• The Journal of Korean Philosophical History
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• no.31
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• pp.87-111
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• 2011

In moral instruction, one of the important purposes is cultivate students' meaningful moral knowing. To obtain this purpose, generally systems approach has been adopted and used in moral instruction. Systems approach has emphasized efficient designs which do not occur incidental learning that does not contribute to obtain learning objectives. However, moral meaning may occur to the subject of knowing, then occurrence of coincidence can not be excluded. If we approach to moral instruction with operative and engineering ways, we may convey the learning object but it won't be received meaningfully. Because of such problem, moral instruction has been required an alternative perspective contrary to the systems approach. Above all we need to reconsider the logic of explanation based on the systems approach. Because the moral instruction is understood that it is a systematic and operative act according to the logic of explanation. According to the logic of explanation, education is an act that conveys the teachers' knowledge to students who have inferior knowledge to teachers'. During this process, students' interpretation has been overlooked. In moral instruction, the teachers' interpretation of moral meaning can occur and extend by students' interpretation. When we understand moral instruction as the course of alliance between interpretation, it could be stood out that teaching as a symbol, constitution of teaching text as a vacuum, learning as a coincidence. When we stand out these aspects, the moral instruction could be understand as a poetic act. And based on such understanding, we can abstract specific resemblances between the poetic act and the moral instruction. There are semantic invariants and semantic variants in the teaching text of moral instruction. The semantic variants premise uncertainty. The limitation, that is, semantic invariants and the openness which is possible within semantic variants are changed to the moral instruction by students' response. It is essential that a selective attention as esthetic transaction that could be changed from text to poet. Like this, we need to take notice of instructive aspects not to means for reaching learning objectives but to act for being possible disinterested experiential learning.

• Korean Journal of Cognitive Science
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• v.26 no.1
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• pp.69-96
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• 2015

This study investigates the history of economics for answering how the discipline originating from a sub-discipline of moral philosophy ended up being an amoral science. I show that economic theory, at its first stage of development, has retained a place in which morality could play a role within liberalist framework, but has removed the very place as it developed into its current image. I argue that it is the Walrasian paradigm that completed this amoralizing process in economics. One theoretical assumption of complete contract in the Walrasian paradigm, creates the institutional environment where economic agents are free from any moral consideration. I show that if the assumption is relaxed, the problem of economic agents' morality should reappear in the stage. Accepting the assumption of incomplete contract opens a way to restore the room for economic agents' moral considerations in economic discourses. Finally I breifly survey the recent discussions on the role of sympathy in economics.

• The Journal of Korean Philosophical History
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• no.41
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• pp.223-246
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• 2014

The main concern of classical Confucianism, which has Kongzi as its main thinker, is how one can attain moral perfection. In this respect, all of the Confucian teachings can be characterized as an attempt to expound the nature of sages or gentlemen who are believed to attain moral perfection. In Confucianism, de 德 (moral virtue) refers to moral principles or the attributes of things, and it also signifies moral qualities and abilities of humans which are believed to be bestowed by the moral source. Kongzi substantiated the details and practical methods of de, through his teachings of ren as its internal principle and li as its external form. in this way, he put a special emphasis on moral practicality of de. To study Kongzi's practical moral teachings focusing on de can be understood as a reflection on current educational issues.

• Journal of The Korean Association For Science Education
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• v.36 no.1
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• pp.1-13
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• 2016

The purpose of this study is to develop a Science Ethicality Test (SET) to measure students' science ethics. To secure the validity and reliability of the SET, the authors have applied Rest's Four Components Model (FCM). To develop the SET, authors have conducted the following procedures: analysis of the Korean Youth Moral Test (Kim & Lee, 2012), alteration of the KYMT; and development of the SET. Rest's FCM is consisted of moral sensitivity, moral judgment, moral motivation, and moral character. The SET is consisted of ethical sensitivity, ethical judgment, ethical motivation, and ethical character with each factor having its own elements. To secure the validity and reliability of SET, authors requested a validity assessment from five experts (two evaluators are science education experts, two others are ethics education experts, and one evaluator is a scientist), and surveyed 599 elementary school students. As a result, SET proved high levels of validity and reliability.

