• Korean Journal of Social Welfare
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• v.65 no.4
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• pp.295-315
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• 2013

The purpose of this study is to analyse the ethical basis of two influential global citizenship idea - Rawls' liberal approach and cosmopolitan republicanism - as a theory on global justice. In the aspect of deontology, Rawls' view has the limit not to reflect reciprocal obligation and duty on civil right in the era of economic globalization that inequality has been structured. But cosmopolitan republicanism has the basis of deontological justification because advocates the realization of anti-domination principle at global level. In the aspect of utilitarianism, Rawls attempts to justify the logic rejecting redistribution intra nations. But cosmopolitan republicanism has the potential to decrease maleficence at global level and to increase utility level through overcoming the structured sacrifice of the citizens of developing countries.

• Journal of Korean Clinical Nursing Research
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• v.14 no.2
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• pp.59-70
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• 2008

Purpose: Purposes of this study were to promote understanding on mutually informed consent by comparing and analyzing the perception and experience of informed consent among physicians, nurses, and patients. Method: Participants in the study were 145 physicians, 300 nurses, and 178 patients from eight hospitals in Busan. To examine their understanding and experience with informed consent, all participants responded to a questionnaire. The collected data were analyzed using SPSS/PC 12.0 program. Results: On the necessity of informed consent, the affirmative percentages were 95.9% for physicians, 99.0% for nurses and 84.8% for patients. As to the most important reason for informed consent 47.6% of the physicians and 64.3% of the nurses answered 'because it is an occupational and ethical duty', while 46.6% of the patients answered 'because it is protection for physicians'. Regarding the legal decision maker for informed consent, 33.1% of the physicians, 27% of the nurses, and 42.1% of the patients answered that the legal decision-making right belonged to the 'patient'. The agreement rate on the necessity of providing a comprehensive explanation about informed consent was 89.0% for physicians, 98.3% for nurses, and 96.1% for patients. Conclusion: Most physicians, nurses, and even patients have inaccurate perceptions and inappropriate experience with informed consent.

• Korean Institute of Interior Design Journal
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• v.23 no.3
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• pp.100-107
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• 2014

Traditional architectural space, which is a historical cultural heritage must be connected mutually as a organic flow of various elements such as the environment of the time, political background and values, rather than approaching with fragmentary point of view. The Silhak Philosophy, the basis of late Chosun society developed equity thoughts on the basis of ideology of humanism, and it asserted the promotion of technology and industry as a measure to realize the pursuit of truth which is practically useful. Thus, we could verify the possibility of convergent interpretation of cultural technology of Hwaseong architectural space through the humanistic viewpoint of pioneer spirit of Silhak Philosophy which regards human as a main agent of desire of life, and the pursuit of truth which is useful for reality, and the realization of ethical value by aesthetic practicalism. Based on this, the ontological meaning and value of Suwon Hwaseong by the viewpoint of convergence of culture and technology have been drawn as the construction of planned new town by the practice of filial duty, the plan of city space based on rational values, the realization of a metropolis where self-sufficient economic activities are possible, the introduction of thorough construction management system, the introduction of advanced culture and its creative application, and the application of scientifical knowledges and cutting-edge technology.

• Neonatal Medicine
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• v.15 no.2
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• pp.119-122
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• 2008

Clinical research is a necessity, not an option, for developing better and new medicines and therapeutic modalities. But in the course of clinical research, there are rules and guidelines that should be followed to ensure the due respect for persons, beneficence, and justice for persons who voluntarily participate in the research as described in the Belmont Report. Good Clinical Practice (GCP) is an "international scientific and ethical quality standard for designing, conducting, recording, and reporting" clinical trials. The main purposes of GCP would be to protect rights, safety, and well-being of trial subjects, in compliance with the principles of Declaration of Helsinki, and to assure that the data obtained from clinical trials are credible. In order to achieve these, investigators must be fully aware of the meanings as well as actual procedures involved in the research and should make the best effort to comply with GCP. For those individuals who belong to vulnerable populations, such as neonates, in addition to the general principles of GCP, further measures to ensure added protection should be implemented. It is our duty to develop and provide better care through clinical research even for neonates. But in doing so, we have to make sure that the importance of protecting the rights, safety, and well-being of the subjects supersede the interests of science and society.

