• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.105-113
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• 2015

The theory of landscape architecture applies environmental ethics in order to secure an ecological status. However, environmental ethics that focus on nature conservation excludes landscape architecture as artifacts. In the process, it is hard to identify what landscape architecture insists on as the middle position between humans and nature. Rather, landscape architecture pretends to be an 'agent of nature' and pushes the traditional moral values 'for people.' Therefore, the purpose of this study is to reestablish the anthropocentrism moral position of landscape architecture through critical analysis. Hargrove's weak anthropocentrism' of several environmental ethics branches accepts natural aesthetics(such as landscape architecture) as an ethical virtue. But environmental ethics makes landscape architecture a critical target. For that reason, this study looked into critical contents and objects that in a position to moral, aesthetic and landscape architecture. Critical details are as follows: First, nature is an absolute as an aesthetic and moral value, but landscape architecture is an imitation and takes a relaxed attitude about nature. Second, nature is full of aesthetic substance because it is self-creative, but landscape architecture is designed nature covered human flaws through imagination. Third, environmental management granting techniques in nature generate a moral nihilism. As an argument, environmental ethics overlooked the moral practices of landscape architecture beyond nature another moral aspect of creation and the imagination-and moral aspects of environmental management as 'care' because they rule out 'moral autonomy' and simplify what is considered 'good.' As a result, conservation cannot be the only virtue why the problem of nature in reality cannot be separated from human life. The moral position of landscape architecture based on a 'good life' is more appropriate under anthropocentrism than as a middle position.

• Journal of Korean Philosophical Society
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• v.144
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• pp.339-369
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• 2017

Mengzi's biological analogies of man's moral tendency need to be analyzed in order to understand his ethical perspective because he uses lots of analogies to advocate his own moral naturalism. The biological analogies he uses are composed of human body, plant's seeds and sprouts. First, Mengzi thinks that human beings have inborn moral nature as if our bodies are given and plants can be grown from their seeds. His ethical approach to define morality in terms of natural properties such as the Four Sprouts(四端) causes a philosophical debate with Gaozi who thinks that morality cannot be described by natural property. Second, we have a moral preference as if we have a physical desire. This kind of moral sentimentalism emphasizing the preference is continued to Jeong Yakyong's ethical theory that nature is a preference(性嗜好說). Third, if we examine our preference and desire, then we can find that the moral preference is more valuable than the physical desire. Fourth, the biological analogies accepts monism that mind and body are composed of material force(氣). For this reason, the innate moral tendency is manifested on body such as a facial expression, a visceral reaction, and affect. Finally, Mengzi's theory of Four Sprouts causes two different interpretation. One is Zhuxi's interpretation that Duan端 is the visible end(緖) of a thread out of pack, the other is Jeong Yakyong's interpretation that Duan端 is a starting point(始) to cultivate virtues. While Zhuxi considers the Four Sprouts as a clue to find virtues in one's mind, Jeong Yakyong believes that we can cultivate our virtues by preserving the Four Sprouts.

• Korean Journal of Culture and Social Issue
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• v.12 no.2
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• pp.45-76
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• 2006

This article compares the psychological and behavioral profiles of adolescents on probation and high school students. A total of 253 adolescents on probation and 257 high school students completed an open-ended questionnaire developed by the present researchers and structured questionnaire that assessed moral disengagement and self-efficacy developed by Bandura (1995), delinquent behavior and academic achievement. Adolescents on probation reported that they engaged in delinquent behavior due to the fault of others and they were angry for being forced to be on probation. They are not likely to take responsibility and morally disengage from their delinquent actions. When compared to high school students, adolescents on probation are likely to report low self-efficacy, low academic grade, and less likely to feel proud of themselves. They are more likely to meet their friends in Internet and video game rooms and less likely to focus on academic achievement. Results of ANCOVA indicate that adolescents on probation have higher scores on moral disengagement, social efficacy, but lower score on efficacy for self-regulated learning. They are more likely to run away from home and have lower academic grade. The results of the discriminant analysis indicate that running away from home, social efficacy and moral disengagement are predictive of adolescents on probation and academic achievement and efficacy for self-regulated learning are predictive of high school students.

• Journal of Korean Philosophical Society
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• v.141
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• pp.63-84
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• 2017

In the twentieth century Anscombe's 1958 article "Modern Moral Philosophy" argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver". Concepts such as "morally ought", "morally obligated", and "morally right" require a legislator as the source of moral authority. In the past God occupied the role, but systems that dispense with God are lacking the proper foundation for meaningful employment of those concepts. Aristotle's virtue ethics can do so without appealing to any such lawgiver, and ground morality in the well being of human moral agents. Therefore Anscombe recommends a return to the eudaimonistic ethical theories of the ancients as secular approaches. Eudaimonia is a central concept in Aristotelian ethics, along with the terms "aret?"(translated as virtue or excellence) and "phronesis"(translated as practical wisdom). In Aristotle's works, eudaimonia was used as the term for the highest human good, and so it is the aim of practical philosophy to consider what it really is and how it can be achieved. Eudaimonia is a Greek word commonly translated as well-being, happiness, welfare or "human flourishing". As Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well. Everyone wants to be eudaimon. And everyone agrees that being eudaimon is related to faring well and to an individual's well being. But the really difficult question is to specify just what sort of activities enable one to live well. Aristotle says that the eudaimon life is one of "virtuous activity in accordance with reason," this is a necessary condition of eudaimonia, the pleasure accompanied by virtuous activities is a sufficient condition. Hence we have a more accurate translation of eudaimonia with a review the practical meaning of eudaimonia, and the correlation between eudaimonia and arete, pleasure.

