• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• The Research Journal of the Costume Culture
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• v.26 no.2
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• pp.125-139
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• 2018

This study explores determinants of purchase intentions for vegan fashion products based on the modified planned behavior model. Survey data from 434 university students were subjected to an analysis using descriptive statistics, factor analysis, and structural equation modeling. The results showed that almost half of the consumers surveyed recognized vegan fashion products and a little more than a half of consumers surveyed had purchase experience for vegan fashion products. Clothing, bags, and shoes are the most frequently purchased vegan fashion product categories. From the results of the model test, purchase intentions on vegan fashion products were determined by attitude, subjective norms, ethical responsibility, and ethical identity of the consumers. When consumers have a more positive attitude, have higher subjective norms, stronger ethical responsibility, and stronger ethical identity regarding the purchase of vegan fashion products, they are likely to have a greater intention to purchase vegan fashion products. The findings contribute to the literature by adding test results for vegan fashion products among the ethical product categories, highlighting the importance of the consideration of product category, which can give somewhat different results when exploring ethical consumption. Based on these findings, marketers need to use special tags or signage highlighting the ethical values and meanings of vegan fashion products to better communicate with target consumers with a high level of ethical responsibility and to help increase consumers' control over purchase behaviors through reducing barriers generated by insufficient product information.

• Journal of the Korean Society for Library and Information Science
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• v.47 no.1
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• pp.327-347
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• 2013

The use of the Internet is spread over all areas of our lives. However, its features raised serious social issues due to unethical behavior. To understand the level of Internet ethics among undergraduate students, a survey questionnaire of 31 questions regarding netiquette awareness, ethical norms, information credibility, and personal background is devised; data was collected from 830 students. Descriptive analysis shows low level of netiquette awareness, considerable deviation from six categories of ethical norms and problems of network information credibility. Results of statistical testing show gender and grade level as factors affecting Internet ethics. However, there is no significant difference in Internet ethics depending on related education experience. Based on the results, recommendations to promote Internet ethics are suggested.

• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.134-150
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• 2021

Dominant approaches to designing morally capable robots have been mainly based on rule-based ethical frameworks such as deontology and consequentialism. These approaches have encountered both philosophical and computational limitations. They often struggle to accommodate remarkably diverse, unstable, and complex contexts of human-robot interaction. Roboticists and philosophers have recently been exploring underrepresented ethical traditions such as virtuous, role-based, and relational ethical frameworks for designing morally capable robots. This paper employs the lens of ethical pluralism to examine the notion of role-based morality in the global context and discuss how such cross-cultural analysis of role ethics can inform the design of morally competent robots. In doing so, it first provides a concise introduction to ethical pluralism and how it has been employed as a method to interpret issues in computer and information ethics. Second, it reviews specific schools of thought in Western ethics that derive morality from role-based obligations. Third, it presents a more recent effort in Confucianism to reconceptualize Confucian ethics as a role-based ethic. This paper then compares the shared norms and irreducible differences between Western and Eastern approaches to role ethics. Finally, it discusses how such examination of pluralist views of role ethics across cultures can be conducive to the design of morally capable robots sensitive to diverse value systems in the global context.

• The Journal of the Korea Contents Association
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• v.11 no.9
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• pp.496-505
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• 2011

The purpose of this study was to research the relationships among ethical climate, trust, organizational identification and turnover intention of employees in travel agency. Ethical climates the prevailing perceptions of typical organizational practices and procedures that have ethical content. Ethical climate involves the perceptions of rightness or wrongness present in the organization's work environment, and establishes the norms for acceptable and unacceptable behavior within the company. To accomplish this study, it was determined that the analysis derived from a hypothesis and literature reviews and data collected from 231 employees in travel agency. The results of empirical analysis showed as follows. First, Perceived ethical climate has a significant effect on trust, organizational identification and turnover intention. Second, Organizational identification has a significant effect on turnover intention while trust has no relationship with it. In addition, the mediating role of organizational identification is examined in the relationship between ethical climate and turnover intention. Based on these findings, the implications and limitations of the study were presented including some directions for future studies.

• Journal of Digital Convergence
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• v.20 no.2
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• pp.269-275
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• 2022

As artificial intelligence services targeting humans increase, social demands are increasing that artificial intelligence should also be made on an ethical basis. Following this trend, the government and businesses are preparing policies and norms related to artificial intelligence ethics. In order to establish reasonable policies and norms, the first step is to understand the public's perceptions. In this paper, social data and news comments were collected and analyzed to understand the public's perception related to artificial intelligence and ethics. Interest analysis, emotional analysis, and discourse analysis were performed and visualized on the collected datasets. As a result of the analysis, interest in "artificial intelligence ethics" and "artificial intelligence" favorability showed an inversely proportional correlation. As a result of discourse analysis, the biggest issue was "personal information leakage," and it also showed a discourse on contamination and deflection of learning data and whether computer-made artificial intelligence should be given a legal personality. This study can be used as data to grasp the public's perception when preparing artificial intelligence ethical norms and policies.

