• Management & Information Systems Review
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• v.12
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• pp.101-116
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• 2003

After and before the education of business ethics, the recognitive response and interpretation of personnel and information ethics to the standards of business ethics are as follows. 1. In case of personnel ethics, before the education of business ethics, selfishness is at its peak and utilitarianism is in the lowest. It can be understood that it is faithful to the principles of capitalism. 2. In case of personnel ethics, before the education of business ethics, relativism is in the highest level and utilitarianism is in the lowest. Because it means not agreeing on standardized economic equality and the choice of proper ethical standards. It can be understood that the education of business ethics has an effect on ethical making-decision. 3. In case of information ethics, after and before the education of business ethics, righteousness is at its peak and utilitarianism is in the lowest level. I can be interpreted that it means thinking highly of the value of justice and not agreeing to standardized economic equality. 4. The above results show that the education of business ethics has an influence on the recognition of personnel ethics and is effectively used to improve the recognition of personnel and information ethics.

• Journal of the Daesoon Academy of Sciences
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• v.24_2
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• pp.57-82
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• 2015

Grievance resolution, gratitude and mutual beneficence are not only an essential dogma of Daesoonjinrihoe but also a major issue which Chinese Confucian scholars have been concerned about. In this context, this study compares the perspectives of grievance resolution, gratitude, mutual beneficence based on basic scriptures of Daesoonjinrihoe and ancient Chinese Confucianism. With nurture and benevolence as core thoughts, the ways of ruling the world in righteousness and proprieties have common characteristics of Daesoonjinrihoe and Confucianism. The Heavenly Way, which is rather an abstract conception, is perceived as a Confucianism ultimate ground. Because Confucianism does what is right for nurture, embracing rationality, the religious aspects are not clearly defined, it is the difference between Daesoonjinrihoe and Chinese Confucianism. In this regard, this study compares similarities and differences between the two cultures to promote mutual understanding.

• The Journal of Korean Philosophical History
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• no.32
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• pp.7-41
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• 2011

Theories of Li-Ki mutual dynamism and piety represent philosophical thoughts of Toege School. The theory of Li-Ki mutual dynamism reflects conflicts of Heavenly Law and Human Desire or Principled Mind and Selfish Mind on the private level, but conflicts of Virtuous Gentleman and Materialistic Person on the social level. The theory of piety is for establishments of Heavenly Law's Superintendence and Virtuous Gentleman's Leading Power in life. Toege's followers keep this theoretical stream Their perception of reality has two distinct features: one is that they focus on the fundamental distinguished from the incidental: the other is that they don't tolerate any compromise between righteousness and interest, They think they can make a beautiful world without any compromise between righteousness and material interest if trying hard on the fundamental. Their propensities are very different from those of Yulgok school who sought an appropriate compromise between principle and reality or between the Eastern and the Western party distinguishing an argument of the fundamental from an argument of the incidental.

• (The)Study of the Eastern Classic
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• no.35
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• pp.297-327
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• 2009

Kant proposed three principles of moral philosophy(Categorical Imperative) and Supreme moral principle in The Fundamental principles of Metaphysics of Ethics : Act only on that maxim through which you can at the same time will that it should become a universal law ${\cdots}$ etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast Chu Hsi's Moral Philosophy with Kant's three principles of Categorical Imperatives. In conclusion Chu Hsi's moral rules be equal to kantian categorical imperative. These rules implicate principle of universalization, impartiality, and the kingdom of ends. But Chu Hsi believe in reality of the human mind and it's nature. Human mind and it's nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Chu Hsi's philosophy of LI(理) is metaphysics of Tao-Te(道德) or ontological-metaphysical Ethics. Everyone has created with LI. LI is potentiality of Human beings and the good. Chu Hsi's moral philosophy is distinguished from the traditional theory of the substance and modern scientism(phenomenalism)

• The Journal of Korean Philosophical History
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• no.29
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• pp.125-152
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• 2010

The main purpose of this dissertation is a introductive proposal to reconstruct confucian moral principles. The most classical question in moral principles is : what is the good. In order to reconstruct confucian moral principles, this dissertation begin with question of what is the good in confucian moral principles. Confucianism believe in reality of the human good mind and good nature. Confucian the human good mind and good nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Confucian's moral principles of human relationship is none other than conscientiousness and altruism. Conscientiousness is a principle of self-cultivation and self-revelation. As to altruism, confucious said, "the man of perfect virtue, wishing to be established himself", or "do not impose on others what you do not desire others to impose upon you." Altruism is rectified as a principle of reciprocity methodology of the making of whole kingdom peaceful in The Great Learning. Confucian golden rule(conscientiousness and altruism is equal to Kantian categorical imperative in The Fundamental principles of Metaphysics of Ethics. : Act only on that maxim through which you can at the same time will that it should become a universal law ... etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast confucian moral principles with Kant's three principles of Categorical Imperatives. In conclusion, confucian moral principles implicate Kant's principle of universalizability and impartiality.

