• Journal of Ethics
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• no.80
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• pp.1-30
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• 2011

Confucianism and Buddhism were compatible in the period of Goryeo Dynasty. And then, the rulers worshiped Confucianism and repressed the religious activity of the Buddhist monk in the early years of the Joseon Dynasty. But King Sejong planed to bring reconciliation between Confucianism and Buddhism. Especially on the ceremonies of mourning and sacrificial rituals, he always performed the two religious style. The reason of sticking to his amicable consciousness is as follows. Firstly, he thinks that both the theory of Confucianism and the religious spirit of Buddhism are very important for the building up the foundation of his Dynasty. Secondly, his mind has been of a same faith cure on the incurable disease. Therefor, when the Royal family is taken ill he must pray to Buddha for recovery from the first stage. Thirdly, he regards social conditions to be the most important and respect for man's life and dignity for the purpose of beneficent administration. But Joseon's government line was the anti-Buddhist policy. So, the policy came in the wake of a debate among King Sejong and Confucian government officials. However his harmonious mind was unchanged between Confucianism and Buddhism. After all, in the last phase of his life he was deeply religious on Buddhism. I think that King Sejong's amicable consciousness could make a contribution to overcome religious conflicts and to create a new political cultural form in the modern society

• 한국노년학
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• v.29 no.4
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• pp.1665-1683
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• 2009

The purpose of this study is to examine what the formation of a community incorporating two generations of people can give the elderly and the problems which are associated with establishing related programs of this kind. For this, the researcher enacted ethnographic method like as observant participation and in-depth interview on 24 participants. From this study, I found that the elderly and the children who took part in several programs to form the intergenerational linkages made the system meaningful in the following ways: first, the more harmonious the communication across between two age groups is, the more the understanding between them increases. Second, the sense of community has intensified the natural harmony. Third, the more self-satisfaction and confidence increases, the more self-efficacy is enhanced. Fourth, the purposeful and creative activities with peers have enabled the elderly to enjoy their leisure time. Fifth, the elderly have experienced the pleasure of learning and sharing common sense as a life-long learners. However, in the process of this program, several problems occurred such as the rigidly bureaucratic operation of the program and the elderly people's individual differences. In addition, the lack of a precisely-existing program necessary to form the intergenerational linkages and to bring together different generations was a problem. Finally, I have concluded that the effort to form the intergenerational linkages helps increase the understanding and cooperation across age groups and contributes to the successful aging of the elderly.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Journal of Practical Agriculture & Fisheries Research
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• v.11 no.1
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• pp.137-158
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• 2009

This study is to find the causes of the current situations of conflict between generations in regards to succession of their family farm, for the target group of graduates Korea National Agricultural College of the year 2008 and their parents. This study aims at finding a way of controlling and solving the conflicts, and of developing a course of education and training, so that through this process they can come to a rational conclusion to the conflicts that arise regarding succession of the farm, in a climate of harmony and peace. It is found that communication between parents and graduates has normally gone on well, but specific problems related to management of the farm are often present. Furthermore, there is often lack of trust and promise between the parties which often causes difficulties in preparation for the succession of the farm. On the basis of these observation, we have designed and implemented an education workshop and training, as a program in which parents and their successors participated. As a result, we found it to be very effective, but it was also found to be in need of some changes. The workshop is to be implemented in two separate stages. The first stage should focus on communication and trust between family members. Firstly, they are given the opportunity to share the list of concerns withone another, as an ice breaking activity. Secondly, they can present their own hopes or wishes. And lastly, they can communicate with one another in an effort to find resolutions that will be keep both parties satisfied. The second stage should be aimed at establishing agreements concerning succession of the farm in a harmonious and peaceful manor; the second stage is also an opportunity to discuss 'Farm management and succession'. The Korea National Agricultural College (KNAC) is in the pursuit of fostering agricultural CEO's for the future of Korea. KNAC is currently implementing a very unique system of interviews in which parents participate together with students, in order to help them make a plan for rational management of their farm and smooth succession of the farm. Although KNAC now has students present a blueprint of their own unique business plans as a graduation thesis, it is necessary for KNAC to complement this system with education and training regarding the succession of family farms. Furthermore, KNAC should also develop an education and training program that is separate for this purpose, and make it a regular course of study of KNAC in the future.

