• International Journal of Computer Science & Network Security
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• v.24 no.5
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• pp.172-180
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• 2024

Since the beginning of 2015, corporate social responsibility (CSR) models have been changing in connection with the trend towards the transition of joint value creation of corporate activities and consideration of stakeholders' interests. The purpose of the academic paper lies in empirically studying the current practice of social responsibility of transnational corporations (TNCs). The research methodology has combined the method of qualitative analysis, the method of cases of agricultural holdings in emerging markets within the framework of resource theory, institutional theory and stakeholders' theory. The results show that the practice of CSR is integrated into the strategy of sustainable development of TNCs, which determine the methods, techniques and forms of communication, as well as areas of stakeholders' responsibility. The internal practice of CSR is aimed at developing norms and standards of moral behaviour with stakeholders in order to maximize economic and social goals. Economic goals are focused not only on making a profit, but also on minimizing costs due to the potential risks of corruption, fraud, conflict of interest. The system of corporate social responsibility of modern TNCs is clearly regulated by internal documents that define the list of interested parties and stakeholders, their areas of responsibility, greatly simplifying the processes of cooperation and responsibility. As a result, corporations form their own internal institutional environment. Ethical norms help to avoid the risks of opportunistic behaviour of personnel, conflicts of interest, cases of bribery, corruption, and fraud. The theoretical value of the research lies in supplementing the theory of CSR in the context of the importance of a complex, systematic approach to integrating the theory of resources, institutional theory, theory of stakeholders in the development of strategies for sustainable development of TNCs, the practice of corporate governance and social responsibility.

• Journal of Korean Philosophical Society
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• v.137
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• pp.81-108
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• 2016

In Medieval and Christian history, disputation between Augustine and Pelagius originated from different perspectives regarding the free-will of humans and the grace of God. This debate has continued throughout the Middle-Ages and the Reformation to date. In this regard, the purpose of this article is to investigate the implication of opposition and disputation between Augustine and Pelagius on today's society. Overemphasis on human capacity and free-will leads to humanism, while the arguments supporting the grace of God can encourage evasion of the ethical obligations of humans. Augustine and Pelagius had opposing views on this subject. Pelagius emerged in the Roman Empire, emphasizing the ethical responsibility of humans with free-will. On the other hand, Augustine argued that human nature and free-will had been damaged. With a pessimistic outlook on human capacity, he emphasized the grace of God. Shocked by the self-indulgence and ethical negligence of the Church of Rome which was the center of Christian nations at that time, Pelagius strongly urged Christians of the Roman Church to take moral responsibility. However, the theology of Augustine justified the status quo of the Roman Church while Pelagius focused on the necessity of an ethical life of humans based on free-will. Viewing Pelagius' strict moralism as a humanist view that emphasizes human capacity and action, Augustine showed strong opposition to such a view and instead emphasized God's grace. Pelagius was condemned as a heretic as his belief in free-will did not follow Augustine's Doctrine of Grace. However, Pelagianism penetrated Christian history and still poses a threat to Christianity to date. Societal corruption and depravity is still prevalent in today's society as it was in the time of Pelagius. South Korea for instance is exposed to serious moral corruption and a lack of social responsibility as shown in the sinking of the MV Sewol in April 2014. For those reasons, Christian society emphasizes Christian ethics and requires an honest leader who will set an example of Christian life. In this light, I want to examine the implications of disputation between Augustine and Pelagius on today's society.

• 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 Korean Philosophical Society
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• v.146
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• pp.163-192
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• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• Journal of Korea Entertainment Industry Association
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• v.15 no.3
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• pp.65-73
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• 2021

This research analyzes the characteristics of Chinese tragic films with Chinese traditional ethical ideology as the core, analyzes its specific performance in the plot and ending setting of the film , and analyzes the director's tragic narrative strategy of cultural reconciliation in the face of political environment to understand the characteristics of Chinese contemporary tragic films.The film is a Chinese contemporary tragic film with The Great Cultural Revolution as its historical background. This film is a representative film of Chinese contemporary tragic films. The classic plot has played a certain role in the expression of Chinese traditional ethical ideology such as fatalism and optimistic attitude to life. The male lead's thought changes interpret the Chinese-style tragedy characteristics containing Chinese traditional ethical ideology. In the setting of the ending, the film broke through the "happy ending" model of Chinese traditional tragedies, and chose the open ending of "one tragedy to the end", further showing the time feature of Chinese contemporary tragic film. The euphemism and tenderness of the film as a tragic film is not only due to the compromise with the political culture of power, but also the result of the director's in-depth understanding of the aesthetics of Chinese tragedy. Through the use of symbolic signs in the film language, it has formed the implicit characteristics of the film narrative in the tragic aesthetic experience. In this paper, the author conducts text analysis for the film and discusses presentation of Director Yimou Zhang's tragic feelings and using the tragic narrative strategy of cultural reconciliation to show his creative wisdom in pursuing artistic breakthroughs under political pressure.