• Korean Journal of Human Ecology
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• v.12 no.3
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• pp.377-389
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• 2003

The purpose of this study is to obtain the symbolic meaning of the priestly costume through the Bible. Based on corroborative the Bible, this thesis analyzes the costume of priest. This compares the two onyx stones on the shoulder pieces with four rows of precious stones on the breastpiece. This era falls on about from the 15th century before Christ. It was found that the breastpiece was a piece of the same multicolored linen as in the ephod, a span square when folded double. It symbolizes righteousness. It hung on the high priest's chest, supported by two golden chains attached to the shoulder clasps. It symbolizes love. On the breastpiece were twelve beautiful jewels, arranged in four rows of three jewels, each jewel symbolizing one of the tribes of Israel. The variety of jewels on the breastpiece suggests the variety of people. Urim is the Hebrew word for 'lights' and therefore would logically be associated with bright or white stones. Thummim is the Hebrew word for 'perfection'. The high priest's ephod was made of gold, and of blue, purple, and scarlet yam, and of finely twisted linen. The golden yam symbolizes faith. The robe of the ephod was made entirely of blue cloth. The blue color symbolizes an obligation and life. The robe of the ephod symbolizes calling and dignity. The woven tunic symbolizes holy duty.

• The Journal of the Korea institute of electronic communication sciences
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• v.3 no.1
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• pp.31-38
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• 2008

Tanker oil outflow accident and nitric acid 2000 ton of our country T'aean offing fire etc. vessel sinking and the national treasure 1 good-natured person swunglyey bites to tell the truth the many misfortune occurred in recent times and the numerous casualty occurred. Consequently the righteousness where the preparation and misfortune will occur became the VIP where the preparation and misfortune will occur became the VIP where the information transmission which is quick is important about disaster. Consequently establishes the information transmission system which is quick in the area where the effect of misfortune is worried from observation perceives a disaster construction system development the merger of state radio network with under contributing which minimizes the loss of property and life of the citizen who is caused by with disaster damage boil.

• Journal of Korean Medical classics
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• v.29 no.3
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• pp.81-99
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• 2016

Objectives : In this study, the meaning of Wuxing(五行) and Ganji(干支) in Suwenrushiyunqilunao (素問入式運氣論奧) and Wuxingdayi(五行大義) is reviewed to compare the interpretations of Wuxing and Ganzhi. Methods : The explanations of Wuxing, Sipgan(十干) and Sibiji(十二支) in the chapters of Suwenrushiyunqilunao and Wuxingdayi were studied to find different points of view. Results : Suwenrushiyunqilunao explained the meaning of Wuxing and Ganji using expression and metaphors of Yinyangwuxing(陰陽五行) theory while Suwenrushiyunqilunao describe their fragmentary characters. Also, Suwenrushiyunqilunao attached each one of Wuxing to substance(質), rule(理), shape(形), nature(性), righteousness(義). Conclusions : The differences of the explanations between the books point that there has been a deepening understanding of Yinyangwuxing and developments of Yunqixue(運氣學) in about 500 years from the publication of Wuxingdayi.

• Journal of the Korean Society of Industry Convergence
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• v.27 no.3
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• pp.645-653
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• 2024

This study is a comparative study on the tendency of power distance between administrative and field personnel in fire departments. For this study, 355 firefighters nationwide were surveyed from August 22 to December 31, 2023, and the collected data was analyzed using the SPSS 24.0 statistical program. As a result of the reliability analysis, Cronbach's =.803 was found to be higher than the standard value of 0.6. irefighting agencies are firefighting organizations that work to resolve incidents quickly and efficiently at disaster sites, and an appropriate level of power distance is essential. However, excessive power distance between superiors and subordinates leads to self-righteousness in administration and incompetence in field activities through one-sided instructions and compliance. As a result of analyzing the power distance tendencies of administrative and field workers in fire departments in this study, it was confirmed that there was no bias in either direction with an average score of 2.55. And the level of power distance tendency between administrative and field firefighters was 2.56 points, showing no significant difference.

• Journal of Hospice and Palliative Care
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• v.1 no.1
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• pp.1-5
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• 1998

Grief is the ordinarily self-limited complex of symptoms and processes that constitute the acute reaction to a significant loss. And it is the reaction of the dying as well as the bereaved. Every culture has had its own ways of grief and mourning. The definition of healthy grief and mourning, in terms of both emotional expression and the length of time it should continue, mostly depend upon the type of culture as well as the type of religion. So the manner of grief and mourning greatly differs from culture to culture. In the most of the Asian countries, influenced by Confucianism, Taoism, and Buddhism, death is traditionally considered the most significant life cycle transition. In Chinese culture, many rituals have evolved to help family members deal with their loss, over the past five thousand years. Confucianism taught the virtues of filial piety and righteousness. These rules and many customs added since the time of Cofucius, have been loyally followed and practiced by many Asian people. However, Buddhists have different ideas. They believe in karma and reincarnation and in predetermination of one's present life by good or bad deeds in the present life and past lives. Display of uncontrollable emotion is not encouraged. Continuity of family relations after death is very important. The ancient practice of the ancestor worship is still followed in many Asian households. Many Buddhist do not practice ancestor worship; family members honor the deceased by placing a memorial plate in the temple for continued chanting purposes. The mourning rituals have been dramatically curtailed in the past 50 years. For example, political, social and economic forces have shaped the current mourning practices of Chinese in different countries. There are many clinical implications in helping Asian to deal better with the emotional strains of the experience of loss. The therapiest must respect the cultural framework through which the client perceives family losses.