• The Journal of Asian Finance, Economics and Business
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• v.9 no.6
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• pp.33-44
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• 2022

Women entrepreneurs play a vital role in employment creation, economic development, and growth. Women entrepreneurship is deep-rooted in the social and cultural norms and values of society. Women's entrepreneurship contribution is still invisible and needs to be properly investigated. The current research study explores "how institutions affect women's entrepreneurial performance in Pakistan" by using institutional and social cognitive theories. Focusing on the Formal and informal institutions, this research examines how institutions are affecting women's entrepreneurial performance by taking the mediating role of women's entrepreneurial self-efficacy and ethical decision making. A 7-point Likert scale research questionnaire is used to collect primary data. Data on active entrepreneurs are collected from the Peshawar, Mardan, and Abbottabad divisions of KPK's Women Chambers of Commerce. The data is empirically tested through the path analysis technique of structural equation modeling (SEM) through SMART PLS 3. The results indicated that women's entrepreneurial self-efficacy and ethical decision-making strongly mediate both institutions and significantly affect women's entrepreneurial performance. The study suggests that government and concerned departments should pay due attention to determinants like informal institutions and social constraints to boost women's entrepreneurial performance.

• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.102-119
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• 2021

Social credit rating in China (SCRC) has been criticized as "dystopian" and "Orwellian," an attempt by the Communist Party to hold onto power by exerting ever greater control over its citizens. To explain such measures, value differences are often invoked, that Chinese value stability and cooperation over privacy and freedom. However, these explanations are oversimplifications that result in ethical impasses. This article argues social credit rating should be understood in terms of the commonly human problem of large-scale cooperation. To do so, this paper relies on a cultural evolutionary framework and is an exercise in interpretive pros hen ethical pluralism, attempting to understand how apparently irresolvable cultural differences stem from common human concerns. Wholesale condemnation of SCRC fails to acknowledge the serious, intractable nature of problems resulting from a lack of trust in China. They take for granted the existence of institutions ensuring largescale, anonymous cooperation characteristic of - but somewhat unique to - Western Educated Industrialized Rich and Democratic (WEIRD) cultures. Because of its history and rapid development, China lacks the institutions necessary to ensure such cooperation, and because of anti-social punishment, social credit rating might be one of the few ways to ensure cooperation at this scale. The point is not to defend social credit rating in general, but to raise the possibility of its defense in China and show one way this would be done.

• Hwankyungkyoyuk
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• v.12 no.1
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• pp.64-75
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• 1999

The goals of moral education according to the 7th educational curriculum are (1) to learn the basic life custom and ethical norms necessary to desirable life, (2) to develop the judgment to solve desirably and practically the ethical matters in daily life, (3) to develop the sound citizenship, national identity and consciousness, and the consciousness of world peace and mankind's mutual prosperity, and (4) to develop the ethical propensity to practice the ideal and principle of life systematically Based on the goals in the above, the following can be established as goals of environmental education possible: (1) to learn judgment to solve practically the environmental problems in the society with their ethical understanding, and (2) to recognize that environmental consciousness is the basic necessity of sound citizenship and national identity and consciousness, and mankind's mutual prosperity, and to have attitudes to practice environmental preservation in daily life. Like these, the intellectual aspect, the affective aspect, and the active aspect can be established in the environmental education in the ethics education keeping their balance. In order to achieve its goals, the contents of ethics subject are organized largely with 4 domains: (1) individual life, (2) home life, life with neighbors, and school life, (3) social life, and (4) national life. Among these, environmental education is mainly included in the domain of social life. These contents concerning environmental education take 22 (32.4%) out of the whole 68 teaching factors which are taught in the ethics subject from the 3rd grade to 10th grade. These 22 environmental teaching factors are mainly related to environmental ethics, environmental preservation and measures, and sound consumption life. Classified according to each goal, the environmental contents in the 7th curriculum for ethics subject put emphasis on environmental value and attitudes, action and participation, and information and knowledge. Therefore, the recommendable teaching and learning method for the environmental education in ethics subject is to motivate students' practice or to make them practice in person. For example, role-play model, value-conflict model, group study model can be applied according to the topics of environmental education.

• (The)Study of the Eastern Classic
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• no.66
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• pp.129-162
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• 2017

This article examines the form of hell and the nature of literary works in the late Joseon period. 'Hoeshimgok(回心曲)' divides a sinner into a man and a woman, and presents a virtue of goodness to a man and an item of evil to a woman. The elements of virtue and malice are both Buddhist ethical norms and Confucian ethical norms. Hell-related novels have common features that emphasize the ethical norms that should be kept in daily life through the causes of hell, though the patterns of punishment and their reasons are slightly different depending on the works. And 'Hoeshimgok(回心曲)' and these works are generally shown by reducing the punishment pixel of hell compared to the cause of hell. This characteristic shows that the literary works of the late Joseon literature related to hell were mainly aimed at providing or educating ethical virtues centered on 'Samgangwol(三綱五倫)' through sanctions of 'Hell' widely known to the general public. The emphasis on Confucian ethics is not limited to works of literature related to hell. In the nineteenth century, when these works were created and circulated, there is a surge in the number of chapters and publications of books for Confucian Indoctrination, Didactic Gasa, and Goodness Books, which emphasize Confucian ethics. Such a strengthening of the Confucian ethical consciousness can be attributed to the crisis of the 19th century Joseon society about the social confusion that threatens the existing system. In particular, the creation and circulation of literary works related to hell in the late Joseon period is related to the dissemination and spread of Catholicism. In the end, the hell shape of the late Joseon literature reflects the crisis of social confusion faced by Joseon society in the nineteenth century. Therefore, it can be said that it has the character of literary response to the prevalent diffusion of Catholicism.