• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Korean Business Review
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• v.19 no.1
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• pp.223-240
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• 2006

The purpose of this study is to review the current state of the transformational leadership and LMX approach to the study of leadership. Leadership research has witnessed a shift from traditional transactional models to a new genre of theories of transformational and charismatic leadership and LMX. Transformational leadership theories offer the promise of extraordinary individual and organizational outcomes. Leaders motivate followers to perform beyond expected levels by activating higher order needs, fostering a climate of trust, and inducing them to transcend their self-interest for the organization's sake. Numerous investigations point of the robustness of the effects of such leadership on individual and organizational outcomes such as job satisfaction, organizational commitment, and performance. LMX theory suggests that leaders do not use the same style in dealing with all subordinates, but rather develop a different type of relationship or exchange with each subordinate. These relationships range from those that are based strictly on employment contracts to those that are characterized by mutual trust, respect, liking, and reciprocal influence. LMX has been positively related to job satisfaction, productivity, and career progress of managers and negatively related to turnover and employee grievances. In conclusions, effective leaders link achievement of organizational goals to follower fulfillment of self-development goals, with the former advancing the latter.

• Journal of dental hygiene science
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• v.9 no.1
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• pp.1-8
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• 2009

The purpose of this study was to examine the satisfaction level of orthodontic patients with medical service in a bid to provide information on the diverse needs of orthodontic patients and the improvement of the competitiveness of dental institutions. The subjects in this study were 226 orthodontic patients who visited Y and B dentist's offices respectively located in Busan and Daegu. A survey was conducted from December 3 to 20, 2008, and SPSSWIN 14.0 program was utilized to analyze the collected data. The findings of the study were as follows: 1. As to the reason why they chose the dentist's offices, the greatest group made that choice through the recommendation of people around them(50.7%). Approximately half them(47.8%) tended to talk about grievances when they had any, and the greatest group(58.3%) expected to have a regular set of teeth when they received orthodontic treatment (58.3%). And the largest group(80.9%) expected that treatment to improve their oral health a lot. The greatest group(70.6%) wanted to receive whitening treatment after completing orthodontic treatment. 2. As to factors significantly affecting their satisfaction level with treatment service, satisfaction level with the employees(dental hygienists) had the most significant impact, followed by satisfaction with amenities, medical fee, dentists and friendliness. 3. Their satisfaction level with medical fee exerted the most influence on intention of Recommendation offices they visited to others, followed by satisfaction with dentists and employees(dental hygienists).

• Molecular & Cellular Toxicology
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• v.5 no.2
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• pp.126-132
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• 2009

The usage and types of chemicals are advancing, specializing, large-scaled increasing, and new chemical exposed workers are concerning to occupational disease. The generation of reactive oxygen in the body from carcinogen, mutation and DNA damage in cancer is protected by natural antioxidants (phytochemicals) with antimutagenic effect. There were many reports of ginsenoside Rb$_1$, Rg$_1$ grievances of the genetic mutation to suppress the effect confirm the genetic toxicity test with chromosomal aberration test and the Comet (SCGE) assay confirmed the suppression effect occurring chromosomal DNA damage. We had wanted to evaluate the compatibility and sensitivity between the chromosomal aberration (CA) test and the Comet assay. We used the CA test and Comet assay to evaluate the anti-genotoxicity of ginsenoside Rb$_1$ and Rg$_1$, in CHO-K1 (Chinese hamster ovary fibroblast) cell in vitro, composed negative control (solvent), positive control (benzo[a]pyrene), test group (carcinogen+variety concentration of ginsenoside) group. The positive control was benzo[a]pyrene (50 $\mu$M), well-known carcinogen, and the negative control was the 1 % DMSO solvent. The test group was a variety concentration of ginsenoside Rb$_1$, Rg$_1$ with 10$^{-8}$%, 10$^{-6}$%, 10$^{-4}$%, 10$^{-2}$%, 1%, 10%. In chromo-somal aberration test, we measured the number of cells with abnormally structured chromosome. In Comet assay, the Olive tail moment (OTM) and Tail length (TL) values were measured. The ratio of cell proliferation was increased 8.3% in 10$^{-8}$%, 10$^{-6}$%, 10$^{-4}$%, 10$^{-2}$%, 1%, 10% Rb$_1$ treated groups, and increased 10.4% in 10$^{-10}$%, 10$^{-8}$%, 10$^{-6}$%, 10$^{-4}$%, 10$^{-2}$%, 1% Rg$_1$ treated groups. In the CA test, the number of chromosomal aberration was decreased all the Rb$_1$ and Rg$_1$ treated groups. In the Comet assay, the OTM values were decreased in all the Rb$_1$ and Rg$_1$ treated groups. To evaluate the compatibility between CA and Comet assay, we compared the reducing ratio of chromosomal abnormalities with its OTM values, it was identified the antimutagenicity of ginsenoside, but it was more sensitive the CA test than the Comet assay. Ginsenoside Rb$_1$ and Rg$_1$ significantly decrease the number of cells with chromosomal aberration, and decrease the extent of DNA migration. Therefore, ginsenoside Rb$_1$, Rg$_1$ are thought as an antioxidant phytochemicals to protect mutagenicity. The in vitro Comet assay seems to be less sensitive than the in vitro chromosomal aberration test.

