to aid in the planning of nursing interventions. To understand the health practices surrounding health and illness, the health beliefs and practices of both folk and professional healing systems should be ascertained. Cultural data are required to provide care of high quality to clients and to reduce possible conflict between the client and the nurse. It is nursing's goal to provide clients from various cultures with quality nursing care which is satisfying and valuable. The problem addressed by this study was to identify Korean health practices which would contribute to the planning of professional caring practice with the culture : ultimately this study was intended to make a contribution to the development of the science of nursing. The concrete objectives of this study were ; 1) to identify Korean health practices, 2) to interpret the identitial health practices through traditional cultural thought, and 3) to compare the Korean health practices with those of other cultures. The investigator used the ethnosceintific approach outlined by spradly in a qualitative study. To discover ancestral wisdom and knowledge related to traditional health practeces, the subjects of this study were selected from residents of a small rural mountain village in south west Korea, a place considered to be maintaining and transmitting the traditional culture in a relatively well -preserved state because of being isolated from the modern world. The number of subjects was 18, aged 71 to 89. Research data were collected from January 8 to March 31, 1990. Five categories of health practices were identified : “Manage one's own mind”, “Moderation in all thing”, “Live in accord with nature”, “Live in mutuality with others”, and “Live to the best of one's ability”. Values derived from these ways of thinking from Confucianism, Taoism and Buddhism help fashion a traditional way of life, examplified by the saying “Benifience to all”. Korean thought and philosophy is influenced primerily by Confucianism, Confucian principles of ethics, embedded deeply in the peoples' minds, form the idea that “heaven and human being are intimately united” based on concept that “heaven is, so to speak, reason”. Twoe Gae's theory of existential subjectivity develops the concept of self which is the basis of the spirit of reverence in modern Confucian philosophy. The human md is granted from heaven out of the idea of matter, and what control the mind is the spirit of reverence. Hence the idea of “The primacy of the mind" and provided that one should control one's own mind. The precepts of duty to parents, respect for elders and worship of ancestors, and moderation in all behavior put a restraint on life which directed that one live earnestly according to Nature's laws with their neighbors. Not only Confucianism, but also Buddism and Taoism have had an important effect upon these patterns of ideas. When compared with western culture, Korean health practices tend to be more inclusive, abstract and intuitive while westerner health practices found to be mere concrete, practical and personal. Values and beliefs based and pragmatism and existentialism infuence western civilization, Ethical values may be founded on utilitarianism, which considers what is good for the persons in their circumstances as the basis of conduct and takes a serious view of their practical lives including human aspirations rather than an absolute truth. These philosophical and ethical ideas are foundations for health practices related to active, practical and progressive attitudes. This study should be enable nursing not only to understand clients as reflections of the traditional culture when planning nursing practice, but to dovelop health education corresponding to cultural requiments for the purpose of protection against disease and improvement of health, and thus promote sound health practice. Eventually it is hoped that through these processes quality nursing care as the central idea of the science of nursing will be achieved.

• (The)Study of the Eastern Classic
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• no.57
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• pp.231-262
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• 2014

Seeing so many people who use trickery and schemes become successful these days, a lot of people are concerned that the ethical values of our society are breaking down. The saint who created I'Ching presents ways to see through the characteristics of people and ethical values, claims that carrying out these values in everyday life while being aware of misfortunes can lessen our faults or make them disappear, and presents ways to conduct moral actions to people with the hopes of walking down the right road. The Do in Dodeok, which means "ethics" in Korean, stands for "body." Until now, there has been a lack of research on the do in I'Ching. Therefore, the goal of this study was to research the idea and specific actions of Do implied in Gyeomun and Shibik of I'Ching, to aid application of abstract Do to fit the different situations of people. In the beginning, Do was not categorized. It was heavens Do if it was in the heavens, earth Do if it was on the earth, and human Do if it referred to people. I'Ching presents various different ideas of Do to apply natural Do to people. The researcher divided Do largely into heavens Do, earth Do, human Do, heavens, earth and human Do, middle Do and changing Do, and aimed to present various examples of application of Do including Do of a man, Do of heaven and earth, Do of heavens and gods, orders of the heavens, Do of a woman, Do of a family, Do of a saint, Do of a great person, Do of a noble man, Do of a child, Do of a household, Do of the heavens, earth and people, good fortune of men, and wrong Do and frugal Do, to show how and when Do is used and aid in execution of Do through I'Ching. The practice principle of Do according to I'Ching is for people to understand the various types of Do presented by I'Ching, and help all people become saints and noble men by conducting Do at the right time and place. If people make an effort to keep the principle of Do presented in I'Ching, all trickery and schemer will disappear and a society of great unity will be created, where all members are happy.

