• 유학연구
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• v.49
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• pp.291-316
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• 2019

This paper is considering on investigation of the single nature theory of Wangyangming. Most of all, His single nature's theory is the results of critical reflections on the nature theory suggested by Zhuxi's learning. His theory has two unique characteristics. First, in contrast to Zhuxi's arguments, WangYangMing emphasize the single 'QiZhizhiXing(氣質之性)' which unify 'XingjiQi(性卽氣)' with Gaozi(告子)'s 'ShengzhiweiXing(生之謂性)' theory, and present view that 'nature is only one'. Second, He regards The Four Virtue(四德) and The Four Sprout(四端) as 'revealed virtues(表德)', defines them as 'already produced(已發)' virtues at the same time. Through this course, he tries to dismantle various nature and virtues which were constructed based on the criterion of 'XingerShang(形而上)' and 'XingerXia(形而下)'. The reason why he unify all the nature theory which Zhuxi had suggested as one nature's category, is not based on the theocratical interest but on the practical interest. In other words, he tries to provide the more practical methodology which each learner can directly embody and cultivate his own nature in his or her daily life.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.2
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• pp.123-139
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• 2023

Quân sư phụ (君師父) is a concept of respectfulness derived from the Chinese Confucian concepts of sān gāng wǔ cháng (三綱五常, the Three Principles and Five Constant Virtues) and sān cóng sì dé (三從四德, the Four Virtues Applied to the Three Male Figures) that is applied to Vietnamese Confucianism in regards to not only kings but also Chinese Emperors, as well as Chinese culture generally. In his famous literary work Vàng lửa (Golden Fire), Nguyễn Huy Thiệp revealed the Vietnamese attitude to Chinese civilization: "Our country could be characterized as nhược tiểu (弱小, small and weak). Vietnam was like a maiden forcibly deflowered by Chinese civilization. 'She' enjoyed it, but also came to hate it and feel disgraced by it" (Nguyễn 1988). This is a special sentiment or psychological complex of the Vietnamese in relation to Chinese civilization. The research findings are that the Nguyễn Huy Thiệp complex is the rationale behind which the symbol of the ancestral King Lạc Long Quân (貉龍君) was altered via SinoVietnamese motifs in order to develop Vietnamese Confucian thought.

• Journal of English Language & Literature
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• v.53 no.2
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• pp.203-218
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• 2007

The early eighteenth century witnessed the birth of homosexuality as an identity and the emergence of a homosexual subculture in Britain. The homosexual subculture revealed itself through identified walkways and parks, gestures by which men might signal their interests to each other, and meeting places called "molly houses" where homosexuals could gather in relative safety. As early as 1703 the homosexuals seem to have overrun London. Homosexuals in eighteenth-century Britain provides a figure on which a variety of social anxieties could be displaced. Homosexuality is partly sexual transgression; mostly, it represents a variety of class, national, political transgressions. The association of British homosexuality with the fashion for Italian tastes was commonplace, and the growth of homosexuality was regarded as the greatest threat to the glorious Britain by destroying all its masculine virtues. Homosexuality was widely believed to be particularly common among the aristocracy and to be symptomatic of the increasing depravity of that class. The radicals in eighteenth-century Britain did not hesitate to exploit the surge in homophobia. They identified aristocratic patronage as one of the aristocratic practices that encouraged homosexuality and thus stigmatized the sort of male bonding that helped sustain aristocratic hegemony.

• Conservation Science in Museum
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• v.15
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• pp.66-77
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• 2014

A gujangbok is a king's silk ceremonial robe embroidered with nine symbols that represent the essential virtues that a king needs to govern his country. The National Museum of Korea currently own a gujangbok worn by King Gojong in the late Joseon Dynasty. The robe is painted with various colors, including red, yellow, blue, green, and gray. μ-XRF and analysis was conducted on the pigments, and it was found that the red color was made from cinnabar, the yellow color was gold and brass, the blue color was a blue organic pigment and white lead, the green color was a synthetic pigment composed of copper and arsenic, and the gray color pigment was silver. Also, the pigments were compared to those used to make the patterns of a queen's ceremonial robe and a front cloth panel, both made around the same time and also owned by the National Museum of Korea. The comparative analysis revealed clear differences and similarities between the various pigments. The resulting data expect to serve as a useful foundation research for future studying of the pigments used by the Joseon royal court in the late nineteenth century.

