• Science of Emotion and Sensibility
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• v.26 no.3
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• pp.29-40
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• 2023

The term and concept of "immortality" has garnered a considerable amount of attention worldwide. However, research on this topic is lacking, and the question of when the mind of a deceased individual survives death has yet to be answered. This research investigates whether morality and mind perception of the dead correlate with immortality. Study 1 measures the perceived immortality of people, who were good or evil in life. The results show that the perceived morality is related with the perceived immortality. Moreover, participants indicated the extent to which each person had maintained a degree of morality and agency/experience of the mind. Therefore, morality and mind perception toward a person are related to perceived immortality. In Study 2, participants were asked to read three essays on robots (good, evil, and nonmoral), and had to indicate the extent to which each robot maintains a degree of immortality, morality, and agency/experience of the mind. The results show that good spirits of a robot are related to higher scores of mind perception toward the robot, resulting in increasing tendency of perceived immortality. These results provide implications that the morality of humans and robots can mediate the relationship between mind perception and immortality. This work extends on previous research on the determinants of social robots for overcoming difficulties in human-robot interaction.

• Korean Journal of Cognitive Science
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• v.33 no.4
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• pp.169-203
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• 2022

As artificial intelligence (AI) technology advances, the number of cases in which AI becomes an object or subject of moral judgment is increasing, and this trend is expected to accelerate. Although the area of AI in human society expands, relatively few studies have been conducted on how people perceive and respond to AI. Three studies examined the effect of the anthropomorphism of AI on its responsibility. We predicted that anthropomorphism would increase the responsibility perception, and perceived agency and perceived patiency for AI would mediate this effect. Although the manipulation was not effective, multiple analyses confirmed the indirect effect of perceived patiency. In contrast, the effect of perceived agency of AI was somewhat mixed, which makes the hypothesis partially supported by the overall result. This result shows that for the moral status of artificial agents, perceived patiency is relatively more critical than perceived agency. These results support the organic perspective on the moral status that argues the importance of patiency, and show that patiency is more important than agency in the anthropomorphism related study of AI and robots.

• The Journal of the Korea Contents Association
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• v.12 no.3
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• pp.276-284
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• 2012

This study aimed to identify the relationship between moral distress and turnover intention among hospital nurses. The participants were 281 hospitals nurses. The moral distress scale and the turnover intention scale for nurses were used. Data were analyzed using SPSS/WIN 15.0 program. The mean score of moral distress was 3.08 and that of turnover intention was 5.09. Statistically significant differences were found in moral distress according to age (F = 5.87, p = .003), education level (F = 11.50, p < .001), nursing experience (F = 7.00, p <. 001) and department of duty (F = 3.81, p =. 005). Statistically significant differences were found in turnover intention according to age (F = 11.54, p <. 001) and nursing experience (F = 5.87, p = .001). Moral distress was positively correlated with turnover intention (r = .29, p < .001). The findings suggest that programs aimed at decreasing moral distress and turnover intention should be developed. Furthermore, future studies should explore variables that influence moral distress.

• Science of Emotion and Sensibility
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• v.24 no.4
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• pp.3-16
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• 2021

The attribution of human traits, emotions, and intentions to nonhuman entities such as robots is known as anthropomorphism. Two studies were conducted to check whether human-robot interaction is affected by anthropomorphic framing of robots. In Study 1, participants were presented with pictures of robots that varied in human similarity in appearance. According to the results, uncanny feelings toward a robot increased with the higher levels of human similarity. Furthermore, as the level of mind attribution increased, participants tended to attribute more humanlike abilities to nonhuman agents. In Study 2, a robot was described as either a machine-like robot or a humanlike robot in a priming story; then, it was examined whether significant differences exist in mind attribution and moral care. The participants tended to perceive robots as more humanlike in the mind attribution when anthropomorphism was used in a robot's behavior, according to the findings. Furthermore, in the condition of increased anthropomorphism, a higher level of moral care could be observed compared with that in the other condition. This means that humanlike appearances may increase uncanny feelings, whereas anthropomorphic attribution may facilitate social interactions between humans and robots. Limitations as well as the implications for future research are discussed.

• The Journal of the Convergence on Culture Technology
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• v.5 no.3
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• pp.119-124
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• 2019

The study aimed to identify the relationship between moral distress and ethical values among nursing student. The participants were 150 nursing students. The data were analyzed with SPSS 21.0 program. In the results, moral distress and ethical values showed positive correlations. Statistically significant differences were found in moral distress according to grade, select the reason for department and ethical values according to age, grade, select the reason, one's associate for department. Moral distress was positively correlated with ethical values. The findings suggest that programs aimed at decreasing moral distress and ethical values intention should be developed. Furthermore, future studies should explore variables that influence moral distress.

