• Science of Emotion and Sensibility
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• v.22 no.2
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• pp.29-36
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• 2019

Previous resarch demonstrated that moral judgment is not an outcome of rational reasoning, but an independent variable determined by diverse factors. The effects of disgust on moral harshness, audience effect on moralistic punishment are some examples that support this view. The variability of moral judgment raises a question on what effects video stimuli might have on moral judgments. Although a few studies (Schnall, Roper, & Fessler, 2010) have shown that watching a prosocial video clip promote moral behavior, no research have simultaneously tested the effects of both positive and negative video clips on moral (not bahavior but) judgments. Hence, this research tested the effects of viewing videos about good and evil on moral judgments regarding the self and others. To this end, participants were asked to view a video clip depicting content of either positive or negative human behavior and required to make moral judgments on conduct described in a scenario assuming that the person committing the act was either themselves or another person. The results showed significant effects of both video contents (positive, negative) and the actor (self, others) on moral judgments, but they were qualified by the interaction between the two. In particular, participants who watched evil deed of others made harsher judgments on others' moral transgression. Theses results demonstrate that video contents influence moral judgments, and the effect depends on the actor of the immoral behavior. In general discussion, we interpreted the results based on moral disgust, framing effect, and fundamental attribution error.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.6
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• pp.240-251
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• 2018

This study was conducted to evaluate the moral distress, moral sensitivity, and the factors that influence moral distress and the experience of moral distress among nurse working in a long-term care hospital. Overall, 180 nurses working in long-term care hospital in G Province were evaluated. Date were collected from March 21 to April 8, 2016 and analyzed using the SPSS/WIN 23.0 program. The mean of moral distress among nurses was 3.57 and the moral sensitivity was 4.82, and these factors was significantly and positively correlated (r=0.494, p<0.001). Regression analysis revealed that the factors that significantly influenced moral distress were moral sensitivity and ethical dilemmas when conducting nursing practices. Situations that caused nurses to experience moral distress included inappropriate care behavior was not guaranteed the quality of nursing care, conditions related to unethical the human rights, conditions related to the lack of nursing staff and conditions related to the lack of support at the organizational and national level. Therefore, to reduce moral distress, nursing intervention programs that improve the moral sensitivity and ability to solve ethical-problems are needed for nurses working in long-term care facilities.

• Journal of Ethics
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• no.82
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• pp.73-125
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• 2011

This article aims to search for moral educational implication of J. D. Greene's recent neuro-scientific approaches to deontological ethics. Recently new technique in neuroscience such as fMRI is applied to moral and social psychological concepts or terms, and 'affective primacy' and 'automaticity' principles are highlighted as basic concepts of the new paradigm. When these principles are introduced to ethical theories, it makes rooms of new and different interpretations of them. J. D. Greene et al. claim that deontological moral judgments or theories are just a kind of post hoc rationalization for intuitions or emotions by ways of neuroscientific findings and evolutionary interpretation. For example, Kant's categorical imperative in which a maxim should be universalizable to be as a principle, might be a product of moral intuition. Firstly this article tries to search for intellectual backgrounds of the social intuitionalism where Greens' thought originates. Secondly, this article tries to collect and summarize his arguments about moral dilemma responses, personal-impersonal dilemma catergorizing hypothesis, fMRI data interpretations by ways of evolutionary theory, cultural and social psychological theories, application to deontological and consequential theories, and his suggestion that deontological ethics shoud be rejected as a normative ethical thought and consequentialism be a promising theory etc. Thirdly, this tries to analyse and critically exam those aspects and argumentation, especially from viewpoints of the ethicists whose various strategies seek to defeat Greene's claims. Fourthly, this article criticizes that his arguments make a few critical mistakes in methodology and data interpretation. Last, this article seeks to find its implications for moral education in korea, in which in spite of incomplete argumentation of his neuroscientific approach to morality, neuroethics needs to be introduced as a new approach and educational content, and critical materials as well.