• Korean Journal of Culture and Social Issue
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• v.15 no.3
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• pp.447-467
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• 2009

Lakoff's (2002) 'nation-as-family' metaphor suggests that conservatism and liberalism in the United States are based respectively on two different sets of morality, i.e., "strict father" morality and "nurturant parents" morality. He argues that values associated with respective metaphors and political principles derived from them tend to determine certain political attitudes and policy endorsement. Using the priming technique, this study attempted to examine whether "strict father" and "nurturant parents" morality are indeed what underlie very different positions conservatives and liberals take towards people in need. The results supported the Lakoff's idea and demonstrated that, compared to priming "nurturant parents" morality, priming "strict father" morality actually led people to derogate character of those in need and to attribute more responsibility onto them for their economic predicament. This research leads us to reconsider what constitutes politically conservative and liberal attitudes and emphasizes the malleability of political attitudes.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.6
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• pp.144-153
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• 2020

This study evaluated the moral sensitivity, self-assertiveness, ethical decision-making confidence and their correlations, and the factors that influence ethical decision-making confidence among nurses working in a long-term care hospital. Overall, 149 nurses working in a long-term care hospital in G Province were evaluated. The date was collected from November 30 2019 to December 18, 2019 and analyzed using SPSS/WIN 21.0 program. The mean of moral sensitivity among nurses was 4.94, the mean of self-assertiveness was 3.17 and the mean of ethical decision-making confidence was 3.49. The self-assertiveness will, according to the general characteristics, was significantly different according to experienced moral distress, and there was a significant difference in the degree of ethical decision-making confidence according to social positions and experience of ethical education. There were positive correlations between the ethical decision-making confidence and moral sensitivity (r=.382, p<.001) and self-assertiveness (r=.224, p<.01). Regression analysis revealed that the factors that significantly influenced ethical decision-making confidence were moral sensitivity, self-assertiveness and ethical education during nursing practice, which explained 25.0% of variance in ethical decision-making confidence. Therefore, to improve ethical decision-making confidence of nurses, programs should be developed that improve moral sensitivity and self-assertiveness by promoting ethical education.

• Journal of the Korean Academy of Child and Adolescent Psychiatry
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• v.8 no.2
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• pp.163-174
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• 1997

This study was to know the influence of familial environment and moral development on conduct disorder. Subjects were composed of 47 male and female patients with conduct disorder(patients group), 113 general male and female students(normal group), and 173 juvenile prisoners(JP group). The Korean Form of the Family Environment Scale(FES) was used to assess the family environment of the subjects and the Korean Defining Issues Test(DIT) was used to assess the moral development. Conduct disorder was diagnosed with the DSM-III-R criteria for conduct disorder. The influence of familial environment and moral development on conduct disorder was analyzed with ANOVA and the differences among groups were verified with Scheffe test. There was no difference in the socioeconomic status and the physical abuse by the parents among the three groups. But the rates of divorce or separation of the parents were significantly highest in the JP group and higher in the patients group than in the normal group. Especially the subjects of the JP group experienced the divorce or separation of their parents during the preschool or the elementary school periods. In regard to the family environment, there was no difference among the three groups in the Subscales of Expressiveness, Independence, Intellectual-cultural orientation, Moral-religious emphasis, Organization, and Control. ‘Cohesion Subscale’ was significantly higher in the normal group than in the JP group. ‘Conflict Subscale’ was significantly higher in the JP and patients groups than in the normal group. ‘Achievement orientation Subscale’ was significantly lower in the JP group than in the patients and normal groups. ‘Activerecreational orientation’ was significantly lower in the normal group than in the JP and patients groups. In gegard to the moral developmental stage, the lower moral developmental step was higher in the JP and patients groups than in the normal group. The higher steps were significantly higher in the normal group than in the JP group. There was no significant correlation between the degree of ‘Moral-religious emphasis Subscale’ and the moral development. The clinical implication and limitation of present study were listed and discussed.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Journal of Ethics
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• no.74
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• pp.35-62
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• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

• Korean Journal of Culture and Social Issue
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• v.24 no.4
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• pp.541-562
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• 2018

Conflict of interest (COI) is one of the dominant circumstantial factors of moral corruption across various fields. Several management strategies have been proposed to prevent self-interested decision making in COIs. Among these strategies, message persuasion has been considered as a practical and effective approach. Prior studies have found that framing and repetition are two of the major factors in the persuasion effect of message. However, their effect on moral decision making in COI has not been well explored. The purpose of this study was to compare the differential effects of positively framed message and negatively framed message, and secondly, to investigate how the effectiveness of persuasive message changes through repetitive exposures. A total of 63 participants were randomly assigned to one of 3 framing conditions: positive framing, negative framing, and no-message condition. Prior to the on-line experiment involving a consultation task, differently framed persuasive message were presented to the participants. This process was repeated four times in a row. The results showed that participants with positive-framing message were less likely to provide self-interested consultation than participants in the no-message condition. Also, a U-shaped quadric relation between repetition and self-interest consultation was found. Implications and limitations are further discussed.