• Journal of Korean Philosophical Society
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• v.141
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• pp.313-342
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• 2017

This paper illuminates the philosophical meaning of appropriateness(中節) in Yi Yik(李瀷) and Shin Hudam(愼後聃)'s theories of moral emotion. According to this paper, there was a difficult problem in Toegye Yi Hwang (退溪 李滉)'s philosophy. That is, How we could regulate the relation between Four Beginnings(四端) and appropriate Seven Feelings(七情). Yi Yik tried to solve this problem by elucidating philosophical significances of appropriate Seven Feelings as it were, one hand, he approved the morality of appropriate Seven Feelings, and on the other hand, differentiated appropriate Seven Feelings from Four Beginnings. Thereby He achieved to explain this problem. His solution was dependent on the concept of 'impartial sympathic spectator' that he suggested. It is valuable that Yi Yik reexamined the ethical meaning of appropriateness. His pupil Shin Hudam, however, criticised Yi Yik's opinion and identified Four Beginnings with appropriate Seven Feelings. Shin Hudam deconstructed the conceptual scheme of moral emotion suggested by Yi Yik and regarded appropriate Seven Feelings as Four Beginnings. According to Shin Hudam, the concept of appropriate Seven Feelings designed by Yi Yik was very ambiguous, actually there was no any dividing line between Four Beginnings and appropriate Seven Feelings. Both are equally moral principle manifestation(理發)and moral public(公). Now old concept category of moral emotion(Sadan and Chiljeong) was disappeared and new concept category of moral emotion was appeared, that is public and private.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.13 no.12
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• pp.5901-5908
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• 2012

The purpose of this study was to identify construct validity and reliability of instrument for professionalism in physical therapy using developed by American Physical Therapy Association for 470 physical therapists. The corrected data was analysed using confirmatory factor analysis and internal consistency. Model of professionalism was adequate (p<.05) and consisted of 7 factors. Standardized coefficients of construct factor were followed by the integrity (${\beta}$=.93), professional duty (${\beta}$=.92), and compassion/caring (${\beta}$=.86). There were significant difference in professionalism by career(p<.05) but not significant difference by sex(p>.05). Also, the internal consistency for sub-factor of professionalism demonstrated adequate reliability of the measure (Cronbach ${\alpha}$=.80~.96). Because instrument for professionalism in physical therapy have a validity and reliability, it is useful for measuring professionalism in physical therapists.

• The Journal of Korean Association of Computer Education
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• v.16 no.5
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• pp.31-37
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• 2013

This study was conducted to compare and examine the knowledge, affectivity and behavior of students between before and after Internet ethics education depending on education method. The class for A group was being taught by tutor-oriented teaching method based on explaining and the class for B group was characterized by student-oriented studying based on participation of students. Upon comparing the changes of the knowledge, affectivity and behavior after Internet ethics education, the tutor-oriented teaching method was more effective for knowledge in Internet ethics education and the student-oriented studying based on participation of students was more effective to change the student's affectivity. In the behavior, both A group and B group had a tendency to be changed positively after education, but there was no statistically significant difference. In order to produce actual results on Internet ethics education as integrated morality education, it is important for students to join and take a leading role in the class and for tutor to teach students supplementarily what they need to know essentially.

• The Journal of the Korea Contents Association
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• v.16 no.1
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• pp.121-128
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• 2016

Under the Bazinian influences, Eric Rohmer tried all his life to show the world as it was by taking full advantage of objective and revelatory nature of a camera. Believing the cinema was an instrument of discovery, that was able to reflect pre-existing beauty of nature, he wrote dialogues using actual words of actors and captured human actions as close to real life as possible. As a result, audience could meet lively, barely fictional characters and their ordinary, yet exciting adventures of daily lives. Focusing on , the third of his 'Six moral tales', this study attempts to discuss the matters of choice, chance and morality, and briefly his status as a writer in the history of narrative literature.

• The Journal of Korean Academic Society of Nursing Education
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• v.26 no.2
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• pp.176-184
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• 2020

Purpose: We explored emergency nurses' experiences of coping with moral distress. Methods: A qualitative research design was used. We conducted in-depth interviews with 11 nurses working at a regional emergency medical center in South Korea. Data were analyzed using conventional content analysis. Results: The main theme of nurses' coping with moral distress was "a passive emotion-based response." We also extracted three categories of coping strategies: "uncritical adaptation to anguished situation," "self-justification for not acting," and "flight from ethical decision making." Conclusion: Nurses coped with moral distress in a passive and emotional way, possibly because of perceived incompetence and compliance to an organizational hierarchy. The findings imply that effective approaches to addressing moral distress in emergency nurses are needed at the individual and organizational levels.

• Korean Journal of Legislative Studies
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• v.17 no.3
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• pp.63-82
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• 2011

한국사회 이념갈등을 다룬 대부분의 연구들은 이념갈등의 본질은 대북문제에 있으며, 이를 제외한 다른 정치사회적 이슈들에 대해서는 진보와 보수 간의 유의미한 차이가 없다고 밝히고 있다. 그러나 우리사회 현실을 볼 때 진보와 보수세력은 정치, 경제, 사회, 문화 등의 대부분의 이슈에 이해 첨예한 대립 관계를 형성하고 있다. 본 연구는 이에 대한 해답을 찾고자 한다. 본 연구에서는 이념측정의 방법과 분석틀에 있어 새로운 방법론을 제시한다. 우선 본 연구에서는 자기평가적 주관적 이념성향 대신 인간의 본성과 도덕성에 대한 태도, 사회개혁과 사회권위에 대한 입장 등으로 구성된 이념성향을 측정하였다. 또한 정책에 대한 입장이 개인의 이념성향을 결정하는 것이 아니라, 이념성향이 먼저 결정되며, 거기에 따라 정책에 대한 개인의 인식이나 입장이 나타나는 것이 논리적으로 타당하다고 본다.