• 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.

• 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.

• Korean Journal of Culture and Social Issue
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• v.11 no.3
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• pp.1-21
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• 2005

Many researches have argued the most important dimension of perception or evaluation of person is morality and competence in Korean culture. This study was to investigate the cultural characteristics of the criteria of personhood. Two studies were conducted to investigate the criteria used to evaluate person by qualitative approach and the differences of evaluation of wrongdoer who violates interpersonal norm or individual autonomy by experimental method. In addition, anger as emotional response to wrongdoer is conceptualized in terms of moral and self-conscious emotion. Expression of anger is less an outpouring of emotion and more a culturally regulated and normative mode of managing and putting into practice our society's system of rights and obligations - its moral code. According to results of qualitative data by interview and focus group interview, the most important criteria used to evaluate personhood was interpersonal concern, esp, expectation and norm. The results of experiment revealed that violation of interpersonal norm domain evoked angrier towards violator than autonomy domain. The subjects ascribed more blame and responsibility to interpersonal norm violator than autonomy keeper. Also function of behavior inhibition of anger was higher in interpersonal norm domain than autonomy domain.

• Journal of Korean Philosophical Society
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• v.123
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• pp.1-26
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• 2012

Ist der Emotivismus eine $mi{\ss}lungene$ Theorie? Nach der Meinung von Jesse Prinz ist es nicht so. Auf der Humeschen Tradition stehend behauptet er, $da{\ss}$ ein moralisches Urteil ohne das Sentiment von Billigung oder $Mi{\ss}billigung$ nicht zustandekommen kann. Ihm zufolge ist Emotion nicht allein mit moralischen Urteilen verbunden, sondern auch eine notwendige und hinreichende Bedingung $daf{\ddot{u}}r$. Der Grund dessen, warum der Emotivisums nicht ${\ddot{u}}berzeugend$ erschien, liegt darin, $da{\ss}$ $f{\ddot{u}}r$ diesen die Verbindung von Emotion und Moral nur auf den $Gef{\ddot{u}}hlsausdruck$ $beschr{\ddot{a}}nkt$ bleibt. Zwar stellt das moralische Urteil Sentiment dar, aber das bleibt eben nicht als ein $blo{\ss}$ $Gef{\ddot{u}}hlsausdruckendes$. Denn die $Moralit{\ddot{a}}t$ ist nicht die einfache Projektion eines subjektiven Zustandes, vielmehr konstruiert die emotionale Reaktion von Billigung oder $Mi{\ss}billigung$ das moralische Urteil. Daher muss der projektistische Gesichtspunkt des expressionistischen Emotivismus modifiziert werden, so $da{\ss}$ der oft dem Emotivismus kritisch zugeschriebene moralische Nihilismus zu ${\ddot{u}}berwinden$ ist. In diesem Zusammenhang $schl{\ddot{a}}g$ Prinz den konstruktiven Sentimentalismus vor, der als eine hybride Theorie des Moralbegriffs von 'biologiscehn Tatsachen' und 'sozialer Konstruktion' darauf zielt, im moralischen Leben eine Stelle auszumanchen, wo Evolution und Kutur zueinander zusammentreffen $k{\ddot{o}}nnen$.

• Journal of Ethics
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• no.82
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• pp.73-125
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• 2011

This article aims to search for moral educational implication of J. D. Greene's recent neuro-scientific approaches to deontological ethics. Recently new technique in neuroscience such as fMRI is applied to moral and social psychological concepts or terms, and 'affective primacy' and 'automaticity' principles are highlighted as basic concepts of the new paradigm. When these principles are introduced to ethical theories, it makes rooms of new and different interpretations of them. J. D. Greene et al. claim that deontological moral judgments or theories are just a kind of post hoc rationalization for intuitions or emotions by ways of neuroscientific findings and evolutionary interpretation. For example, Kant's categorical imperative in which a maxim should be universalizable to be as a principle, might be a product of moral intuition. Firstly this article tries to search for intellectual backgrounds of the social intuitionalism where Greens' thought originates. Secondly, this article tries to collect and summarize his arguments about moral dilemma responses, personal-impersonal dilemma catergorizing hypothesis, fMRI data interpretations by ways of evolutionary theory, cultural and social psychological theories, application to deontological and consequential theories, and his suggestion that deontological ethics shoud be rejected as a normative ethical thought and consequentialism be a promising theory etc. Thirdly, this tries to analyse and critically exam those aspects and argumentation, especially from viewpoints of the ethicists whose various strategies seek to defeat Greene's claims. Fourthly, this article criticizes that his arguments make a few critical mistakes in methodology and data interpretation. Last, this article seeks to find its implications for moral education in korea, in which in spite of incomplete argumentation of his neuroscientific approach to morality, neuroethics needs to be introduced as a new approach and educational content, and critical materials as well.