• Journal of dental hygiene science
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• v.8 no.4
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• pp.241-246
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• 2008

he purpose of this study was to examine the awareness of dental hygienists about medical malpractice and dispute. The subjects in this study were 206 dental hygienists at dental clinics, on whom a survey was conducted. After SPSSWIN 14.0 program was utilized to analyze the collected data, the following findings were given: 1. As for experiences of being complained from patients by age, the dental hygienists who were at the age of 21 to 23 made up the largest age group (39.2%) who had ever meet patients who had grievances. By career, those who had worked for less than a year constituted the greatest group (30.4%) who had the same experiences. It indicated that the dental hygienists who were younger and had a less career had been more complained from patients. 2. In terms of problems posed by patients, scaling came into question the most (14.5%), followed by diagnosis (14.4%), impression (12.9%) and radiography (11.0%). 3. Regarding perception of scaling treatment, 90.8 percent, the greatest percentage, kept records of patients about scaling. As to how to do that, 34.5 percent, the largest percentage, wrote it down and then signed their name. Concerning the way of explaining how to take care of oral health, 82.5 percent gave an explanation without any prints. 4. As to knowledge on the medical law, they got a mean of 12.34 out of possible 16 points. 5. Concerning the necessity of education about the prevention of medical accidents and countermeasures, 70.4 percent felt the strong and urgent need for that.

• The Korean Journal of Archival Studies
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• no.43
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• pp.71-102
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• 2015

The present study aims at investigating the current usage patterns of Korean Standard Records Management System. The Korean Standard Records Management System has been designed and distributed by the National Archives Korea in order to support records management of public agencies. An email survey has been sent to 4 types of public agencies: central government agencies, provincial governments, provincial education offices as well as city and county offices. While all agencies are included in the survey for the first three types, only two provincial districts are selected for city and county offices, Out of 101 email questionnaires sent, 65 are returned(63.73%). The results show the usage patterns of 240 functionalities aligned to 9 main functions: accession from records creators, preservation, appraisal, accession to the national archives, reference management, access and tracking, retrieval and use, system management as well as freedom of information management by public institutions. Since its launch in 2007, the system has been distributed to 707 public agencies as of late 2014. The problem is that there has been no attempt to evaluate the functionalities and usabilities of the system. Only grievances from those agencies implemented the system have never been ceased. The present study is expected to offer the levelled ground for productive discussion between the national archives and the agencies.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.255-293
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• 2020

