• The Journal of Korean Philosophical History
• /
• no.32
• /
• pp.395-432
• /
• 2011

The purpose of this study is (i) to explore arguments of post-kohlbergian approach in moral psychology and; (ii) to analyze Blasi's and Lapsley's positions regarding the relationship between moral philosophy and psychology in terms of reflective reasoning and; (ⅲ) to suggest their's implication concerning the future development of moral identity theory. Moral identity theory has emerged as an alternative approach of the Kohlberg's moral development theory. Theorists of moral identity theory commonly criticize Kohlberg's theory as a philosophical psychology and insist the autonomy of moral psychology. However, one can find different positions within this trend, especially concerning he meaning and role of the reflection in moral functioning. Blasi emphasizes the importance of the reflective reasoning of moral agent, while Lapsley supports moral automacy contrary to Kohlberg's phenomenalism. Although Blasi had been negative about building moral psychology based on the moral philosophy, he has articulated the moral identity theory based on the concept of free will by Frankfurt. However, recently he criticizes intuitionist theory of Haidit and suggests the notion of the moral agent with the skill of reflective reasoning, or post-conventional thinking in Kohlberg's terms. Blasi's perspective of moral identity has two version. The one emphasizes the moral understanding which means strong evaluation, while the other refers to reasoning with weak evaluation. This leads to an inevitable inner contradiction within his theory of moral identity. Lapsley considers moral identity as a heuristic idea and suggests moral chronic as a new model of moral identity. This model is based on the social cognitive theory. His social cognitive model of moral personality provides the account for implicit, tacit, and automatic of moral functioning, while reflecting the core of moral identity. Lapsley suggests that moral function involves conscious and unconscious processes. The former occurs in normal situations of life, while the latter in rare and unusual situations. He does not highlight reasoning in moral functioning as Blasi do. In consequence, I will argue the notion of the moral agent with the skill of reflective reasoning, or post conventional thinking in Kohlberg's terms in the moral functioning like Gibbs and Turiel positions in the Journal of Moral Education' s 2008 special issue. Moral philosophy and psychology should be in complementary relations. It means we explore not only more interdisciplinary researches on the moral functioning, but also researches based on the moral philosophy.

• (The)Study of the Eastern Classic
• /
• no.72
• /
• pp.265-298
• /
• 2018

This paper examines the contents and meaning of the education reform theory among the social reform theory of Wie Baek-gyu(1727~1798), a representative Confucian scholar of Honam in the 18th century, and suggests the moral educational implications of his educational reform theory. Wie Baek-gyu, who lived through the Yeongjo and Jeongjo eras, diagnosed the contradictions and problems of society at that time as the absence of morality. And emphasized the reform of school education as a center of ways to overcome social disruption. The educational reform theory he envisioned was to systematize the process from child education to higher education centered on the system reorganization of the school, and to formulate school education in conjunction with the selection of talent. He emphasized the cultivation and practice of moral character in the course of admission and curriculum of the school, and suggested a system that reflects the opinions of the local people in the admission process, thereby establishing the school as the center of the local society. His educational reform theory, which embodies the school system based on moral education and further shapes the school system and educational contents as the center of edification and recruitment of talented people, is a big indication of the curriculum of the current moral curriculum that emphasizes the cultivation and practice of inner morality based on personality education. In this paper, I summarized and reviewed the general contents of his perception of the times and social reform theory, the diagnosis of the educational reality that is the basis of his educational reform theory, and the specific contents of the education reform theory. Based on this, I presented the meaning to the current moral and curriculum.

• 한국벤처창업학회:학술대회논문집
• /
• 2017.11a
• /
• pp.117-123
• /
• 2017

본 연구는 '의도(Intention)는 행동을 예측할 수 있다'는 사회 심리학자들의 연구에 근간을 두고 사회적 기업가적 의도(Social Entrepreneurial Intention)에 영향을 미치는 요소들이 무엇인지를 규명하고자 하였다. 그동안 기업가적 의도(Entrepreneurial Intention)에 대한 많은 연구들에서 Ajzen의 계획된 행동이론(Theory of Planned Behavior: TPB)과 Shapero의 기업가정신행동모델(Shapero's Model of the Entrepreneurial Event: SEE)에 근간하여 이루어졌다. 이러한 연구에 기반하여 본 연구는 사회적 기업가정신 맥락에서 사회적 공감(Compassion), 도덕적 의무감(Moral Obligation), 사회적 지지에 대한 인식(Perceived Social Support)이 사회적 기업가적 의도에 영향을 미치는 요소임을 밝히고자 하였다. 본 연구는 자발적으로 사회적 기업가정신 및 기업가정신 과목 수강을 선택한 대학생 271명을 대상으로 하였으며 회귀분석을 통해 가설검증을 하였다. 공감능력(인지적 공감, 정서적 공감, 사회문제 공감)과 주관적 규범으로의 도덕적 의무감은 사회적 기업가적 의도에 영향을 미치며, 외부 환경에 대한 인식 즉 사회적 지지에 대한 인식의 정도에 따라 사회적 기업가적 의도는 영향을 받는 것으로 나타났다. 기존의 사회적 기업가정신에 영향을 미치는 요소들을 규명하는 연구들이 주로 기존 기업가정신 연구에서 사용된 변수를 사용함으로써 사회적 기업가정신의 특성을 잘 설명하지 못한다는 한계를 가지고 있었다. 본 연구는 공감, 도덕적 의무감, 사회적 지지에 대한 인식이 의도(Intention)에 영향요소임을 밝힘으로써 사회적 기업가적 의도 연구 분야에 기여했다고 볼 수 있다. 그러나 사회적 기업가적 의도를 파악하는데 있어서 학생들만을 대상으로 한 것은 본 연구의 한계점이라고 할 수 있다.

