• (The)Study of the Eastern Classic
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• no.62
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• pp.145-176
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• 2016

This paper aims to define the leadership of Gunja (君子, translated into prince, gentleman, or ideal man) based on Confucian Classics which offer the general values and norms of individuals' virtue and social virtuous acts. Thus, humanitarianism is regarded as true value, and the values of a virtuous person who properly practices social human relationships are discussed. The real worth of Gunja image is discussed as a true human image of "self-completion and completion of all things" (成己成物) which involves the convergence of truth, good and beauty where there is a sense of harmony and balance, where there is stern self discipline and self cultivation and where win-win values of human relationships are created. Confucian saint (聖人), wise man (賢人), great man (大人), and gentleman (君子) mean social leaders. They practice human morals, enlighten and beautify society with teachings, and are indicated as equipped with mental and material harmony, good character and competence, and economic power and morality. People today pursue their own personal growth according to their material preferences rather than pure intellectual cultural values, and are engrossed in visually beautiful external unlimited competition. In this digital age, we are supposed to demonstrate our individuality, but many people are obsessed with appearance, go on severe diet, and lose their health beauty, and consequently suffer mental stress. This trend fuels obsession with appearance and the sick practice of valuing appearance. As an alternative method to overcome this phenomenon, we need a leader image with the convergence of truth, good and beauty, which is characterized by internal self cultivation, external professionalism, and handsome and solid character. Confucian thoughts consist in practicing the Way of disciplining oneself for governing others (修己治人). Self discipline involves developing personal virtuous ability for cultivating a virtuous character, and governing others involves interacting to work together in society and to have right human relationships. Thus, leaders should impress not only themselves but also others. Self discipline for governing others means cultivating virtue for oneself and leading others. A true leader has self introspection and establishes himself through self discipline so that he can govern others or reach the realm of settling others where people live together. As all things have a value and a virtue, humans endeavor to cultivate character and virtue by learning and studying for securing their professionalism, reliability, character and ability, so as to create their own brand value. Personal character does not come from a high position, wealth and power. Character is a personal virtue, and is cultivated as immaculate and fresh through self discipline. As such, it well matches with a clean and clear spirit. This offers the ideal leader as the Guja image who has an extremely humane character, as well as being equipped with inherent virtues of intellect, benevolence and courage. Self development can foster virtue and self management through self leadership and self discipline. The leader in the relationship area can practice his virtue through virtuous acts, in other words, even think from another person's perspective. Such leader is mentioned as the principle of measuring square in the Great Learning. In our viewpoint, the beauty of character can breed the seed of virtue through intellect, benevolence and courage, the beauty of win-win can realize the right virtue by showing exemplary acts to others through considerateness, and the beauty of harmony can love and care for others like me through the principle of measuring square, thereby realizing the universal principle of virtue and harmony, which is like my mind. As such, the ideal leader, when his virtue and mind of being considerate of others all blending well, can exercise his ability to the full, can live together and coexist with many people, and can grow again into a triumphant relationship.

• Journal of Communications and Networks
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• v.13 no.3
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• pp.286-297
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• 2011

A novel converged optical network unit (ONU)-base station (BS) architecture has been contemplated for next-generation optical-wireless networks. It has been demonstrated through high quality studies that data traffic carried by both wired and wireless networks exhibit self-similar and long range dependent characteristics; attributes that classical teletraffic theory based on simplistic Poisson models fail to capture. Therefore, in order to apprehend the proposed converged architecture and to reinforce the provisioning of tightly bound quality of service (QoS) parameters to end-users, we substantiate the analysis of the QoS behavior of the ONU-BS under self-similar and long range dependent traffic conditions using custom queuing which is a common queuing discipline. This paper extends our previous work on priority queuing and brings novelty in terms of presenting performance analysis of the converged ONU-BS under realistic traffic load conditions. Further, the presented analysis can be used as a network planning and optimization tool to select the most robust and appropriate queuing discipline for the ONU-BS relevant to the QoS requirements of different applications.