• Convergence Security Journal
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• v.12 no.5
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• pp.33-39
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• 2012

The value of Karatedo as security guard martial art can be categorized like following in connection with this point. The first one is value of defensive measure. It can raise dispassionate of dangerous condition by exact and dispassionate judgment and quick movement and it can raise capability being able to overpower opponent by exact judgment and quick action at incident. Secondly, it is physical value. The third one is psychological value. The forth one is technological value. The fifth value is education. The last one is value as martial art. Karatedo is martial art of noble man starting from proprieties and ending to proprieties. It include ethical aspects including proprietis, technology of 'Ilgekfilsal' being able to kill life and survive life.

• International Journal of Advanced Culture Technology
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• v.6 no.2
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• pp.1-8
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• 2018

This study investigates how college students who are fertility women have a right to decide their own heritage. The participants of this study were 20-25 years old who were studying maternal nursing at a university in C province.Participants were 15 in total and conducted in-depth interviews three times until the meaning was no longer present.The data collection period was from November 15, 2017 to December 10.Interview data were processed using the phenomenological Giorgi method. As a result, 128 semantic units were derived, again divided into 9 sub-components, and then divided into 2 categories as final components. In conclusion, Participants agreed overall that abortion should not be increased. Participants agreed overall that abortion should not be increased. There are 5 sub-components in agree of abortion: 'ethical dilemmas', 'assuring women's autonomy', 'being a prepared parent', 'not wanting future misery', and 'women's health rights'. There are 4 sub-components to abortion: The preciousness of life', 'hasty decision', 'murder', 'moral responsibility'. If a sub-component is categorized into a phenomenological context, it can be concluded that there is "importance to life" and "difficulty of decision".

• Journal of the Korean Society of Food Culture
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• v.26 no.5
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• pp.437-444
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• 2011

This study was performed to approach the 2004 case of inferior quality mandu stuffing from the stance of food ethics. The court convicted the producers of inferior quality mandu stuffing and also decided against the plaintiffs who filed a damage suit. The core of the mandu stuffing case was not safety, but the wholesomeness. The principles of food ethics include a respect for life, justice, environmental preservation, and the priority of safety. The virtues of food professionals include wisdom, honesty, faithfulness, courage, moderation, and integrity. A food producer should possess not only the ability but also the morality to make food. The consumer should urge the producers to strengthen their morality and be conscious of responsibility and fairness. The government should organize a system to establish food ethics, and make efforts to reduce wasteful law enforcement. The media should lead public opinion toward justice by doing an unbiased and in-depth report and help establish the idea of food ethics. The necessity of food ethics and the spread of the ethical mind are the most important points of all.

• The Korean Journal of Health Service Management
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• v.6 no.1
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• pp.129-140
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• 2012

The purpose of this study was to identify attitude of hospital nurse's on death with dignity. The subjects of the study were 516 nurses. The data was analyzed by SPSS PC 19.0 program. 1) 82.8% participants agree to death with dignity, and they and their family will ask death with dignity in actual situations. 2) The average score of overall attitude on death with dignity was $3.13{\pm}0.52$. 3) With respect to the general characteristics of participants there were statistically significant difference in total score according to age, Marital Status, education level, religion, career, position, and existence of patients with incurable disease around. 4) With respect to the death with dignity related characteristics of participants there were statistically significant difference in total score according to agreement to death with dignity, request to my death with dignity, in case my family member requests death with dignity. Although many nurses had a positive concept of death with dignity, they still have ethical dilemmas in life-sustaining care. Therefore training programs on moral rights are necessary to provide guidelines foe end-of-life care.

• Journal of Korean Medical classics
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• v.18 no.1 s.28
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• pp.49-56
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• 2005

Mankind has had various medical treatments and theories as the result of steady researches about many diseases. Medical science has something to do with religions closely. That is, he tries to solve the problem connected with his life through medicine, while he tries to overcome the fear of death through the religion. Also I have tried to establish the relations between Oriental medicine. This research shows that the relation between Taoism and medical morals(醫德). The results of this research are following. The moral consciousness in medicine is the one of great traditions in Oriental medicine which comes to the front by Sun-Si-Miao(孫思邈). That is influenced by the ethical view that a moral act influences the long and the short of life. ${\ulcorner}$Tai-Ping-Jing(太平經)${\lrcorner}$ says that man enjoys longevity if he tends his parents with filial piety and then is aware of the principle of heaven and earth. Sun-Si-Miao teaches in Da-Yi-Jing-Cheng(大醫精誠) that 'Treat the patient impartially', 'Don't weigh the merits when treating the patient', 'Avoid the use of animal medicines as you can.', 'As a man sows, so he shall reap.', Don't be jealous and don't be proud.', which are closely related to main principles about act and taboo suggested in ${\ulcorner}$Bao-Piao-Zi(抱朴子)${\lrcorner}$