• The Journal of the Convergence on Culture Technology
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• v.7 no.2
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• pp.303-308
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• 2021

This paper deals with the meaning of seeing in John Ruskin's aesthetic theory. For Ruskin, seeing is the essential key to define moral insight. To consider the relationship between the education of sight and the delight from experience of seeing in nature within Ruskin's moral thought, I analyse Ruskin's various lectures and texts, including Modern Painters, The Story of Halcyon, Of the Science of Light, Proserpina, and Praeterita. The first section of the body investigates the relations among pleasure, thought, sight which compose Ruskin's moral ecology, and then the second section traces the theoretical logic formed the concept of seeing as moral perception of human being. The third section demonstrates correspondence between aesthetic experience of pleasure and the way of seeing as an education for the mystery of Nature and God. After these theoretical processes, this paper finally insists that seeing is the factor of formation of an ecological sensibility corresponding with development of moral perception generated within the hierarchical structure of human-nature-god.

• The Journal of Korean Philosophical History
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• no.36
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• pp.43-74
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• 2013

This paper aims to analyse Han Wonjin's criticism centered on Kim Changhyup's theory of Jigak(知覺). In the early 18th century, Kim Changhyup whose position considered as the leader of Rakhak(洛學) circle was the central figure in the debate on the controversial subject of Jigak. Han Wonjin as an opinion leader of Hohak(湖學)'s legacy was required to argue with his counterpart in order to establish his circle's standpoint. The main issue they discussed was the relationship between Ji(智) and Jigak. Kim contends that Ji and Jigak belong to different categories, and that the substance-function(體用) relation cannot be applied to them. According to him, the relation between Ji and Jigak is that of Do(道) and Gi(器). Similarly, the relation between Sim(心) and Sung(性) is that of subject and object. He also maintains that Jigak is not the phenomenalized mode of Ji, but the innate capability that employs Sung as the source of morality and turns it into feelings. In contrast, Han argues that Ji, as a ontological foundation of Jigak, is what enables Jigak to be a moral activity. In criticizing Kim Changhyup, Han maintains that if one denies the relation between Ji and Jigak, then one would have to characterize Jigak as a blind function with no moral sense. If one admits Jigak can have moral contents on its own without the connection with Ji, then one would have to allow two moral foundation, which leads one's idea into heretical beliefs. Han holds that Jigak can a moral function only when it is grounded upon Ji. In conclusion, Han emphasizes Ji as the base of Jigak that enables Jigak to realize morality while Kim emphasizes the role of Jigak as the principal agent of moral activity.

• The Journal of the Korea Contents Association
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• v.15 no.4
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• pp.420-430
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• 2015

This paper investigates the relationships between leader-member exchange(LMX), perceived team efficacy, and organizational citizenship behavior(OCBI, OCBO) in the Korea Post. Also the study investigates the moderator effect of leader integrity and the mediator effect of perceived team efficacy in the relationships between LMX and OCB(OCBI, OCBO). The multiple regression analysis were employed to test the hypotheses. The main finding of this study was as follows: First, LMX had a positive effect on the perceived team efficacy. Second, the perceived team efficacy had a positive impact on OCB(OCBI, OCBO). Third, the perceived team efficacy completely mediated effect on the relationship between LMX and OCBI. Also the perceived team efficacy partially mediated effect on the relationship between LMX and OCBO. Fourth, the positive relationships between LMX and OCB(OCBI, OCBO) were stronger when leader integrity was high rather than low. In particular, this review concludes with implications for future research, limitations of this study, and practical application.

• 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.

• The Journal of Korean Philosophical History
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• no.38
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• pp.303-328
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• 2013

The purpose of the present article is to understand moral instruction through Ethics written by Spinoza and enable the implications drawn from its understanding to give shape to lesson plans. In his representative book titled Ethics, Spinoza speculates ultimate substance from the metaphysical perspective and converges it into ethics. The ultimate substance, which is a cause of itself, refers to immanent cause of all things that have numerous attributes as essence. All things in nature develop the substance and exchange influence among individuals at the same time. A human in the influential relationship perceives things based on one's beneficialness and assigns moral words of good and evil. However, a human, who is a mode of substance, should escape from morals that are superficial, relative, and objective, in order to realize nature. Becoming a more complete human requires going through moral imagination in reality but going beyond the imagination ultimately. Moral instruction premises the moral imagination of a student who exists as a mode; meanwhile, it is a study to escape from the influence of moral imagination. Good and evil arise from the limitation that an existing human has, but if a life is to preserve the necessity of ultimate substance, moral instruction can be defined as the processes of alleviating the influence that hinders a human's nature from being realized. Giving shape to this processes with the basis on the Spinoza's epistemic argument, moral instructional texts can be composed of stages to form more adequate moral ideas about moral subjects gradually and cumulatively. The moral instruction like this expects moral awareness which is relatively perfect than the present moral imagination. Furthermore, with the teaching and learning like this sustained, it is expected that ultimately the limitation arising from sensible perception can be overcome to approach the realization of a human's nature.