• English & American cultural studies
• /
• v.18 no.4
• /
• pp.139-162
• /
• 2018

In "Adventure" Alice Hindman tries to express her repressed sexual instinct with impulsive adventures but becomes a grotesque through her own self-deception and extreme loneliness. She has a passionate relationship with Ned Currie at 16, which defines her identity and molds her entire life. She does believe that Ned may return and stick to his disingenuous word and promises, and holds on to it as the only and absolute truth in her life. Her distortion of reality is in fact based on her self-deception and falsehood she creates. Seized by a strange urge, her second adventure indicates that she wants to feel closer to another grotesque that can understand her loneliness, and that her desire for communication transcends her sexual desire. At the end of the story, she seems to realize that she will die in her bed alone, misunderstood and unloved. But this conclusion shows that, despite the opportunity and potential of another choice, she never makes positive choices and refuses to accept responsibility for her actions. She rather creates an excuse with empty words and shows the limits so as not to get out of her own self-deception. Instead of focusing on Alice's strange behavior and blaming her, Anderson emphasizes the importance of understanding and communication while exploring the sorrow and loneliness of a woman who wants to be loved but is obsessed with self-deception in Winesburg.

• Journal of Korean Philosophical Society
• /
• no.114
• /
• pp.27-51
• /
• 2016

According to Kant, morality is an institution that preserves and promotes humanity. However, some pathologies can be found in morality. Nietzsche is the one who severely criticized pathologies of morality, especially in terms of the phenomenon of "self-deception". Those who support Kantian tradition, can also learn from Nietzsche's criticism. But they regard "respect" as the fundamental moral attitude. This is different from Nietzsche's "pathos of distance", which is based on disrespect and contempt.

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

• The Journal of the Korea Contents Association
• /
• v.21 no.3
• /
• pp.478-489
• /
• 2021

This study aimed to demonstrate the dual mediating effect of psychological safety(PS) and silence climate(SC) in the process of team leader's self-deception behavior(SD) influencing team learning(TL). We conducted a survey of 294 workers in domestic companies and analyzed the data statistically using SPSS 21 and SPSS Process Macro for hierarchical regression and bootstrapping. The results are as follows: 1. all correlation coefficients are significant showing that SD has positive correlations with SC and negative correlation with PS and TL, 2. simple mediation effects(SD-PS-TL and SD-SC-TL) are all significant, 3. the dual mediation effect of psychological safety and silence climate on the relation between team leader's self-deception behavior and team learning(SD-PS-SC-TL) is verified. This study showed that the authenticity of team leaders could be an crucial element for organizational communication and effectiveness. Finally, limitations and suggestions for future research were discussed.

• Journal of the Daesoon Academy of Sciences
• /
• v.26
• /
• pp.183-214
• /
• 2016