• Journal of Families and Better Life
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• v.12 no.1
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• pp.49-61
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• 1994

본 논문은 아동의 도덕성 발달에 영향을 미치는 요인들에 관한 연구이다. 아동적 도 덕성 발달에 관한 경험적 모델은 기존 경험적 연구들을 기초로하여 설정되었다. 모델에 포 함된 변인들은 미시체계환경 중간체계환경 거시체계환경으로 범주화 하였다. 미시체계환경 은 심리적으로 근접하기 때문에 어린이의 도덕성 발달에 다른 체계보다 더 강한 영향을 미 치리라 가정하였다 다중회귀분석기법으로 아동의 도덕성 발달에 영향을 미치는 요인의 순효 과를 검증한 결과는 다음과 같았다. (1) 모델에서 대부분 이론적 변인들은 아동의 도덕성 점 수에 유의미했으나 (2) 그 중에서는 미시체계환경은 아동의 도덕성 발달에 가장 유의미한 변인으로 나타났다. 특히 부모와의 의사소통정도는 아동의 도덕성발달에 대단히 중요한 요 인으로 나타났다.

• (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.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• Korean Journal of Culture and Social Issue
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• v.20 no.4
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• pp.307-328
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• 2014

The purpose of this study is to investigate the influence of parental overprotection on Korean college students' moral behaviors. To test the prediction that overprotected participants will show more immoral behaviors in moral dilemma situations, we measured perceived parental overprotectiveness and morality. Participants were 113 college freshmen. Two types of modified experimental paradigms were used to assess participants on their levels of justice-oriented and prosocial morality. Based on whether they displayed moral behavior (i.e., honest or helping behavior) or not, participants were included in either moral or immoral group. Second, the levels of perceived maternal overprotectiveness and paternal overprotectiveness were assessed using Korean-Parental Overprotection Scale (K-POS) and were compared between moral and immoral group. For justice-oriented morality, the results showed that the immoral group reported a significantly higher level of perceived maternal overprotection compared to the moral group (t = 2.16, p < .05). On the contrast, paternal overprotection was not related to participants' honesty. The results indicate that participants who experienced overprotective parental care are more likely to act immorally in moral dilemma situations dealing with justice. Meanwhile, for prosocial morality, both maternal and paternal overprotection levels did not result in significant difference between two groups. More Implications and limitations were discussed.

• Journal of Korea Game Society
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• v.15 no.6
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• pp.55-64
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• 2015

This study started for the verification of the worry in the relationship within violent game use and youth moral. The survey was conducted and analyze some personal factor: self control, self esteem, aggression and game time. Self control and self esteem show positive relationship with moral, but aggression shows negative relationship. The other side, game use time doesn't show any relationship with moral whether the game is aggressive or not. It is significant for the game has no relations about a laxity of moral fiber of youth and the aggression of the game doesn't show any negative influence on moral.

• (The)Study of the Eastern Classic
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• no.34
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• pp.363-385
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• 2009

I criticize Mou's moral metaphysics and propose the alternative depending on Kant's analysis on the sublime. (1) Mou's moral metaphysics conflicts with the scientific world view. (2) Kant's 'aesthetic space' does not conflict with the scientific world view. Futhermore, Kant's 'aesthetic space' satisfies the conditions which Mou's moral metaphysics requires. (3) Mencius's autonomous morality is not sufficient for justifying the moral law or categorical imperative. (4) At this point, the sublime plays the important role in bridging between nature and morality. (5) In Kant's context, the possibility of the autonomous moral action is achieved on the basis of the educated feeling of the sublime.

• Science of Emotion and Sensibility
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• v.18 no.4
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• pp.15-24
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• 2015

Past experimental research reported that people become stricter in moral judgements when cleanliness-related concepts are activated. However, it is not clear whether pre-experimental individual differences in cleanliness desire is also related to moral judgment. This research examined whether cleanliness desire in various daily activities is related to diverse types of moral judgments (Study 1), and whether experimentally manipulated physical cleanness affects the relationship between cleanliness desire and moral judgments (Study 2). The results showed reliable relationship between everyday cleanliness desire and moral judgements in that people who were high (or low) in the desire was stricter (or more tolerant) in moral judgments. The relationship was also observed when physical cleanness was manipulated, but there was no difference in moral judgments depending on actual physical cleanness.