This study examines the God, Jiutian Yingyuan Leisheng Puhua Tianzun (九天應元雷聲普化天尊, 'The Supreme God of the Ninth Heaven, Celestial Worthy of Universal Creation through His Thunderbolt, the Originator with Whom All Beings Resonate' in Daesoon Jinrihoe), in terms of narrative imagination, by investigating the narrative of Wen Zhong (聞仲) in Investiture of the Gods (Fengshenyanyi 封神演義) and the narrative of Kang Jeungsan (姜甑山) in The Canonical Scripture (Jeongyeong 典經). This examination occurs along three dimensions: Firstly, I look into the cultural contexts of the image of the Thunder God (雷神) in Gojoseon (古朝鮮) mythology and the Korean seondo (仙道) tradition both of which are reflected in the narrative of Wen Zhong. At the same time, I also argue that the cultural contexts examined above are able to be found in the narrative of Kang Jeungsan. Secondly, I consider the essential meaning of the concept of "deifying" (封神) in the narrative of Wen Zhong and its connection to "the resolution of grievances" (haewon 解冤) in the narrative of Kang Jeungsan. Thirdly, I consider the traits of embracing heterogeneous things (異類) in the religious group "Jiejiao" (截敎) that Wen Zhong belonged to in relation to the values of "mutual beneficence" (sangsaeng 相生) that Kang Jeungsan pursued. In this study's conclusion, I posit that the "mentalité" of Dong-yi (東夷) culture and tales including Yin (殷) is identifiable in narrative imagination applied to the God, Jiutian Yingyuan Leisheng Puhua Tianzun. This means that the nature of Jiutian Yingyuan Leisheng Puhua Tianzun is closely related to the tradition of Korean seondo and Korean Daoism.

• Journal of the Daesoon Academy of Sciences
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• v.34
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• pp.107-139
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• 2020

This paper primarily focuses on the highest deity, the Upper Thearch of the Nine Heavens (officially translated as 'The Supreme God of the Ninth Heaven'), in the Korean new religious movement (NRM) Daesoon Jinrihoe and the true minister of the myriad spirits in the Taiwanese NRM, Yiguan Dao, the Upper Thearch of Manifest Luminosity. As the two both serve as highly representative "Upper Thearch" beliefs in emerging NRMs, I attempt a comparative analysis of the source of these beliefs, their characteristics, and the links that exist between them. On the basis of ancient Chinese classics and Daoist texts, along with Daesoon Jinrihoe's scriptures and works from Yiguan Dao's Canon, I try to understand the distinguishing features of cosmological ideas from both religious movements. For example, because the Upper Thearch of the Nine Heavens could not bear to see the human realm growing ever more disordered and in order to improve worldly conditions, he traveled to the harmonized realm of deities, and therefore descended into the world to make a great itineration and enlighten the people through his teachings. In the end, he came to Korea and was reborn as Kang Jeungsan (secular name: Kang Il-Sun) in Gaekmang Village. In the Human Realm, he spread his transformative teachings to the people which were later became the doctrines of the Virtuous Concordance of Yin and Yang, Harmonious Union between Divine Beings and Human Beings, the Resolution of Grievances for Mutual Beneficence, and Perfected Unification (jingyeong 真境) with the Dao. Yiguan Dao; however, explains that the source of humanity is the "Heaven of Principle" (Litian 理天), and people are "Buddha's Children of the Original Embryo" (Yuantai Fozi 原胎佛子), created by the Upper Thearch of Manifest Luminosity, who came to world to govern and impart spiritual refinement, before returning to his native place in the Heaven of Principle. Yet, because he became infatuated with the world of mortals, he forgot the path of his return. Therefore, the Eternal Mother sent Maitreya Buddha, the Living Buddha Jigong 濟公, and the Bodhisattva of Moon Wisdom (Yuehui pusa 月慧菩薩) to descend to the human world and teach the people, so that they may acknowledge the Eternal Mother as the root of return, achieve their return to the origin, and go back to the home of the Eternal Mother in the Heaven of Principle. Both Daesoon Jinrihoe and Yiguan Dao refer to their highest deity, the true ministers of the myriad spirits, with the simple title "Upper Thearch." This phenomenon also has some ties to God in the western Biblical tradition but also has some key differences. In investigating the sources of these two deities, we find that they likely took shape during the Yinshang (殷商) period and have some relationship to the Upper Thearch of Chinese antiquity. The questions raised in this research are quite interesting and deserving of deeper comparative study.

