• Korean Journal of Social Welfare
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• v.42
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• pp.314-339
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• 2000

To identify adolescents' moral reasoning and attribution about peer violence, vignette study was conducted. 178 subjects selected from 4 inner city schools were asked to evaluate provoked violent situations. 4 situations depicting the provocation/retribution condition and 3 short vignettes depicting peer violence were presented, and adolescents were asked to judge the violent behavior and the morality of story characters. Analyses revealed that many adolescents focused more on the immorality of the provocation and perceived "hitting back" as a form of reciprocal justice. And a number of adolescents attributed the responsibility to the both of prosecutors and victims with situations which have obscure informations to judge the violent behaviors. In addition, adolescents having more violent characteristics were more likely to attribute the responsibility of violence to the victims than non-violent adolescents. Several suggestions based on these results are as follows: First, school or class-based conflict resolution program should be implemented to intervene in a dispute between peers. Second, it is necessary for comprehensive program such as Aggression Replacement Training including moral education as well as behavior modification to resolve peer violence.

• Journal of the Daesoon Academy of Sciences
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• v.18
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• pp.135-148
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• 2004

Why do religions emphasize good deeds like charity or love? What kind of relation are there between good deeds and salvation? Early Buddhism stresses that the deed of mortal cannot escape retribution. And deeds are intentional act, so those are representation of mind. Therefore an issue of mind raises its head before action. The extinction of ignorance and thirsty gives rise to good mind, and the good mind produces good deed. Mahāyāna Buddhism accentuates charity. It signifies that the mind of oneself sympathizes the mind of others. That is impossible unless one throws away attachment to oneself. The alms deed makes that possible. In Roman Catholicism Ten Commandments assert absolute worship to god. The transcendental merits devaluate worldly ones, so the mind can obtain calmness. Protestant claims the one can acquire salvation only by faith. And the salvation leads human to good deed. In conclusion good deeds are not ways and means to mokṣa or grace, but identical with them in Early Buddhism and Mahāyāna Buddhism, and Roman Catholicism and Protestant.

• Fashion & Textile Research Journal
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• v.9 no.2
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• pp.197-202
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• 2007

The femme fatale image presently observable in various fields is reproducing its image through repetitive imitation, change and application, in particular, through 'movies' which have a greater ripple effect on the public than any other mass media by incessantly producing a countless number of images. This study aims to figure out the intrinsic meaning and the characteristics of the image of femme fatale, understand the modern expression of it in movies and finally shed light on its image represented in Korean movies. For this study, the literature and internet materials related to the image of femme fatale in the movie "Sympathy for Lady Vengeance" and the general concept of femme fatale were comprehensively surveyed. The femme fatale image which is represented in this movie is classified into 4 images ; disguise & mystery, retribution & cruelty, enchantment & beauty, salvation & redemption. The findings of this study provide an insight into how the femme fatale image is expressed in movies, the mass media which has a gigantic ripple effect, and provide the momentum to recognize the need and significance of understanding the femme fatale image represented in Korean movies.

• The Journal of Industrial Distribution & Business
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• v.14 no.11
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• pp.19-25
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• 2023

Purpose: Prior studies regarding ethical management on worker's performance have primarily focused on specific industries or regions, potentially limiting the generalizability. This gap in knowledge underscores the need for a comprehensive investigation that considers a diverse range of industries and thoroughly examines the multifaceted aspects of ethical management. Research design, data and methodology: The academic search platform used for this study was 'Google Scholar', 'Scopus', and 'Web of Science' indexes various scholarly articles, including peer-reviewed journals and books. By utilizing specific search terms such as "corporate ethical management" and "employee performance," a vast pool of relevant studies was identified. Results: The findings indicated four effects: first, a positive correlation between ethical management practices and heightened employee motivation and engagement; second, an augmentation in organizational commitment and job satisfaction among employees; third, a reduction in turnover rates, indicating enhanced employee retention; and fourth, an elevation in overall productivity and performance outcomes. Conclusions: In sum, this study offers actionable insights, advocating for adopting and reinforcing ethical management strategies as a potent means to foster a high-performance work culture. These encompass fostering a robust ethical framework, cultivating a culture of transparency and open communication, and providing avenues for employees to voice ethical concerns without fear of retribution.