• The Korean Nurse
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• v.37 no.4
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• pp.72-84
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• 1998

This study has been done for the purpose of testing the effects of education for women's health on the performance of health promoting behavior and self esteem of college women. The study was designed as simulated control group pretest-posttest design, the experimental group was composed 182 college women and the control group was composed 151 college women at D University in Seoul. The instruments used for this study were Health Promoting Behavior Scale developed by Walker et al(1987)were modified by Shin(1997) and Self Esteem Scale developed by Rosenberg(1965). The data were analyzed by chi-square test, t-test and ANCOVA using $SPSSIPC^+$ program. The results were as follows: 1. The result of the homogeneity test in terms of the demographic characteristics of two group showed that there were significant difference in major discipline($x^2=155.854$, p=.000), religion($x^2=6.325$, p=.011), and disease experience($x^2=3.949$, p=.046). 2. Hypotheses 1 that the college women who get women's health education will have a higher score of health promoting behavior than the college women who do not get women's health education was supported. The score of health promoting behavior between two group showed statistically difference(t=7.25, p= .000). Mer control of covariates(major discipline, religion, and disease experience), the score of health promoting behavior between two group showed statistically difference(F=31.817, p= .000). 3. Hypotheses 2 that the college women who get women's health education will have a higher score of self esteem than the college women who do not get women's health education was supported. The score of self esteem between two group showed statistically difference(t=4.91, p= .000). After control of covariates(major discipline, religion, disease experience), the score of self esteem between two group showed statistically difference(F=12.688, p= .000). The following suggestions are made based on the above results : 1) Replication of the research is needed to confirm effects of health education including the college man and various demographic differences. 2) More effective health education programs appropriate to subject need to be developed. 3) Nursing college or departments of nursing should make an effort to develop and carry out various health education program for health for all.

• Advances in Traditional Medicine
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• v.4 no.3
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• pp.137-156
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• 2004

Altruistic virtuous caring, possibly originated from religion and/or spirituality, is indispensable for holistic health through channeling vital energy with diet, exercise and meditation. This is a participant-observed medical anthropological research of a first generation Korean elderly immigrant health professional woman living in a four generational family. She had hypertension and was concerned about possible attack of stroke. Multi-religious, spiritual, and cosmological vital energy based on holistic Nature-oriented health beliefs and practices influenced by psychosocial, cultural and economic background, education, self- discipline and self-cultivation of individual, and group or family may create health. Self-care beliefs based on confidence in self-control of one's life style for oneself and others influence individual and group health practice. The holistic alternative health beliefs and practices were proved to be efficacious and beneficial by her self-evaluation, evaluation of significant others, biomedical professionals, and laboratory tests. That may have potential application for global health.

• The Journal of Korean Academic Society of Nursing Education
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• v.15 no.2
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• pp.321-328
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• 2009

Purpose: The aim of this study was to examine the relationship between caregivers' child rearing characteristics including discipline method, child rearing confidence, attitude, burden, attachment, and cognitive stimulation and preschooler's behavior problems in poor, urban group. Method: A cross-section study design was used. Conveniently selected one hundreds and three preschool aged children and their caregivers who are under National Security Act were recruited. Data was collected using Korean Child Behavior Checklist (K-CBC) comprised of nine sub-dimensions and caregivers' self report questionnaires. Results: Caregivers' discipline method was associated with behavior problems of child. The internalizing and externalizing behavior problem scores including aggressive behavior of children who experienced spanking were significantly higher than children who did not. In addition, Caregivers' child rearing confidence also showed associations with the children's behavior problems. Child behavior problems showed positive relationships with caregivers' child rearing burden, and negative relationships with child rearing attitude, attachment, and cognitive stimulation. Conclusion: Caregivers' negative discipline methods and low child rearing confidence showed significant relationships with children's behavior problems of poor, urban children. Nurses working in primary care and community-based settings are in key positions to address this problem and improve the parenting attitude of low-income caregivers and positively affect the behavior of their children.

• Korean Journal of Child Studies
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• v.26 no.5
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• pp.311-330
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• 2005

The purpose of this study was to examine the paternal involvement tendency and its effect on adolescent's self-esteem for boys and girls. Subjects were 607 1st and 2nd grade middle school students in Busan. The data were analyzed by t-test, one-way Anova, Pearson's correlation, and multiple regression analysis. The results were as follows. The scores on paternal involvement were influenced by the amount of time spent with parents, 5days work a week of father, flexibility of leaving work-time of mother, regularity of holiday work of mother as well as adolescents' and fathers' sociodemographic characteristic. For boys, self-esteem was influenced by all sub-scales of paternal involvement : the leisure-life, proffering information, academic support, eveηday life, material support, discipline, and tradition-inheritance. For girls, self-esteem was influenced by leisure-life, proffering information, academic support, everyday life, and material supports.