• Journal of Korean Academy of Nursing
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• v.15 no.1
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• pp.17-29
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• 1985

This study was to explore on the rank of stressful events related to the experience of hospitalization. 180 hospitalized patients on surgical and medical wards were asked to rate 49 stress-producing events associated with the experience of hospitalization. Two university hospitals was used as the setting for this study. Because the nature of the events in the stress scale pertain mainly to general short term hospitalizations, patients in the rehabilitation and psychiatric units of the hospital were not included. Prior to the beginning of the study, three times meeting were held with 12 head nurses and 3 investigators for discussing with the ethics subject related to the study. The pretest was done to determine whether items to use were pertinent or not. According to the result of the pretest, Volicer's Hospital Stress Rating Scale was selected as a study tool for this study. Data collection was used an interview and a card-sorting method. The interviewing was done by two authors and three graduate nursing students. A total 125 completed the card-sorting procedure. The stressful items were ordered from most to least stressful within the categories. Additional information such as: age, sex, marital status, and diagnosis was obtained from the kardex file. The ordered list of items, with mean values, as scored by the total of 125 respondents was significantly accepted at 1% level by Friedman test. (X²=1448.339) The event,“knowing you have a serious illness.”was rated highest stressful and (M=41.54) “Being awakened in the night by the nurse”least stressful. (M=14.73) Highly rated items were orderly “Thinking you might have cancer”“Thinking you might lose a kidney or some other organ”“Not being told what your diagnosis is. “Not knowing for sure what illness you have,”five lowerly rated items were orderly “Having to eat at different times than you usually do”“net being able to call family or friends on the phone”“Not having friends visit you,”“Having strangers sleep in the same room with you.”Futher analysis of the data was done to ascertain tao degree of similarity of judgment between different groups in the sample as to how events should be rated. The sample was divided into two groups according to the demographic characteristics and the degree of seriousness of illness. The rank order correlation was calculated for the two sets of ranks as a measure of consensus between the two groups. The correlations ranged from .85∼.99 all indicating a high degree of consensus.

• Korean Journal of Health Education and Promotion
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• v.23 no.5
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• pp.1-11
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• 2006

Objectives: The 2003 WHO/FAO technical report described that Korea has largely maintained its traditional high-vegetable diet despite major social and economic changes, and had lower than expected levels of obesity prevalence than other industrialized countries. However, the prevalence of obesity in Korea has recently been rapidly increasing. The aim of this study was to elucidate the determinants of this rapid growth of obesity prevalence in Korea and to compare the results of national nutrition surveys between Korea and Japan. Methods: The trends of the National Health and Nutrition Survey in Korea instituted every 3 years and that in Japan conducted every year were compared. The results of obesity prevalence defined as more than 25 of the Body Mass Index, the percentage of habitual exercisers and the results of the nutritional surveys were examined from 1992 to 2005 in Korea and from 1992 to 2004 in Japan. Results: The prevalence of obesity in males has been gradually increasing in both Korea and Japan since 1992. Though until 1995 the prevalence of obesity in the Korean male population was less than that in Japan, after 1998 Korea surpassed Japan and a markedly increasing trend was observed. In females, the increasing trend of obesity was slower than males in both Korea and Japan. However, the prevalence of obesity was much higher in Korea compared with that in Japan. The percentage of exercisers was much lower in Korea than in Japan. Although, the definition of an exerciser varies with the survey year in Korea and is different from that in Japan, almost 70% of the population was not regularly engaging in moderate or hard intensity exercise in Korea. From 1995, the total energy intake was increased by 9.8% in Korea but it was decreased by 6.9% in Japan. Presently, the energy intake per capita per day in Korea exceeded that in Japan. Remarkable increases in the intake of meat and poultry, vegetable oils and fats, and milk and dairy products were observed in Korea from 1995 to 2005. On the other hand, these values decreased during the same period in Japan. Conclusion: The prevalence of obesity in Korea is increasing and has surpassed that of Japan. The current trends could be attributed to the low prevalence of habitual exercisers, and an increase in energy intake and the proportion of energy intake from fat.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.10 no.12
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• pp.3931-3942
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• 2009