• Journal of the Korean Institute of Landscape Architecture
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• v.20 no.3
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• pp.21-32
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• 1992

This paper is studied on the concept of environmental cognition on accordance with the oriental(especially Buddhism) process of thinking. The Yeongiron(theroy : one of th most famous philosophy of Buddhism, the theory of cause and occasion) consists of the upgam-yeongi, the aroeyasik-yeongi, the chinyeo-yeongi and the pupkye-yeongi. And the concept of these theory are as follows: The conceptural elements of upgam-yeongi consist of sack(色), soo(受), sand(想), hand(行), sik(識). The elements connects with the western environmental psychology such as sack and objects, soo and stimuli, sand and perception, hand and cognition, sik and behavior. Similarly, aroeyasik-yeongi that consist of sangbun(相分), kyunbun(見分), chajungbun(自證分), chungjajungbun(證自證分) connects with objects, perception, cognition, behavior too. The chinyeo-yeongi divide into smase(三細) and yukchu(육추), the samse consist of mumyungupsang(無 明業相), nungyunsand(能見相), kyungyesand(境界相) and the yukchu consist of chisang(智相), sangsoksang(相續相), chipchisang(執取相), kyemyungjasang(計明字相), kiupsang(起業相), upgyegosang(業繫苦相). These elements are relates with the concept of western environmental psychology from objects to behavior too. Pupkye-yeongi represent a characteristic of objects itself rather than a process of environmental cognition. However this study has limitations that the religion and scientific methods should be compare. sack(色) : an elements of it's derivation, all kinds of material soo(受) : a function of reception, feeling sang(想) : a representation of a thought in the mind hang(行) : mental operation sik(識) : a function of judgement sangbun(相分) : the thing in itself kyunbun(見分) : a reflection in the mind chajungbun(自證分) : confirmation of kyunbun chungjajungbyn(證自證分) : self-consciousness through self-examination mumyungupsang(無明業相) : a state of mixture with the object and the subject nungyunsang(能見相) : an operation of the subject kyungyesang(境界相) : a formation of object chisang(智相) : the beginning of distinction sangsoksang(相續相) : a judgement chipchisang(執取相) : a rsponse kiupsang(起業相) : have a influence to the next behavior upgyegosang(業界苦相) : retribution

• Cross-Cultural Studies
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• v.29
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• pp.85-111
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• 2012

Zhong-lie-xiao-wu-yi(忠烈小五義), whose author was Shiyukun(石玉昆), is a Xia-Yi-Gong-An(俠義公案) novel in the late Qing Dynasty. This work published in 1890 when Emperor Guangxu(光緖) governed China. This work's author is Shiyukun, distribution books has an amender. The amender will be a shuoshuyiren (說書藝人). Zhong-lie-xiao-wu-yi is Zhong-lie-xia-yi-zhuan(忠烈俠義傳)'s a sequel, the story leads from Zhong-lie-xia-yi-zhuan. It is just the beginning of Zhong-lie-xiao-wu-yi is redundant. Zhong-lie-xiao-wu-yi was introduced to the late Chosun(朝鮮) Dynasty. This work was translated in Hangeul, Chosun's readers read Zhong-lie-xiao-wu-yi. This work's circulation is not clear, But this work's exciting story is interested in the readers. This work is characterized as follows: First of all, Zhong-lie-xia-yi-zhuan's charaters appear equally, the readers feels familiar. The readers like the familiar characters, because the readers read the book. The familiar characters can have a sense of speed in reading. Second, the story is continuous. Zhong-lie-xiao-wu-yi is narrated by connecting Zhong-lie-xia-yi-zhuan's story. Third, Zhong-lie-xiao-wu-yi was seeking an open ending. Classical novels prefer happy ending, this work is open ending, the expectations for the sequel became more doubled. The fourth, this work took advantage of the colloquial expressions. Zhong-lie-xiao-wu-yi is Huabenti(話本體) novel, took advantage of the spoken language. Suyu(俗語) and xiehouyu(歇後語) was represented in this work. Fifth, this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story.

