• Culinary science and hospitality research
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• v.18 no.5
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• pp.16-32
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• 2012

The purposes of this study were to understand how franchisor's influence strategies influenced franchisee's boundary spanning behaviors and how franchisor's entrepreneurship influenced franchisee's boundary spanning behaviors. This study also analyzed whether franchisor's entrepreneurship played a moderating role in the causal relationship between franchisor's influence strategies and franchisee's boundary spanning behaviors. Based on a total of 698 self-administered questionnaires obtained from franchisees(food-service unit owners or managers) in Korea, frequency analysis, exploratory factor analysis, reliability analysis and hierarchical regression analysis were conducted. The research findings showed results that firstly, promise (${\beta}$=0.292), threat (${\beta}$=-0.256), recommendation (${\beta}$=0.200), information exchange (${\beta}$=0.359), request(${\beta}$=-0.097) and legalistic plea(${\beta}$=-0.137) had a significant effect on franchisee's boundary spanning behaviors and secondly, franchisor's entrepreneurship had a significant positive effect on franchsee's boundary spanning behavior. In addition, the effects of franchisor's promise(${\beta}$=0.168) and threat(${\beta}$=-0.075) on franchisee's boundary spanning behaviors were found to be partially moderated by franchisor's entrepreneurship. Franchisees wanted franchisors to execute a high level of entrepreneurship and deliver a promise in an influence strategy. Limitations and future research directions were also discussed.

• Journal of Korean Philosophical Society
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• v.105
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• pp.49-74
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• 2008

Le but de notre recherche est $d^{\prime}{\acute{e}}clairer$ la nature du $d{\acute{e}}passement$ de soi aux actes humaines dnas le Thomisme. Dans le Thomisme la nature humaine qui a la raison et la $volont{\acute{e}}$ a une $intentionnalit{\acute{e}}$ ver la fin ultime. De sorte que les actes humaines qui $corr{\grave{e}}spondent$ cette nature humaine a un $caract{\grave{e}}re$ du $d{\acute{e}}passement$ de soi visant toujours plus que le $pr{\acute{e}}sent$. Le fondement de cet acte du $d{\acute{e}}passement$ de soi est $l^{\prime}{\hat{a}}me$ rationelle qui est la forme substantielle de l'homme et de soi subsistante. Chez st. Thomas ce $caract{\grave{e}}re$ du $d{\acute{e}}passement$ a trois ${\acute{e}}taps$ distinctes : (1)le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel (2)le $d{\acute{e}}passement$ de soi dans l'ordre morale (3)le $d{\acute{e}}passement$ de soi dans l'ordre de la religion. Le $d{\acute{e}}passement$ dans l'ordre du $progr{\grave{e}}s$ naturel apparaît d'abord au $caract{\grave{e}}re$ de $l^{\prime}{\hat{a}}me$ rationelle. St. Thomas $d{\acute{e}}finit$ les vertus rationelles comme $^{\prime}pl{\acute{e}}nitude$ dans le $f{\acute{e}}blesse$, parce qu'il $consid{\grave{e}}re$ la vertu rationelle comme $finalit{\acute{e}}$ des $facult{\acute{e}}s$ du sens $ext{\acute{e}}rieur$. L'homme par le sens $ext{\acute{e}}rieur$ reçoit des $esp{\grave{e}}ces$ sensibles(especies sensibilis), et $poss{\grave{e}}de$ les images. Puis cette images sensible devenant la $r{\acute{e}}alit{\acute{e}}$ spirituelle sous forme du $m{\acute{e}}moire$ et du souvenir, devient aussi la partie de son existence. Donc chez st. Thomas la vertue rationnelle n'est pas simplement un $facult{\acute{e}}$ $sp{\acute{e}}culative$, mais elle est dans l'ordre du devenir et du $pl{\acute{e}}nitude$. A cette raison st. Thomas compare la raison(ratio) comme $g{\acute{e}}n{\acute{e}}ration$(generatio) et l'intelleigence(intellectus) comme ${\hat{e}}tre$(esse). C'est-${\grave{a}}$-dire la raison $d{\acute{e}}passe$ le sensible et l'intelligence $d{\acute{e}}passe$ la raison. Le $d{\acute{e}}passement$ de soi dans l'ordre morale $li{\acute{e}}$ au $progr{\grave{e}}s$ de la conscience. Chez st. Thomas la perception de l'objet $ext{\acute{e}}rieur$ ayant pour but d'avoir conscience de soi, se perfectionne ${\grave{a}}$ ceci. D'avoir conscience de soi signifie d'avoir $l^{\prime}identit{\acute{e}}$ de soi, et de-$l{\grave{a}}$ apparaît l'acte moral en tnat qu'acte $sp{\acute{e}}cifique$ humain. La raison pour laquelle la vie morale elle-$m{\hat{e}}me$ a un $caract{\grave{e}}$ du $d{\acute{e}}passement$, c'est que l'acte humaine qui corresfonde ${\grave{a}}$ $l^{\prime}identit{\acute{e}}$ du soi est une vie qui vise toujours plus que le $pr{\acute{e}}sent$ ou $l^{\prime}id{\acute{e}}al$. Quant au problem du $d{\acute{e}}passement$ dans l'ordre de la religion, chez st. Thomas en raison de $l^{\prime}affinit{\acute{e}}$ entre Dieu et l'homme, $o{\grave{u}}$ il y a des vertues infuses(virtutes infusas), il y a une sorte du $d{\acute{e}}passement$ religieux. Car ces vertues infuses signifie la communication entre Dieu(${\hat{E}}tre$ absolu) et l'homme(${\hat{e}}tre$ fine) et cela signifie le $d{\acute{e}}passement$ de l'humain vers le divin. Cette $id{\acute{e}}e$ thomiste permet de penser que $o{\grave{u}}$ il y a un $d{\acute{e}}passement$ de soi dans la vie religuse d'une personne, il y a une intervention $r{\acute{e}}elle$ de la providence divine. Cette $pens{\acute{e}}e$ thomiste sera alors un $caract{\grave{e}}$ $r{\acute{e}}aliste$ face ${\grave{a}}$ la $pens{\acute{e}}e$ $id{\acute{e}}aliste$ qui n'admette que le $d{\acute{e}}passement$ absolu comme $d{\acute{e}}passement$ religieux.