• Science of Emotion and Sensibility
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• v.26 no.2
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• pp.13-24
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• 2023

This study tested whether the evaluation of moral cleansing behavior following an immoral act depends on the resources available to the wrongdoer. To this end, resource availability was manipulated by the wrongdoer's characteristics (socioeconomic status vs. physical health condition) and type of moral cleansing (donation vs. volunteer work), and participants rated the pain of the moral cleansing behavior, hypocrisy, and forgivability. Study 1 presents a scenario where a wrongdoer, either high or low in socioeconomic status, conducts moral cleansing via donation or volunteer work. Participants judged donation by those high in socioeconomic status to be not so painful, hypocritical, and unforgivable. Study 2 described a scenario in which a wrongdoer, either physically strong or weak, performs an act of moral cleansing either by donation or volunteer work. Participants considered those sickly wrongdoers' volunteer work to be painful, less hypocritical, and (compared with other conditions) more forgivable. Mediation analyses showed that in both Studies 1 and 2, pain in moral cleansing influenced the hypocrisy judgment which, in turn, affected perceived forgivability. These results indicate that, even for the same expiatory behavior, moral judgment depends on the actor's available resources. That is, people believe that moral cleansing should involve pain; otherwise, the act is hypocritical and unforgivable.

• The Journal of Korean Philosophical History
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• no.27
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• pp.387-415
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• 2009

The crisis of moral-ethical school subject is related to the scientific identity of moral education in Korean society. Because it's identity hasn't been established yet exactly. At past time 'National Ethics' included not only moral education, but also anti-Communist education and education of political ideology or propaganda. The scientific foundation of ethical education is on ethics, and it is a branch of philosophy. But to escape this fact, some scholars relating with ethical education claimed to need 'interdisciplinary approach' to ethical subject. As a result, they allowed other department to give their certificates. Futhermore it is at a crisis to be integrated into social subject. Philosophy as scientific origin of ethics has already not interdisciplinary character but the idea of integrated science. So there is no necessity for finding another scientific foundation. Now following the original goal of ethical education, they try to train the ability of moral judgement to solve various moral problems rationally, and to cultivate moral disposition that can practice the ideal and principles of life.

• Korean Journal of Child Studies
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• v.24 no.2
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• pp.35-49
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• 2003

Family factors included in this study of the relation of family environment to the moral development of young children were: socioeconomic status, maternal values, mother's religion and the quality of the home environment. Forty-one 6- to 7-year-old children and their mothers were interviewed and observed in their home settings. Results indicated that the quality of the home environment was positively related to the moral development of children. Mothers who provided a more stimulating home environment had children who received higher scores on the Moral Development Scale. Regression analyses indicated that the quality of the home environment was the most significant predictor of the moral development of young children.

• 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.

• Journal of the Korean Home Economics Association
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• v.45 no.3
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• pp.71-86
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• 2007

The purpose of this study was to investigate North Korean child defectors and South Korean children's pro-social moral reasoning, pro-social decision-making, moral reasoning and moral judgement on violence. The participants were 82 North Korean child defectors and 186 South Korean children in Seoul and Kyunggi Province. All respondents answered self-report questionnaires including 6 stories of pro-social moral conflicts and 4 stories of moral conflicts on violence. Data were analyzed by independent sample t-test, $Scheff{\acute{e}}$ test, repeated measure ANOVA and one-way ANOVA. The major findings were as follows. First, North Korean child defectors showed a bigger difference between the level of pro-social moral reasoning in close relationship situations and that in distant relationship situations than South Korean children did. In the 11-13 year old group, North Korean child defectors showed lower level of pro-social moral reasoning than that of South Korean children. Second, children showed more helping responses in close relationship situations than in distant relationship situations. The 11-13 year old group Children also showed more helping responses than the 14-16 year old group did. Third, 11-13 year old South Korean children showed a higher level of moral reasoning on violence than the North Korean child defectors did. Finally, North Korean child defectors judged violence with a justifiable intention as being more wrong than South Korean children did.