• Cross-Cultural Studies
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• v.31
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• pp.65-94
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• 2013

San-he-ming-zhu-bao-jian-quan-zhuan(三合明珠寶劍全傳), this work is characterized as follows: First of all, San-he-ming-zhu- bao-jian-quan-zhuan's charaters appear equally, the readers feels familiar. this work is formed a universal consensus. Ordinary people must empathize about xia-yi(俠義) and retribution, this work was well represented. Because the readers would have liked to this story. It was an intimate relationship between China and the Joseon Dynasty(朝鮮) all the way, The Joseon Dynasty imported books and the products of civilization. High official, official interpreter, woman loves the classic Chinese novel. The classic Chinese novel was transcribed, published, translated into a book. San-he-ming-zhu-bao-jian-quan-zhuan were introduced in the Joseon Dynasty, Sungkyunkwan(成均館) University holds one version. This work is being compromised, many missing words. Domestic holdings are rare. San-he-ming-zhu-bao-jian-quan-zhuan is a novel of chivalry, the character are classified into the chivalry, negative hero, person of affection, fantastic figure. This work is centered around Majun(馬俊). Maluanying(馬鸞英) is the heroin, seen as the classic case of overcoming adversity. Quzhongcheng(屈忠成) is the prime minister, negative figure, he fight with the chivalry, was defeated at the end. Liuxu(柳絮) is person of affection, overcoming adversity, marries the two lady, has a heroic side. Fantastic figure is more enriching the contents of the work, is Buddhist and Taoist figure, serves as the positive and the negative role. San-he-ming-zhu-bao-jian-quan-zhuan is a similar assessment on Zheng-chunyuan(爭春園)'s character and plot, But Liuxu's love story is strengthened. Therefore, continued research is needed for this work.

• Korean Journal of Social Welfare Studies
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• v.42 no.2
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• pp.235-274
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• 2011

The purpose of this study is to understand suffering of torture for victims with suspicion of espionage under the military government in Korea by knowing meaning and structure of empirical phenomena. Methods is to applied to Phenomenological and heuristic Human Becoming Methodology, and the subjects of this study are text for three tortured victims. Results is the structure that the victims accepted their act of espionage under the torture and horror, living with retribution from heaven, surviving pressured times, and fighting for human rights upon release from prison. The conceptual integration of relationship issues were: valuing, imaging, languaging with powering and transforming under the process of revealing-concealing and enabling-limiting. Finally, discussion and practical meaning was reviewed.

• Korean Journal of Culture and Social Issue
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• v.10 no.1
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• pp.31-82
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• 2004

The purpose of this study was development of a synthetic scale to measure young adults' views of life and death. Participants were 610 university students. The authors developed a View of Life and Death Scale including several subscales of afterlife views(belief in afterlife and retribution, belief in souls' effects and transmigration), meanings of death(liberation, nature, integration, collapse, impact, futility), death anxiety, death concern(death acceptance, death awareness) and life respect will(suicide inhibition, abortion inhibition, organ donation intention). The present study contributed to enhance our understanding of view of life and death in young adulthood. This study, therefore, could work as a stepping stone to investigate the structural relationship among elements included in views of life and death in young adulthood and to explore the consequences and determinants of personal view of life and death.

• Journal of Korean Philosophical Society
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• v.145
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• pp.351-380
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• 2018

In every society, citizens must decide how to punish criminals, uphold the virtue of justice, and preserve the security of the community. In doing so, the members of society must ask themselves how they will punish those who carry out the most abhorrent of crimes. Many common responses to such a question is that death is an acceptable punishment for the most severe crimes. But to draw some theoretical distinction between a crime that deserves incarceration and a crime that is so heinous that it deserves capital punishment is subject to three errors. First, what possible line could be drawn? To decide on a particular number of deaths or to employ any standard would be arbitrary. Second, the use of a line would trivialize and undermine the deaths of those whose murderers fell below the standard. Third, any and all executions still are unjust, as the State should not degrade the institution of justice and dehumanize an individual who, although he or she has no respect for other human life, is still a living person. Simply put, all murders are heinous, all are completely unacceptable, and deserve the greatest punishment of the land; however, death as punishment is inappropriate. Also, while this article arrives at the conclusion that the death penalty is an inappropriate form of punishment, I have not offered an acceptable alternative that would appease those who believe capital offenders deserve a punishment that differs in its quality and severity. This is a burden that, admittedly, I am unable to meet. I finally conclude that the death penalty is unjustified retribution. This is the only claim that can effectively shift the intellectual paradigms of the participants in the debate. The continued use of the death penalty in society can only be determined and influenced by the collective conscience of the members of that society. As stated at the outset of this article, it is this essentially moral conflict regarding what is just and degrading that forms the backdrop for the past changes in and the present operation of our system of imposing death as a punishment for crime.