• Journal of Practical Agriculture & Fisheries Research
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• v.10 no.1
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• pp.3-27
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• 2008

This study is to find the causes of the current situations of conflict between generations in regards to succession of their family farm, for the target group of graduates of the year 2008 and their parents. This study also aims at finding a way of controlling and solving the conflicts, and of developing a course of education and training, so that through this process they can come to a rational conclusion to the conflicts that arise regarding succession of the farm, in a climate of harmony and peace. It is found that communication between parents and graduates has normally gone on well, but specific problems related to management of the farm are often present. Furthermore, there is often lack of trust and promise between the parties which often causes difficulties in preparation for the succession of the farm. On the basis of these observation, we have designed and implemented an education workshop and training, as a program in which parents and their successors participated. As a result, we found it to be very effective, but it was also found to be in need of some changes. The workshop is to be implemented in two separate stages. The first stage should focus on communication and trust between family members. Firstly, they are given the opportunity to share the list of concerns withone another, as an ice breaking activity. Secondly, they can present their own hopes or wishes. And lastly, they can communicate with one another in an effort to find resolutions that will be keep both parties satisfied. The second stage should be aimed at establishing agreements concerning succession of the farm in a harmonious and peaceful manor; the second stage is also an opportunity to discuss 'Farm management and succession'. The Korea National Agricultural College (KNAC), as a state college, is in the pursuit of fostering agricultural CEO's for the future of Korea. KNAC is currently implementing a very unique system of interviews in which parents participate together with students, in order to help them make a plan for rational management of their farm and smooth succession of the farm. Although KNAC now has students present a blueprint of their own unique business plans as a graduation thesis, it is necessary for KNAC to complement this system with education and training regarding the succession of family farms. Furthermore, KNAC should also develop an education and training program that is separate for this purpose, and make it a regular course of study of KNAC in the future.

• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.345-383
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• 2014

This article intends to examine the value of the world citizenship in the perspective from the root meaning that is stressed as the behavior style of Daesoon thoughts in relation with 'desirable attitude of life in education of morality. Traditional root meaning of Daesoon thoughts turned out to be proper moral behavior principle such as Yin Yang harmonious virtue, God Humane keeping unity, and conviviality with regrets settlement. Such three principles of Daesoon Thoughts show the characteristic of global code such as respect of life, solidarity unity, and tolerant trust. To revise the phenomenon of duality, and to realize the human awakening in radically changing reality, we need to cultivate world citizenship based on the root meaning of Daesoon thoughts. Daesoon thoughts covering the East and the West, especially the key features of religion, can cultivate the world view of citizenship in the era of plural society based on folk beliefs toward Gucheon Sangje faith as the essence of the multiplism. The world citizenship of human society is necessary to unite the world in the unified construction cooperative spirits. All beings need to be away from antagonistic confrontation with the practice of mutual conviviality. The diameter of acquired joining world citizenship can have the opportunity to realize of Gucheon Sangje's Heaven and earth construction. The root meaning of Daesoon thoughts can contribute to moral practicality with world citizenship by practice of heavenly truth and human truth. First, cultivating heavenly truth by means of insight can develope the profound world citizenship. Secondly, the solidarity of the public and private can cultivate public citizenship. Thirdly, in the crisis of the mankind, this awakening conviviality can be foundation for world citizenship of public communication. Fourthly, the spirit that would not deceive ownself can be contributed to cultivating the world citizenship by means of the process of internalizing Daesoon thoughts. Nowadays in the plural society demanding world citizenship, the public citizenship can deepen the spirit of respect of life, solidarity unity, and tolerant trust in the process of world citizenship cultivation. In the future, the world citizenship can be deepen the alternative of practice in the continuous cultivation of world citizenship. In this process, we can form the culture of coexistence which can contribute to human society as well as korean society by developing the value of living together happiness through the guide of this phonesis.

• Korean Journal of Culture and Social Issue
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• v.19 no.4
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• pp.553-576
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• 2013

The purpose of this study was to investigate the impact of retirement stress, character strengths and marital dissatisfaction on depression. Additionally this study examined direct effects and indirect effects of character strengths and marital dissatisfaction. The participant group was composed of 197 retired men living in Daegu and Gyongsangbuk-do. The Retirement Stress Scale (RSS), Character Strengths Test (CST), Korean Marital Satisfaction Inventory (K-MSI), and Center for Epistemology Studies Depression scale (CES-D) were administered to participants. Structural Equation Modeling (SEM) with AMOS was used for the purpose of analysis. The results of the study were as follows. First, an increase in retirement stress was associated with higher levels of depression. Second, hierarchical regression analysis indicated that higher levels of optimism significantly predicted higher depression. Also hierarchical regression analysis indicated that lower levels of appreciation of beauty and excellence without optimism significantly predicted higher depression. Furthermore, increases in marital dissatisfaction were associated with higher levels of depression. Third, the constructed model including both direct effects and indirect effects appeared to fit better than alternative model in explaining relationships between retirement stress and depression. In other words, character strengths and marital dissatisfaction appeared to affect the depression levels of retired men directly and indirectly. To sum up, this study demonstrated that the factors which had an effect on depression in retired men, character strengths and harmonious marital relationships appeared to act as a buffer against depression in retired men. The current results might serve as basic data for psychological well-being programs for retired men. Finally, the limitations and implications of the current study were discussed.