• The Journal of Korean Philosophical History
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• no.31
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• pp.53-86
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• 2011

Taoism exercised its influence and has made much progress apparently under the aegis of the Tang dynasty. But since the external alchemy, a traditional way of eternal life that they have pursued, met the limitation, they were placed in a situation where they needed to seek a new discipline. From this period to the early North Song dynasty, three religions have established the unique theoretical systems of their own theory of ascetic practices. They showed their own unique formats as follows. Neo-Confucianism established the theory of moral training, Buddhism did the theory of ascetic practices and Taoism had theory of discipline. By this time, a person who claimed the Intermixture of Three Religions composed the new system of theory of ascetic practice by taking advantage of other religions and putting them into his own view. Chen tuan established the theory of internal alchemy of Taoism and was the most influential figure in the world of thought since North Song dynasty. He clearly declared that he accepted the merits of other religions in his theory. He added I Ching of Confucianism in I Ching of secret of Taoism to stop the logical gaps during the process of disciplines in Taoism and took ascetic practices on mind of Buddhism into his system while he sought a way to integrate the dual structure of body and mind. The theory of Chen tuan's internal alchemy was training schema with stages of 'YeonJeongHwaGi', 'YeonGiHwaSin', and 'YeonSinHwanHeo' based on the concepts of vital, energy and spirit. The internal alchemy practice that Chen tuan was saying started from the practice of Zen to keep the mind calm with the basis of fundamental principles of interpretation of book of change according to Taoism. When a person reached the state to be in concert with all changes at the end of the silence and be full of wisdoms, he finally returned to the state of BokGwiMuGeuk by taking the flow of subtle mind and transforming it into energy. He expressed this process by drawing 'MuGeukDo'. Oriental philosophy categorized human into 'phenomenal existence' and 'original existence'. The logic of theory of ascetic practice has been established from these 'category of existence'. It would be determined whether it will return to 'original existence' or be stepped up from 'phenomenal existence' according to how the concept of 'self' or 'I' was made. Chen tuan who established the theory of internal alchemy in Taoism has established the unique theory of internal alchemy discipline and system of intermixture of three religions in this aspect. Today is called 'era of self-loss' or 'era of incurable diseases' caused by environmental pollution. It's still meaningful to review the theory of discipline of Chen tuan's connecting the body and the soul to heal the self, and keep life healthy and pursue the new way of discipline based on it.

• Journal of the Korean Home Economics Association
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• v.48 no.5
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• pp.87-102
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• 2010

This study had a purpose to present a comprehensive grasp of the variables that influence a sense of self-identity in children of multi-cultural families. The participants were 310 elementary school children from the fourth to sixth grades and who were currently enrolled in North Jeolla Province. The results were as follows. First, no significant difference was found for a sense of self-identity according to the children's gender. But a significant difference was found according to the nationality of the mothers. Second, the boys' self-identity was affected by mother's rejection of discipline/reprimand behaviors and the girls' self-identity was affected by school satisfaction. Last, children's selfidentity was affected by the mother's nationality(Japan, China, and Philippine).

• Journal of Physiology & Pathology in Korean Medicine
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• v.18 no.4
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• pp.953-956
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• 2004

We studied on the means to ascetic practices centering around Taijiquan. Taijiquan is the means to the self-discipline of the human body. And Taijiquan is the regimen for human health. Therefore according to the continuous training of Taijiquan, we can achieve the purpose of the ascetic practices by the getting over the body's habituations.

• Journal of the International Relations & Interdisciplinary Education
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• v.2 no.1
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• pp.1-13
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• 2022

In Confucianism, education is also meaningful in teaching and changing, but the meaning of education in Chapter 1 of "Jungyong" is very concise and implicit. In Chapter 1 of "Jungyong", "Cheonmyeong(天命)" is called "Sung(性)", and it is called "Do(道)" to follow "Sung", and it is called "Gyo(敎)" to cultivate this "Do". In short, it is education(Gyo) that is practiced to follow the "Mandate of Heaven(Cheonmyeong)". Therefore, the meaning of education in Chapter 1 of "Jungyong" is in line with "Su(修)". Here, the meaning of education does not mean knowledge transfer or teaching scriptures such as the so-called "Cheonja" or "Analects". It means enlightening and cultivating the principles of the world. Discipline is self-change. The inner expansion of an education is to be cultivated, and the teaching of cultivation to others is to be an education. As such, at least in Chapter 1 of "Jungyong", discipline and education are synonymous. If one goes to oneself, it becomes a discipline, and if one goes to others, it becomes an education. The reason why this is important is that we can reconsider the true meaning of education. The universal definition of education today is the transfer of knowledge or skills. However, in "Jungyong", it was said that education is to help others cultivate them. It is not important to convey knowledge or skills, but to help them realize their own "Mandate of Heaven(Cheonmyeong)" so that anyone can wake up and live happily.