• Journal of the Korean Society for Library and Information Science
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• v.35 no.1
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• pp.205-228
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• 2001

The purpose of this study is to review the business records management and archival system in Korea. Each private enterprise has several reasons to maintain its own records, archives and historical materials. Those are to meet the legal requirements and the social needs. They are for supporting the business activities and protecting the benefits of corporate. It's needed to establish an integrated knowledge, information, records, and communication center, employing the archivists and records managers who have an ethical sense of duty and the knowledge about business records to improve the current system at own storage facilities.

• The Korean Society of Law and Medicine
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• v.9 no.1
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• pp.319-382
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• 2008

As a withdrawing care's study, the purpose of this study is searching about withdrawing care's acceptance and circumstances through Bora-mae hospital case(chapter 1). Withdrawing life-sustaining treatment has various forms. Though the meaning of euthanasia, death with dignity, natural death, physician assisted suicide are duplicated, the meaning of those are different slightly. Firstly, this study looks about the difference of the those meaning and acceptance range(condition) by withdrawing care's forms(chapter 2). Bora-mae hospital case sentenced guilty about physician who discharged incompetent patient who was after surgery by patient's wife determination. This Bora-mae case that sentenced guilty about discharge against medical advise(DAMA) that is regarded to custom has brought intensive confliction of legal, social, medical aspect, Bora-mae hospital case has many legal problems. First, as to criminal law rule 250(murder), the problem is whether discharge and withdrawing life-sustaining treatment is commission or omission. this study concluded omission(district court: omission, appeal, supreme court: commission). Because legal denounce point of discharge and medical treatment withdrawing is omission that physician who is obligatory on patient to cure. If physician's act is regarded omission, it is necessary to determine whether he has guardian status and obligation. Without guardian status and obligation, omission crime can't exist. This study decided that physician had guardian status and obligation and foundation of guardian status was pre-action or acceptance of emergency patient. Physician's medical treatment duty finished when patient(or patient's guardian) demands discharge. But when patient death is foreseen and other possible treatment does not exist, his duty of life prolonging treatment does not finish. This originate from physician's social responsibility and public status that limits patient's private liberty. This study regarded physician's action as accomplice about whether physician's discharging action is accomplice or the principal offender(district court: the principal offender, appeal, supreme court: accomplice). Though the principal offender needs criminal determination and action, there is no this common determination and functional action control of physician in Bora-mae case(chapter 3). Bora-mae hospital case partly originated from deficiency of legal, institutive system including medical security system shortage, the instruction is 1. medical security system strengthening, 2. hospital ethical committee's activity strengthening, 3. institutionalization of withdrawing life-sustaining treatment, 4. acceptance of pre-decision making system, 5. sufficient persuasion of physician for patient and faithful writing of medical paper, 6. respect for patients' self-determination and rights, 7. consciousness's changing for withdrawing life-sustaining treatment and persistent education about medical ethics(chapter 4). Considering Bora-mae case, medical sector is not the dead ground of a criminal punishment. Intervention of criminal law in medical sector give rise to ill effect, that is, excess medical examination and treatment, safeguard treatment, delay of discharge from a hospital. Because sufficient guarantee of life becomes mere empty slogan under situation that impose a burden of heavy cost to family or hospital, public and systematic solution should be given(chapter 5).

• Journal of the Korean Home Economics Association
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• v.17 no.1
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• pp.30-44
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• 1979

The main objective of the present study is to examine the traditional concepts of women's virtues which originated mainly from Confucian ethical thoughts. According to Naefoon, a moral text for women which was highly respected in the Yangban society of Yi dynasty, the main virtues for women were as follows : 1. Fidelity ; A woman had to be faithful for life to only one man who was, or was going to be, her husband. 2. Filial piety ; Sons and daughters were supposed to dedicate their hearty love and respect to their parents, parents in law, and whole ancestors. 3. Obedience ; A woman was required to be completly obedient to her husband as well as to her father. She was also supposed to be obident even to her sons when she was old. 4. Diligence and Thrift ; It was highly advisable for a woman to work hard for household matters. 5. Hospitality ; Hearty hospitality for domestic guests was one of the main duties of women in traditional Korean society. 6. Maternal wisdom ; a mother was supposed to be both stern and merciful to her children. 7. Kindness to relatives ; Special Kindness to her husband's relatives was required as a duty to a married woman. The above mentioned seven main virtues cannot be said to be fit , as such to the contemporary Korean society. Many of them are unacceptable when we evaluate them form the democratic viewpoint . But we still find some valuable ideas at the bottom of the concepts of these virtues. If we properly modify them so that they fit to our own age, they might become a source of wisdom even for the contemporary moral life. It's tried to give some suggestions concerning how to modify the concepts of women's virtues in question, and them gave a sketch of an ideal figure of women in this industrial society.