• Journal of the Korea Convergence Society
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• v.10 no.5
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• pp.341-349
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• 2019

The purpose of this study is to analyze the problems facing the youth soccer league(i-league) and present their development directions. The study method used focus group interviews. The results of the study are summarized into three: First, promotion and regional league operation were highlighted as problems of i-League and the solution was the unification system of the Korean Olympic Committee(KOC) and the Korea Football Association(KFA), and the operation of each region by itself. Second, issues resulting from the integration of youth club league and i-league were revealed as level differences by teams and leak of the motivation for winning. Operation of the elevating system was proposed as a solution, and such as fare play team award, voluntary activity team award will derive important virtues for youth. Third, KOC and KFA need additional support for various environments and administrative areas such as facility security, training for leaders and officials, and registration of players.

• Management & Information Systems Review
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• v.37 no.3
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• pp.49-64
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• 2018

The purpose of this study is to investigate the effect of organizational virtue and leader member exchange on workplace-incivility by reducing workplace incivility. And second, to examine how incivility in the organization will affect affective commitment. Third, the effect of conscientiousness on the relationship between workplace-incivility and affective commitment in the organization is examined. In this study, 234 domestic workers were surveyed and their hypotheses were verified for empirical study. This study revealed that organizational virtue and leader member exchange had negative effects on workplace-incivility, and organizational incivility also had negative effects on affective commitment. In addition, the relationship between workplace-incivility and affective commitment in the organization showed that the lower the degree of conscientiousness in personality, the stronger the negative effect of workplace-incivility on affective commitment. Therefore, this study suggests that empirical studies show causal relationship between workplace-incivility and affective commitment in the organization. In addition, the moderating effect of conscientiousness on the relationship between workplace-incivility and affective commitment was demonstrated, and it is meaningful that the effect of organizational virtue, leader member exchange relationship and affective commitment is demonstrated empirically.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.37-72
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• 2017

The purpose of this article is to study the prospect of implementing a public common practice of ethics based on the 'Reordering Works of Heaven and Earth.' The 'Reordering Works of Heaven and Earth' demonstrated the prospect of a public common practice of ethics through the shared public action that would connect and mediate both the public domain and the private domain. In addition, the 'Reordering Works of Heaven and Earth' of Gucheon Sangje (九天上帝) provided us with a complete transformation, meaning the opening of a new era, transforming heaven and earth from their state in the Prior World to their optimized state in the Later World. This culminates in a new manifestation of a peaceful world revealed a prosperity and the prospect of common happiness and common order for the public. In addition, the 'Reordering Works of Heaven and Earth' has a public value as a religious culture that responds to social change and social needs. The 'Reordering Works of Heaven and Earth' revealed the prospect of a public common practice of ethics, placed importance on creating a new foundation, and restoring phenomena back to its original order. The 'Reordering Works of Heaven and Earth' presented various multi-faceted, multi-layered outlets of soteriology while exploring solutions to public issues and revealing human dignity. Through the new construction of Heaven and Earth, Gucheon Sangje had intervened in projects for human relief. The public ethical indicators of 'the actor' here are in line with those of the 'Non-action Tao' of Laozi. As the cosmos enters into the new epoch, humans have living together with the previous cosmic principle. Now we can expect the Prior World to open into a different era as humans embrace a cosmic life of 'Non-action Tao.' The active conjunction of the virtues of yin and yang is an idea of horizontal communication related to reordering of the universe. The harmonious union of divine beings and human beings suggests the way of enabling vertical communication. The resolution of grievances for the mutual beneficence of life is an ethics of peace that aims at achieving coexistence and prosperity. The private realization of Tao and the completion of the Tao in the world suggest the prospect of a common practice of ethics as means of implementing human dignity.

• The Journal of Korean Philosophical History
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• no.43
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• pp.107-139
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• 2014

Tasan Chong Yak-yong has criticized Zhu Xi's metaphysical viewpoints of human being. Therefore he revealed his viewpoint of human being and the theory of moral practice through his thoughts about the Lord of Heaven and human nature with spiritual inclination toward goodness. He has drawn the Lord of Heaven into Confucianism again. Heaven as the Lord endows human being with a nature that enjoys virtues and detests vices. It watches human being's good and evil. Here we can say Heaven is a outer efficient cause of moral behavior. According to Tasan, human being has its own 'self directed weight'自主之權 so that he can make a judgment and decision about what to do. Therefore we have to do manifest this moral inclination which is a inner efficient cause of moral behavior. That is to say, we must follow the order of daoxin道心 inside our mind. If we did go against it, our mind would be uncomfortable. Now through the method of so-called shu恕 we need to put filial piety孝 fraternal respect弟 compassion慈 into practice. These three moral practices represent the spirit of reciprocity in Confucianism. These lead us to make an achievement of ren仁, representative virtue in the theory of moral practice. Our moral practice means the fulfillment of humanity. This is the way to serve Heaven. Tasan insists that theses are the core thoughts of Confucius and Mencius.