• Journal of Korean Home Economics Education Association
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• v.17 no.2
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• pp.257-272
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• 2005

The purpose of this study is to provide the basic data for morality of education in home economics education. Through research on the state of morality of education, the following criteria can be achieved ; recognition of the importance, and the level of teaching performance regarding the contents of morality education in home economics instruction. The basic data were obtained by looking at the differences between the recognized importance and the level of teaching performance. Data were collected from the survey mailed to the teachers responsible for home economics area in $\lceil$Technology${\cdot}$Home Economics$\rfloor$ in middle schools in Korea. The 335 questionnaires collected were used for final analysis. SPSS/WIN 10.0program was used for calculating and analysis the frequency, percentage, average. standard deviation. Firstly, most of the home economics teachers show that they continually try to implement morality education through each home economics lesson plan. They focus their attention on the main theme of the lesson of a particular nit, that deals with family life. For example, an excerpt from a particular unit may be the 'Understanding of myself and family members'. Most home economics teachers believe that a family setting and/or schools, whether private or public institutions, are appropriate places for productive education. As well, each of these educational settings, should take complete responsibility for teaching morality of education. As a way to activate the morality education, teachers believe that working with the students and understanding the needs of their students, along with the cooperation of parents, are key factors in the teaming process. Another way is the change of teacher's perceptions and educational conditions or environment. Secondly. home economics teachers in middle school. are showing a higher level of understanding on the importance regarding the contents of morality education, which can be noticed through the high level of their teaching performances. Regarding the importance of morality education, the first priority goes to showing respect for parents and the elderly, as well as sexual ethics and respect for life must always be taken into consideration. In regards to the level of teaching performance, the first priority goes to responsibility and co-operation. Secondly. showing respect for parents and the elderly and sexual ethics will be the third. Through data achieved through this study, the majority of home economics education teachers believe that morality education in home economics education is very important and a key factor in their teaching practices.

• Journal of Korean Home Economics Education Association
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• v.19 no.3
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• pp.77-89
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• 2007

The purpose of this study was to investigate the HE(home economics) teachers' altruistic attitudes and levels of moral education in the middle and high schools. Data was collected from the survey mailed to the middle and high school HE teachers in Ulsan city. The 114 questionnaires were used for final analysis. SPSS/WIN for 10.0 program was used for analysis of the frequency and percentage, mean and standard derivation, T test, and One-way ANOVA according to the research questions. The results of this study were as the follows: First, HE teachers' altruistic attitudes were higher than average. They considered that trying their best in the virtue of social responsibility was very important. And they were inclined to share in others' situations and emotions with the empathic attitudes. Second, the levels of moral education in HE class were higher than average. Teachers valued moral virtues highly, such as respect for life, diligence and sincerity, courage, and respect for parents and the elderly. Third, HE teachers' individual variables, such as institution type shows the statistically meaningful difference in the levels of moral education. Teachers' group with more educational career and aged teachers' group, and public school teachers' group provided moral education more than the others.

• The Journal of the Korea Contents Association
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• v.19 no.11
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• pp.653-663
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• 2019

This study focuses on the integrity education at the elementary school by the four components as follows: moral sensitivity, moral judgment, moral motivation, and moral practice. This class was conducted by senior teachers of 30 years of teaching experience in Seoul. As a result, teachers and students were very interested and involved in the new program. In the future, this study waits for more diverse quantitative and qualitative research to verify the effectiveness.

• 대학교육
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• s.140
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• pp.50-56
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• 2006

대학은 교육, 연구, 봉사의 세 이념하에 사회적 의무와 도덕적 책임을 다하여야 한다. 교수로서 학자적 삶의 어려움은 바로 이러한 교육, 연구, 봉사의 세 분야에서 공히 고도의 질적 수준과 도덕성을 견지해야 하는 데에 있다.

• Journal of Korean Philosophical Society
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• v.146
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• pp.271-307
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• 2018

The purpose of this study is to elucidate on moral education's direction in the age of transhumanism. For transhumanism's moral education, I suggest a genetically modified plan, moral artificial intelligence method, and pharmacological method for moral bio-enhancement. I also suggest a plan for anti-transhumanism's moral education. Anti-transhumanism as a position in the ethical debate on human enhancement makes two main claims. One is a moral claim that human enhancement may disregard or violate something intrinsically valuable about human nature. The other is a political claim that human enhancement should be banned or severely restricted. In this article, I try to make a critical evaluation of transhumanism and anti-transhumanism. For this aim, I critically analyze the logic of both. Finally I argue that transhumanism's moral education has technological strengths and ethical weaknesses. But transhumanism's moral education can overcome the ethical weakness through human enhancement debate and real possibility. Anti-transhumanism's moral education needs to make significant influence through traditional education.

• Journal of Ethics
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• no.84
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• pp.217-242
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• 2012

This essay aims to explore the importance of ethics education in Korean multicultural society. In 2011, it is reported by the Ministry of Education, Science and Technology that the final goal of Korean multicultural ethics education is to establish the foundations of National identity and of moral values in general. It might be a ideological tool, however, that can suppress the minority in Korea. In that sense, an orientation of ethics education in Korean multicultural society is basically to consider all moral agents in ethics. To give any solution, therefore, an attention will be paid to the notions of emotion and the likeness of moral fibre. Most important is that we have certain emotions which are in society beyond individual feelings. It is the only ethical subject and existence who we can have them. In that point, having them enables us to make any decision on the ground of moral values. By the quality of the likeness of moral fibre, furthermore, we can recognize and exercise moral values together without any difference in multicultural society. This makes sense of an identity as a Korean. Therefore, having emotions is helpful in taking the moral foundations of Korean multicultural society and the self-recognition of a Korean in the sense of the likeness of moral fibre give an ethical direction to us, the Korean multicultural society of ethical culture in the future.

• 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.

• Journal of Christian Education in Korea
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• v.64
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• pp.145-171
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• 2020

Christian communities have long sought to find what type of moral judgment is appropriate and what the Christian behavior is, by taking the church's ethical norms and behavior patterns as objects of reflection. In the same context, Christian education also tried to base the psychological rationalism of J. Piaget and L. Kohlberg, but the reason-centered structural development theory was not the answer. In fact, the structural development theory, which emphasized autonomy while excluding emotions from the moral judgment process, over-emphasizing cognition or reason, eventually led to moral relativism, unlike what was intended. In addition, it was criticized for not being able to adequately elucidate the gap between human moral reasoning and behavior, and for attempting to interpret morality excessively within the context of social culture. Recently, these limitations of structural developmental theory have been reinterpreted by neuroethics, especially moral psychology theories, which claim that moral judgment ability is physically wired in the brain and relies heavily on networks between cortical and limbic system. The purpose of this paper is to review some of the newly emerged research themes of neuroethics, and then to discuss two main theories that explain morality in the perspective of neuroethics and the implications that Christian education should pay attention to.

• 대학교육
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• s.42
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• pp.15-19
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• 1989

• 대학교육
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• s.98
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• pp.125-128
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• 1999