• Journal of the Daesoon Academy of Sciences
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• v.35
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• pp.295-330
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• 2020

This paper examines the current state of the field wherein theoretical issues of ecology are still in need of concentration. Ecological texts are reconsidered from a religious worldview by extracting eco-friendly notions within religion and discourse is also essential in the practical field. As a case study on this matter, this paper aims to describe various aspects of ecological theory in Daesoon Jinrihoe, a new religious movement in Korea. In short, in its view of the natural world, Daesoon Jinrihoe values that all things originated from the Supreme God who presides over them, and the two are organically interrelated. Hence, the principle of nature is cherished. Especially as the Later World draws near, the fundamental basis of nature is slated to undergo change, and this also features heavily in Daesoon Jinrihoe's view of the natural world. Furthermore, the Supreme God reforms nature, and human beings live lives in conformity and resonance with that reformed nature. Above all else, the doctrines of haewon sangsaeng (the resolution of grievances for mutual beneficence) and boeun sangsaeng (the reciprocation of favors for mutual beneficence) are advocated in Daesoon Jinrihoe. Each supports its own form of ecological discourse, and together, they can be called Sangsaeng Ecological Theory (the Ecological Theory of Mutual Beneficence). Specific discussions of Daesoon Jinrihoe and ecology should be considered in light of this finding.

• Journal of the Daesoon Academy of Sciences
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• v.36
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• pp.267-298
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• 2020

The purpose of the paper is to analyze the developmental background and practical approaches to the arts of the Dao (道術 dosul) in Daesoon Jinrihoe (大巡真理會) by tracing this concept back to its source and comparing and contrasting Daesoon Jinrihoe's usage of 'arts of the Dao' with the usage found in traditional Daoism. The paper is divided into a preface, conclusion, and two body sections. Especially significant discoveries appear in the second and third sections. In the second section, the Daoist concept of Alterable and Unalterable Degree Numbers (運度定數 yundudingshu, 'degree numbers' suggesting 'fate' or 'destiny') allows for a comparison between the Reordering Works of Heaven and Earth (天地公事 cheonjigongsa) from Daesoon Jinrihoe's The Canonical Scripture (典經 jeon-gyeong) and the Opening of Calamities to Save Humanity (開劫度人 kaijieduren) in Daoism. Here discourse can be provided regarding the cause of calamities (劫 'jie' in Chinese and 'geop' in Sino-Korean). Additionally examined are the deep grievances between divine beings and humans and the cosmic cycles of growth and decay as both of these relate to the reason for calamities. As for the resolving of calamities, there are two differing perspectives proposed by Daesoon Jinrihoe and traditional Daoism. Daesoon Jinrihoe believes that Kang Jeungsan (姜甑山) led changes and renewal through the Reordering Works of Heaven and Earth. In this context, clergy and laity play roles as assistants. However, Daoism emphasizes gaining merit from the recitation of scriptures and the collective participation of immortals rather than relying completely upon divine intervention from the Celestial Worthy of the Primordial State (元始天尊 yuanshi tianzun). In the third section, 'The Origin and Application of the Arts of the Dao (道術 daoshu),' analysis is provided regarding the origin and connotation of five directional generals (五方將 wufangjiang), the twenty-four generals (二十四將 ershijiang), the twenty-eight generals (二十八將 ershibajiang), and the forty-eight generals (四十八將 sishibajiang). Likewise examined is the relationship between the arts of the Dao in The Canonical Scripture and Thunder Rites in the Shen Xiao Lineage (道教神霄雷法 daojiao shenxiao leifa) of Daoism. Lastly, some points are made about the operation of two ceremonies: The Ceremony of Transformation and Pacing (遁甲步罡儀式 dunjiabugangyishi) and Divination through the Formula Disc of the Six Ren Gods (六壬式盤占卜 liuren shipanzhanbu).