The purpose of this study is to promote the understanding of the objective of Daesoon Thought through 'examining the Objectives of Daesoonjinrihoe.' The objective of Daesoon thought was set when Kang Jeungsan Sangje descended to human world, upon the plea of divine sages, buddhas, and bodhisattvas, and determined to save the world and relieve people far and wide. For building an Earthly Paradise with Daesoon thought, Sangje carried out the great work of Reordering of the Universe for nine years and passed into heaven. Cho Jeongsan Doju, who received the heavenly religious orthodox through divine revelation from Sangje, served the late will of Sangje and established Main Tenets, Creeds, and objective of Daesoon thought. The objective set by Doju was continued to Park Wudang Dojeon and formed the Objectives of Daesoonjinrihoe. The Objectives of Daesoonjinrihoe consist of three sets of objectives in sequential order, which are related in organic, mutual beneficient, and integrative with one another. The Objectives starts from individual cultivation and expand into worldly reformation: 1)one's Spiritual transformation through Guarding against self-deception 2)Renewal of human beings through Realizing Earthly Immortality 3)Opening of new world through Building of Earthly Paradise. Also, in these Objectives of Daesoonjinrihoe, Three Realms of Heaven, Earth, and Humanity keep close relations to enter into new world. These Objectives are based on the 'thought of mutual beneficence' and are realized with Daesoon thought, which is the Dao of 'Crowned King' that goes beyond the previous thoughts of Confucianism, Buddhism and Taoism. Objectives of Daesoonjinrihoe have following details in each objective as following; (1) 'Guarding against self-deception-Spiritual Transformation' is for human nature. In Daesoon thought, human has the potential to restore conscience, which is true nature, and return to undefiled essence by 'guarding against self-deception'. In other words, it views that one can reach into the stage of spiritual alignment with the Dao once he recovers conscience through cultivation of Daesoonjinrihoe based on the idea of 'Guarding against self-deception'. (2) 'Realizing Earthly Immortality-Renewal of human beings' is for ideal human character. 'Realizing Earthly Immortality' in Daesoon Thought indicates the advent of ideal human beings called 'Dotong gunja'(virtuous beings who are aligned with the Dao). They are leaders who integrate politics and religion in helping people to renew themselves and make the world into Earthly Paradise. (3) 'Building an Earthly Paradise-Opening of new world' is for ideal society. Daesoon thought aims to making a peaceful world by creating an ideal society of heaven on this earth. Park Wudang Dojeon, who led Daesoonjinrihoe, emphasized the importance of Three Basic Activities: Spreading of Sangje's virtue, Edification, and Cultivation: and Three Major Activities: Aid and charity, Social welfare, and Education. Dojeon said "One should make effort to reach the utmost goodness through enlightening their bright virtue and cultivating their talent virtue." In this words, he made clear that the Objectives of Daesoonjinrihoe can be realized when people enlighten their bright virtue and cultivate themselves with their talent virtue. In conclusion, the Objectives of Daesoon thought were clarified of their meanings by Sangje, established into laws by Doju, and actualized by Dojoen in various activities of Daesoonjinrihoe.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.1 no.2
• /
• pp.89-114
• /
• 2022

Both in Korea and internationally, many know and appreciate Daesoon Jinrihoe for its social work in the three main areas of education, social welfare and health care, and charity aid. The article surveys Daesoon Jinrihoe's activities in these three areas and proposes a comparison with the charitable and ecological work performed by the Taiwanese Buddhist charity (and new religious movement) Tzu Chi, the peace activities of Soka Gakkai, and the projects developed in Bhutan to implement the policy of Gross National Happiness. Tzu Chi is mostly known for its massive recycling activities, but in fact its view of charity and ecology is based on a specific Buddhist theology. Soka Gakkai's vision of peace relates to its interpretation of Nichiren Buddhism. Gross National Happiness in Bhutan is a project promoted by the government, but scholars who have studied it have concluded that it is deeply rooted in Drukpa Kagyu, the dominant school in Bhutanese Buddhism. Similarities are noted, as well as differences with the Western Christian and post-Christian approach to charity, which is largely based on an affirmation of the self. Daesoon Jinrihoe's social work shares with the Buddhist cases studied in the article the idea that the self may deceive (self-deception) but appears to be inspired by the unique principle of Sangsaeng, and by the idea that the root causes of social problems are grievances accumulated through thousands of years and in need of being resolved.

• Journal of Fashion Business
• /
• v.5 no.2
• /
• pp.73-86
• /
• 2001

This study aims at reviewing the Kitsch aesthetics, grasping the relation between the Kitsch and consumption culture, and pursuing the intrincis meanings and expressive characteristics of Kitsch in the hair style and head dress in the 1990s. Kitsch generally implies a vulgarity, and a bad taste, and can be considered to be a kind of vicarious experience, the aesthetic deception and self-deception. In spite of these negative inplications of Kitsch, the aesthetic categories of Kitsch have been spread to public and been accepted by the public, with the help of the powerful promotion of the modern day mass media. 1. The intrincis meanings of Kitsch convey 1) escapism, 2) conformity, 3) amusements, 4) identification. 2. The expressive characteristics of Kitsch represent 1) aesthetic inadequacy: hair style and head dress showing the imperpectness, accumulation(superfluous ornaments), vulgarity, untidines. 2) resistance: hair style and head dress featuring deconstructional and violent forms revealing the uneasiness, and unsatisfaction of the given regularity. 3) humor: hair style and head dress featuring the innocence, humor, and fun for a relaxation and diversion. 4) hedonism: hair style and head dress with the erotic and sexual feelings. 5) retro, romantism: hair style and head dress featuring the elegance, femininity, folklore, ethnic, and nostalgia.