• Journal of the Korean Society of Food Culture
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• v.27 no.2
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• pp.172-183
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• 2012

This study was conducted to investigate the effects of the entrepreneurship and market orientation of franchisers on the boundary-spanning behavior of franchisees in food-service companies in the Yeongnam region. This study also investigated the relationship between the entrepreneurship and market orientation of franchisers and sought to identify the effect of the boundary-spanning behavior of franchisees on their managerial performance. Based on literature reviews, 4 hypotheses were tested. The subjects responding in this study were owners or managers of franchise restaurants in Youngnam province. A total of 605 questionnaires were analyzed using the factor analysis, a reliability test, and structural equation modeling analysis. The results revealed that first, the entrepreneurship and market orientation of franchisers were positively related to the boundary-spanning behaviors of franchisees, and secondly, the entrepreneurship of franchisers was positively related to their market orientation. Finally, the boundary-spanning behavior of franchisees was positively related to their managerial performance. Therefore, food-service franchisers in Youngnam should have the entrepreneurship and market orientation to lead franchisees to have positive boundary-spanning behaviors and good performance.

• Asia Marketing Journal
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• v.11 no.4
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• pp.1-19
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• 2010

The role of customers in product, service production and delivery is getting more important. Especially, customers' progressive participation in service circumstance bring to success of service delivery and improve service quality. Recently, the studies related to Customer Citizenship Behavior (CCB) which leaves to the discretion of customer is conducting in marketing area. However, the prior study concentrates on antecedents of CCB but it mixed antecedents of CCB and customer participation behavior. Also, there is insufficient related to the consequence of CCB in long-term relationship between service organization and customer. This study examines the effect of customer citizenship behavior on long-term orientation between service organization and customer. The results show that significant effects of citizenship behavior of customer. First, the relationship between customer's perception of justice and CCB was significant. Second, the relationship between customer's perception of support from service organization and CCB was significant. Third, the relationship between customer's perception of value and CCB was significant. Lastly, CCB significantly affect on Long-Term Orientation between service organization and customer.

• Journal of Distribution Research
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• v.12 no.4
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• pp.79-108
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• 2007

In this study, we measured customers' perception of organization citizenship behaviors of employees which are known as the important factor for improving performance of companies, and examined the path relationship among related variables such as service quality, customer satisfaction, trust, and positive word of mouth. Although there have been many studies of OCB in the marketing field, the majority of these studies measured employee's OCB from the organization's perspective. This study has extended the prior studies by measuring employee's OCB from the customer's perspective. Customers of beauty salons and public houses were researched such that OCB may be applied to more various customer contact situations. The result is as follows. First, employees's OCB had a direct effect on perceived service quality and trust, and had an indirect effect on customer satisfaction. It means that customers evaluate the service quality of employees and trust frontline employees when they observed employees helping other organizational members, orientated customer facilitation beyond the regulated role and showed positive attitudes for their organization. As a result, customers feel more satisfied. Secondly, OCB had an indirect effect on positive word of mouth through mediation of service quality, satisfaction, and trust. Finally, consumer facilitation had the largest effect on consumer attitude among three dimensions of OCB-consumer facilitation, organization involvement, and sportsmanship. We understood the relationship between frontline employee's OCB and customer attitudes, and the necessity of multidimensional approach in measuring employee's OCB from the customer's perspective.

• The Journal of Korean Philosophical History
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• no.42
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• pp.233-258
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• 2014

This article investigates the concept of the xing(性) used by Hu Hong. Hu Hong's philosophical system considered to top priority for xing is called xingbunlun(性本論), and he suggested the characteristics of xing as follows. First, Hu Hong regarded xing as the fundamental of whole world and related to the specific individual things, so he constructed the concept of xing in the perspective of ontology. Namely while xing is ti(體) the root of all the world, it is the realization of the uniqueness of the individual things. Also he considered xing which of the ontological aspect developed various psychological aspect contained xin (心), qing(情), yu(欲), etc. Seond, As Hu Hong regulated that wei fa(未發) is xing and yi fa(已發) is xin, he defined the ideal relation between xing and xin as xingtixinyong(性體心用). And he considered that the sage and the ordinary peoples are equal in the xing's aspect of wei fa, but they are not equal in ability of the xin in the aspect of wei fa. Hu Hong thought that the only sage realized the ideal relation between xing and xin in this world, because he keep his mind silent. So Hu Hong suggested the possibility of moral cultivation to the ordinary peoples, expressing that human nature realized the function of the mind(成性), in order that they realized ideal relation by following ren(仁). Third, unlike the traditional notion, Hu Hong understood the meaning of xing in the aspect of ontology. He interpreted the shan(善) of xingshan(性善) as the meaning of exclamation, which implied that "the innate goodness of human nature(性善)" meant "Human nature is good." Because Hu Hong thought that the meaning of xing transcended the relative concept of good and evil, and accepted the whole world affirmatively. In the opinion of Hu Hong, as the concept of xing had two ways of intentionality; likes and dislikes(好惡), things formed relationship with other in this world. Then the concept of good and evil of the ethical value judgement occurred.