• Journal of Korean Philosophical Society
• /
• no.113
• /
• pp.61-92
• /
• 2016

In the Western civilization, the concept of culture has traditionally the meaning of education or forming the moral humanity. However, this meaning of culture has recently changed since the advent of cultural relativism which lays stress on the cultural diversity. The current meaning of culture lies in the ways of life, whatever they are. It indicates that culture has nothing to do with universal human nature and morality, as the new concept of culture is only based on the historical and contingent life-situations of people in the each special area. Against this current view of culture, this paper contends that culture and humanity(human nature) are closely connected with each other and that every culture is rooted in the universal human nature. So culture could have a great influence on humanity and forming of moral community. This thesis might be justified by Husserl's view on the philosophical culture of the ancient Greece. According to Husserl, the philosophy in the ancient Greece intended to realize the idea of true humanity and to build the moral community. Husserl's interpretation of the philosophical culture is based on his belief that philosophy as an ideal culture transcends the cultural diversity and historical contingency and strives for a universal human community, in which all mankind are harmonized and live well. The philosophical culture would -so Husserl- result in the moral community. Against this conception of the moral cultural community, could man argue that the idea of the moral community be an ideal dream which could not be realized considering the irrational and immoral character of community. However, this argument should be refuted, because it has overlooked the moral and open-minded character of culture with the feeling of solidarity.

• Journal of the Korean Institute of Landscape Architecture
• /
• v.43 no.2
• /
• pp.105-113
• /
• 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 Ethics
• /
• no.74
• /
• pp.35-62
• /
• 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.

• Journal of Korea Game Society
• /
• v.16 no.6
• /
• pp.111-120
• /
• 2016

This paper aims to study whether the perspective of the character controlled by a player can affect the player on her moral decision. To this end we designed and developed Castaway, an interactive story using Unity3D game engine. The main story plot of Castaway is based on the trial 'R v Dudley and Stephens (also known as mignonette 1884) which occurred at 1884 in U.K. In Castaway, the player can choose either the accused or the victim, and then play the interactive story with the perspective of the chosen character. To investigate the relationship between the player's empathy to the player character and player's moral decision, we conducted a small-scale (n=10) pilot study. Results of the pilot study have shown that different perspectives can influence the player on her empathy to player character and her moral decision. In near future we plan to conduct a main study with more participants.

• The Journal of Korean Association of Computer Education
• /
• v.19 no.1
• /
• pp.1-10
• /
• 2016

This study empirically investigates the effect of web-based research ethics education to principal investigator who conduct national research project. The web-based research ethics education program was devised and operate for each research field. After education educational satisfaction, understanding and moral judgement were investigated. The research results revealed that education was improving educational satisfaction and but also understanding whereas moral judgement was not. These findings imply that moral judgement was not enhancing though short-term research ethics education as preceding research. Moreover, this paper speaks to a supplemented program with methods of ethics education which needs more interactive communication within long-term education for enhancing effectiveness of instruction.

• The Journal of Korean Philosophical History
• /
• no.30
• /
• pp.259-282
• /
• 2010

Ethical value of Confucianism seeks to realize the ideal of life to the reality, through ethical life. It is discussed based on myself, which is the main ethical agent, in relationship with the others. These traditional values include universality in the homogeneous aspect such as humanism that has been commonly sought by the human race, or awe toward the absolute one. 'Pursuit of universality in the Korean context' ultimately seeks 'Korean ethics', that prevailed in Korea, based on the Korean traditional culture. Therefore, we should comprehensively understand this universality and diversity, so called 'us'. Through the understanding, we should play an active role of culture creators as noble persons that realize fraternity, along with respect to each culture. Studies on traditional ethics will not only be an important opportunity to look at the history and current status of ethics, but also it will be a cornerstone to understand the Korean mind-set based on the Korean culture. Recently, establishing Korean identity and recovery of ethics damaged due to anomie of value are key social issues. Studies on traditional value are not separated from this issue. If our adolescents are able to correctly understand the traditional ethics and pursue a life recreating it, they will be able to enjoy healthier life, contributing to a healthier society.

• Proceedings of the Korean Society of Precision Engineering Conference
• /
• 2012.10a
• /
• pp.9-10
• /
• 2012