• Journal of the Society of Disaster Information
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• v.8 no.3
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• pp.213-222
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• 2012

The purpose of this study was to extract the spiritual characteristic factors of the security martial arts qualitatively which are emphasized in guard situation. To get the purpose of this study, 216 people who are students majored in security service, security service professionals, specialists of practical and theoretical security martial arts were selected as participants for this study. The results of this study were as follows. There were divided 4 sub-factors and 20 detailed factors. The spiritual characteristics of the security martial arts were named psychological spirit which was consisted of concentration, self-confidence, self-management, flow, and self-esteem, ethical spirit which was consisted of sacrifice, justice, royalty, peace, and sense of duty, martial arts' spirit which was consisted of courtesy, toughness, defense, balance of mind and body, and bravery, and practical spirit which was consisted of responsibility, cooperation, modesty, determination, and professionalism.

• Journal of The Korean Society of Inherited Metabolic disease
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• v.18 no.2
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• pp.50-54
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• 2018

Jehovah's Witnesses do not accept blood transfusions, because of their particular interpretation of the Old and New Testaments. When people with such religious convictions are in need of medical care, their faith and belief may become an obstacle for proper treatment, and pose legal, ethical, and medical challenges for the health care providers. We report two inherited metabolic disorder cases in South Korea where the infants died whilst under medical care because of parental refusal of blood transfusions for religious reasons. Case 1 had methylmalonic acidemia, Down syndrome and associated congenital cardiac anomalies requiring surgery. Case 2 had anemia and methylmalonic acidemia requiring dialysis to treat hyperammonemia and metabolic acidosis. For effective medical management, they needed life-saving blood transfusions. As a part of alternative treatment, Erythropoietin was administered in both cases. As a result, two babies died from their extremely low hemoglobin and hematocrit. The hemoglobin concentrations below 2.7 g/dL without cardiac problem and 5.4 g/dL with cardiac anomaly complicated by pulmonary hypertension are considered life-threatening hemoglobin threshold. The medical professional must respect and accommodate religious beliefs of the patients who can make informed decisions. However, when parents or legal guardians oppose medical treatment of their babies and incompetent care receivers on cultural and religious grounds, the duty to assist and save persons exposed to serious danger, particularly life-threatening events must come first.

• Journal of Korean Philosophical Society
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• v.141
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• pp.63-84
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• 2017

In the twentieth century Anscombe's 1958 article "Modern Moral Philosophy" argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver". Concepts such as "morally ought", "morally obligated", and "morally right" require a legislator as the source of moral authority. In the past God occupied the role, but systems that dispense with God are lacking the proper foundation for meaningful employment of those concepts. Aristotle's virtue ethics can do so without appealing to any such lawgiver, and ground morality in the well being of human moral agents. Therefore Anscombe recommends a return to the eudaimonistic ethical theories of the ancients as secular approaches. Eudaimonia is a central concept in Aristotelian ethics, along with the terms "aret?"(translated as virtue or excellence) and "phronesis"(translated as practical wisdom). In Aristotle's works, eudaimonia was used as the term for the highest human good, and so it is the aim of practical philosophy to consider what it really is and how it can be achieved. Eudaimonia is a Greek word commonly translated as well-being, happiness, welfare or "human flourishing". As Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well. Everyone wants to be eudaimon. And everyone agrees that being eudaimon is related to faring well and to an individual's well being. But the really difficult question is to specify just what sort of activities enable one to live well. Aristotle says that the eudaimon life is one of "virtuous activity in accordance with reason," this is a necessary condition of eudaimonia, the pleasure accompanied by virtuous activities is a sufficient condition. Hence we have a more accurate translation of eudaimonia with a review the practical meaning of eudaimonia, and the correlation between eudaimonia and arete, pleasure.