• Journal of Information Technology Services
• /
• v.21 no.6
• /
• pp.73-89
• /
• 2022

After COVID-19, the percentage of digital consumption has soared. Meanwhile, as the online platform market grows in size and digital commerce is activated, controversy over the "dark pattern" that induces consumers to do unintended things online continues. Dark patterns are deceptive design patterns that cause consumer rights and financial damage and can result in damaging fair market competition. As a result, the need to regulate dark patterns is raised not only by overseas regulators but also in Korea, and there are growing calls for strengthening consumer protection against dark patterns, with amendments to related laws being proposed by the National Assembly. On the other hand, there is no agreed definition of dark pattern from a normative point of view, and there is a concern that even legitimate advertising marketing activities of companies may be regulated, so a review of dark pattern regulatory measures is required. In this study, dark patterns were reviewed from a normative point of view and appropriate regulatory measures were analyzed. In particular, the problem of the dark pattern can be applied in a way that the market regulates and controls itself in consideration of the characteristics of the online platform. This study reviewed the possibility of self-regulation for dart patterns and proposed the role of each subject.

• Korean Journal of Social Welfare Studies
• /
• v.49 no.3
• /
• pp.87-114
• /
• 2018

While social desirability has been neglected in the field of social work research in Korea, social work articles published in foreign journals have tried to identify respondents with a high level of social desirability and to control the effect of social desirability. The Social Desirability Scale (SDS-24) is the first social desirability scale developed by a Korean research is composed of two factors, self deception and impression management. This study was conducted to improve its practicability by evaluating its psychometric properties with social work practitioners and students. The findings of this study are satisfactory. The factor structure of the Social Desirability Scale (SDS-24) was confirmed and its reliability and validity were satisfactory. The advantage of the Social Desirability Scale (SDS-24) is that it includes items related to Korean culture. The ways of using Social Desirability Scale (SDS-24) in social work research are provided.

• English & American cultural studies
• /
• v.18 no.4
• /
• pp.33-64
• /
• 2018

Through the experimental narrative construction by authorial divinity, Muriel Spark's novels and films based on her fiction show the difficulty of living like a human being under various inhumane and manipulative circumstances of the modern capitalistic society. By adopting flash-forward, self-reflection, and deceptive omnipotent viewpoints, her work has surprisingly predicted the post-modern trend in which humans are increasingly attracted and interpellated to the digitalized media. Muriel Spark called the recent anesthetic situation by stimulation "a driver's seat" because it is a symbol of how humans should act to maintain the critical subject. Emphasizing the value of self-reflection, religion and morality in the mechanized society, Muriel Spark stressed literature should play the role of helmsman who sails safely in the rough sea. In Muriel Spark's works, God is often synonymous with writers. As a Jewish immigrant she experienced alienation in Scotland, marital violence, prejudices of the London-based publishing world, Nazism, and Watergate. For her, the harsh reality of the modern society needs to be guided and complemented by something beyond human control. But rather than relying entirely on traditional Catholic doctrines such as Graham Greene and Evelyn Waugh, Muriel Spark has taken a personal, religious view of literature and insists that the genuine writer must play God's play. Seeking for the speculative vision for the future of human life in God's plan, she tries to understand the complex twisted motives of human beings which are often far from the ideal form. Simply put, her search of self-reflection, religion and ethics is modeled on the God's plan for the ideal human being who is supposed as the writer with the transfigurative imagination of the trinity.