• Asia-Pacific Journal of Business Venturing and Entrepreneurship
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• v.19 no.2
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• pp.1-11
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• 2024

In the midst of the current turbulent global economy, traditional investment metrics are undergoing a metamorphosis, signaling the onset of what's often referred to as an "Investment cold season". Early-stage startups, despite their boundless potential, grapple with immediate revenue constraints, intensifying their pursuit of critical investments. While financial indicators once took center stage in investment evaluations, a notable paradigm shift is underway. Organizational culture, once relegated to the sidelines, has now emerged as a linchpin in forecasting a startup's resilience and enduring trajectory. Our comprehensive research, integrating insights from CVF and OCAI, unveils the intricate relationship between organizational culture and its magnetic appeal to investors. The results indicate that startups with a pronounced external focus, expertly balanced with flexibility and stability, hold particular allure for investment consideration. Furthermore, the study underscores the pivotal role of adhocracy and market-driven mindsets in shaping investment desirability. A significant observation emerges from the study: startups, whether they secured investment or failed to do so, consistently display strong clan culture, highlighting the widespread importance of nurturing a positive employee environment. Leadership deeply anchored in market culture, combined with an unwavering commitment to innovation and harmonious organizational practices, emerges as a potent recipe for attracting investor attention. Our model, with an impressive 88.3% predictive accuracy, serves as a guiding light for startups and astute investors, illuminating the intricate interplay of culture and investment success in today's economic landscape.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.3
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• pp.27-46
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• 2023

This study examines the possibility of applying Other Effective Area-based Conservation Measures (OECMs) to natural heritage sites that are not designated as protected areas for the National Biodiversity Strategy and Action Plan (NBSAP). Firstly, the study investigated the ecological and cultural characteristics associated with a natural heritage site, specifically the natural monument known as Dangsanmok, and synthesized the collected information to assess its conservation value. Subsequently, the study examined the possibility of designating Dangsanmok as an OECM that reflects local communities through the criteria of the IUCN's individual assessment tools. The research findings indicate that Dangsanmok and the associated Dangsanje system are positively evaluated as potential OECMs. Additionally, initiatives such as the "Dangsan Tree Grandfather Program" and the "National Heritage Folk Event Grant Program," implemented by the Cultural Heritage Administration, are seen to have a positive impact on engaging local communities voluntarily. Consequently, based on these results, it is expected that natural heritage sites like Dangsanmok, serving as national indicators, will contribute to the 2030 goals for biodiversity conservation and the 2050 goals for harmonious coexistence with nature as part of NBSAPs.

• Journal of the Daesoon Academy of Sciences
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• v.47
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• pp.39-63
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• 2023

Modern medical science tends to categorize addiction as a kind of disease, but a Taoist world-view would not consider addiction to be a disease. Taoists do not have a concept of addiction as an eternal substance. Within the Taoist world-view, human beings are meant to live in harmony with the transformative cycles of nature. Human beings achieve self-realization through balancing themselves with nature. This is what is meant by Self-Realization in Harmony with Nature. There is no disease known as addiction when one's life is in harmony with nature. There are two main principles in the Taoist medical worldview. First, is the theory of correspondences. This theory of correspondences is the foundational to Taoism's value-neutral world-view wherein humans are seen as working together with Heaven and Earth in correlative relationships to create harmonious societies. Second, is the principle of harmony and balance in the Universe. One creature can be in harmony with other creatures and learn to appreciate the interconnectedness of all living beings. Survival of the forest is vital to the survival of natural harmony, balance, morality, and environment. The vitality of the human body depends on the movement of Qi energy. According to the principles of Korean traditional medicine, all human problems stem from the mind. There is no madness, no illness, no tempting fate, and even no death outside of what stems from the mind. Within the human body, there are two principles behind energy systems: harmony and balance. When human beings achieve the state of homeostasis, they obtain Qi flows which are associated with the various organs. In doing so, they can always maintain a healthy state of life in accordance with the cosmic rhythm. Taoist philosophy contains advice that prevents addiction. Empty your mind of all thought. Let your heart be peaceful. Finally, all worries are washed away by the cosmic wave.