• Science & Technology Policy
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• v.16 no.1 s.157
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• pp.24-30
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• 2006

• Proceedings of KHEA Conference
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• 2003.04a
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• pp.204-204
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• 2003

• Korean Journal of Social Welfare
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• v.3
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• pp.33-46
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• 1982

• (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.

• The Journal of the Convergence on Culture Technology
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• v.9 no.5
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• pp.57-63
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• 2023

The purpose of this paper is to analyze the aspects of hybrid warfare and show the limits of jus in bello, a principle that evaluates the moral responsibility of the agents. As a theory of the morality of war presented in traditional warfare, the just war theory has been widely accepted. In particular, jus in bello offers the criteria of moral legitimacy regarding the actions of individuals participating in or involved in war. However, hybrid warfare, in which various aspects of warfare operate in a complex way, has obvious differences compared to traditional warfare, and this difference causes difficulties in determining the moral evaluation and attribution of responsibility for actions in war. In order to appropriately resolve the moral problems arising from hybrid warfare, it is necessary to clarify what the limitations of existing moral justification theories are. To this end, in this paper, we will first present a conceptual understanding of hybrid warfare, specify the differences from traditional warfare, and then show the limits of its application in hybrid warfare in light of the three principles that compose jus in bello.

• Journal of Korean Philosophical Society
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• v.137
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• pp.131-149
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• 2016

The main purpose of this paper is to inquire into Johnson's defence of naturalistic ethics, and show how it could escape the intractable conundrum that has bothered moral philosophy ever since the early 20th century. Johnson shares the deconstructivist stance in claiming that moral theories are largely metaphorical constructs, and thus their claim to absoluteness is ungrounded. However, Johnson breaks with deconstructivist philosophers by offering a need for a constructive inquiry into "moral understanding." Then, Johnson's recent discussions are more concerned with moral fundamentalism in which he argues, is not only cognitively incorrect but immoral. It is incorrect in that it relies on the false assumptions on human cognition, and is immoral in that it shuts off any moral discussions. Instead, Johnson sees moral experience as a matter of moral deliberation in which we attempt "dramatic rehearsals" in Dewey's terms. Johnson's constructive offer in moral philosophy reminds us of "the size of moral theory," which fits human moral understanding as an embodied being, and this presents a third constructive way over the dichotomous conundrum of moral philosophy between traditional absolutism and nihilistic deconstructivism.

• Korean Journal of Cognitive Science
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• v.30 no.2
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• pp.85-104
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• 2019

Past research showed that presence of others induces morally desirable behavior and stricter judgments. That is, presence of others makes people become a moral being. On the other hand, little research has been conducted to test what effects facial expression of others have on moral judgments. In this research, we tested the effects of emotion exposed by facial expression on moral judgments. To this end, we presented descriptions of immoral or prosocial behavior along with facial expression of various emotions (in particular, disgust and happiness), and asked participants to make moral judgments on the behavior in the descriptions. In Experiment 1, facial expression did not affect moral judgments, but variability of judgments was increased when descriptions and facial expression were incongruent. In experiment 2, we modified potential reasons of the null effect and conducted the experiment using the same procedure. Subjects in Experiment 2 made stricter judgments with disgust faces than with happy faces for immoral behavior, but the effect did not occur for prosocial behavior. In Experiment 3, we repeated the same experiment after having subjects to consider themselves as the actor in the descriptions. The results replicated the effects of facial expression in Experiment 2 but there was no effect of the actor on moral judgments. This research showed that facial expression of others specifically affects moral judgments on immoral behavior but not on prosocial behavior. In general discussion, we provided further discussion on the results and the limitations of this research.

• 대학교육
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• s.77
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• pp.76-84
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• 1995

교수 임용과정에 임하는 대학인 중에는 우수한 응모자를 공개채용의 원칙에 입각해 선발해야 한다는 당위성에도 불구하고 인맥과 학맥 등의 인연을 선호하는 세력이 있다. 누구에게나 그러한 안일의 유혹에 빠질 위험성은 있지만, 대학의 발전을 위해 이를 단호히 물리치는 용기와 의식전환이 필요하다. 요즈음 흔히 운위되는 대학개혁, 교육개혁은 민주적 공정경쟁의 토대 위에서만 실현 가능한 것이다. 적어도 대학만큼은 정의와 공정성, 지성과 도덕성이 살아 숨쉬는 곳이어야 한다.

• Journal of The Korean Association of Information Education
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• v.7 no.1
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• pp.130-139
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• 2003

In elementary moral education, performance assessment should be conducted in both cognitive, affective, and behavioral domains in harmony. The present study attempts to consider the features of performance assessment in elementary moral education; classify them by the types of assessment, and; implement and apply the web-based performance assessment system, in which teachers, students, and parents all participate. The development of this web-based performance assessment system for elementary moral education allowed the students to carry out the performance assessment process by themselves and to see the result no matter when and where they are. The students became interested in their own behavior, and the parents got to have a broader range of understanding for their children by participating in personal in the assessment procedure. The parents also realized that home guidance for their children's life habits became pretty easy. It is expected that the performance assessment system carried out based on the collaboration between the school and the family will be helpful in applying the contents of the moral subject studied at school and the relevant knowledge and skills to the actual life outside the school.

• Journal of the Daesoon Academy of Sciences
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• v.28
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• pp.103-131
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• 2017

As the establishment of self-identity is based on 'Relationships of Mutual Beneficence,' the formation of 'Relationships of Mutual Beneficence' is the only road to the security and confirmation of self-existence. But given that our ordinary life almost entirely consists of actions objectifying others, the formation of 'Relationships of Mutual Beneficence' is by no means easy. The formation of 'Relationships of Mutual Beneficence' should be based on morality, controlling self-desire, and not objectifying others. Philosophy based on a priori reasoning describes self-control over selfdesire as the domination of the body through a priori reasoning. But this practical philosophy cannot present a self-evidential internal motivation behind moral actions. Due to this, the application of moral order given by a priori reasoning in response to reality is likely to be reinterpreted on basis of self-interest. With regards to this, the 'propensity towards sympathy' is given as new moral norm. The 'propensity towards sympathy' as emotion is direct and consistent given that feeling occurs prior to thinking. The 'propensity towards sympathy' is intuitive in the sense that it is an instinctual response preceeding a reasoned judgment. The 'propensity towards sympathy,' as a natural moral emotion, is self-validating given that all human beings know it and practice it. But previous studies on the 'propensity towards sympathy' have an obvious limitation because they adopt phenomenological approaches to the 'propensity towards sympathy' which eschew the investigation of morality. Though they present the 'propensity towards sympathy' as a natural emotion based on body rather than reason, they do not philosophically explain the 'propensity towards sympathy.' Thus the 'propensity towards sympathy' as a natural moral emotion is likely to be interpreted as a subjective and relative moral norm. This paper philosophically explains that the 'propensity towards sympathy' is a universal moral norm on the basis of Merleau-Ponty's 'flesh.' 'Flesh' is formed as the entanglement between oneself and others and presents the 'propensity towards sympathy' as its philosophical basis. In other words, 'flesh' formed as the mixture or entanglement between oneself and others is the material foundation upon which one can activate the 'propensity towards sympathy.' This paper's approach to the 'propensity of sympathy' can be desribed as a phenomenological approach to the 'propensity towards sympathy' as a universal moral norm.