This study as a descriptive survey was to investigate recognition and attitudes on ethical issues for DNR of 119 rescue party who are working on the field, and to develop an objective framework which helps rescue team to manage DNR patients. Data were collected from the structured questionnaire, and subject were 226 rescue party in Jeollabuk-do area in Korea. Study was practiced from May 6 through June 20, 2009, and the data were analyzed by frequency, percentage, $x^2$-test, crosstabs using SPSS Win 12.0. The results indicated that ethical attitudes on subjects' factors(sex, age, religion, marital status, clinical working career, current working area, current position, educational experiences for ethics and values, DNR education places, DNR implication experience, and DNR consulting demands) were statistically significant. Therefore, following researches will be necessary in order to consider measures about DNR based on this study.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.11 no.4
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• pp.71-78
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• 2016

Religion can affect on every day lives of individuals in society. Also, religion can affect on personal networks and the formation of a social culture that may lead to influence individual decision makers. Religion can influence values and ethics of people in society. However, according to the secularization hypothesis, as an economy becomes more efficient and the members of a society becomes more educated, the influence and control of religion over people tend to become diminished more. How is religion related with entrepreneurship? There are not so many empirical studies that examine relationship between religion and entrepreneurship. The purpose of this article is that we empirically examine how religious commitment, in addition to individual traits such as need for achievement, perceived creativity, problem solving ability and entrepreneurial parents or friends. Our study is based on survey sample of 229 college students in Korea. The results we found are as follows. First, religious commitment does not have effect on entrepreneurial intention. Also, religion commitment has no relationship with need for achievement, perceived creativity, problem solving ability, and entrepreneurial parents or friends. Second, consistent with previous studies, need for achievement and entrepreneurial parents or friends have meaningful effect on entrepreneurial intention. Third, perceived creativity is a full mediation variable between need for achievement and entrepreneurial intention.

• Cartoon and Animation Studies
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• s.40
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• pp.55-81
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• 2015

Animation as a public visuals media have been expanding increasingly its social and cultural influences beyond the ages and nations on the basis of global consumption. However, animation increases the negative impact in modern popular culture, and in regard to this, 'the recovery of ethics' should be considered in a reflexive and educational perspectives for the social role of animation. Thus, the research addresses the animation films of Brigham Young University students which contain a ethical values and receive attention by New York Times, etc. as a successful educational model. To do this, firstly, literature has reviewed by focusing on the negative impact of animation, 1) violence, 2) excessive sensationalism, 3) confusion of cultural identity, 4) gender discrimination, and 5) distorted view of history. Secondly, the education system of animation course at Brigham Young University will be analysed. Thirdly, based on this, the case study will be conducted by focusing on the 13 animation films of students to reveal the characteristics of the way of film direction. Through this research, firstly, most of animation films are comic genre, consisting of children and animal characters, family-friendly and lyrical story style and deployment of coincidental and allegoric incident. Thirdly, the religious spirit and multidisciplinary methods of education in Brigham Young University has influenced to the ethical expression and technical perfection in animation filmmaking. In the light of this, the research and suggests the new paradigm is for the practical disciplines of animation in the restoration of the ethical perspective and explores how the animation production adopts the moral significance.