• Journal of Korean Philosophical Society
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• v.144
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• pp.339-369
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• 2017

Mengzi's biological analogies of man's moral tendency need to be analyzed in order to understand his ethical perspective because he uses lots of analogies to advocate his own moral naturalism. The biological analogies he uses are composed of human body, plant's seeds and sprouts. First, Mengzi thinks that human beings have inborn moral nature as if our bodies are given and plants can be grown from their seeds. His ethical approach to define morality in terms of natural properties such as the Four Sprouts(四端) causes a philosophical debate with Gaozi who thinks that morality cannot be described by natural property. Second, we have a moral preference as if we have a physical desire. This kind of moral sentimentalism emphasizing the preference is continued to Jeong Yakyong's ethical theory that nature is a preference(性嗜好說). Third, if we examine our preference and desire, then we can find that the moral preference is more valuable than the physical desire. Fourth, the biological analogies accepts monism that mind and body are composed of material force(氣). For this reason, the innate moral tendency is manifested on body such as a facial expression, a visceral reaction, and affect. Finally, Mengzi's theory of Four Sprouts causes two different interpretation. One is Zhuxi's interpretation that Duan端 is the visible end(緖) of a thread out of pack, the other is Jeong Yakyong's interpretation that Duan端 is a starting point(始) to cultivate virtues. While Zhuxi considers the Four Sprouts as a clue to find virtues in one's mind, Jeong Yakyong believes that we can cultivate our virtues by preserving the Four Sprouts.

• Journal of Engineering Education Research
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• v.10 no.2
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• pp.106-117
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• 2007

Recently there has arisen an increasing world-wide emphasis on teaching ethics within the engineering curriculum. Much of the teaching has relied on the use of an American model emphasizing autonomy and professional identification. This paper argues that this model is inadequate when engineering is seen in a global perspective, because different cultural values are dominant throughout the world, some of which stand in sharp contrast to traditional Western values based on the primacy of the individual. A new global engineering ethics thus needs to be constructed which takes into account a variety of different cultural values and local circumstances, but which is able to serve as a uniting ethical foundation for engineers throughout the world. The paper suggests that the development of a global code of engineering ethics would be a fruitful way to pursue such a strategy.

• Korean Medical Education Review
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• v.22 no.3
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• pp.153-162
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• 2020

The aim of modern medicine is to prolong life by fighting death. Doctors have traditionally believed that this was an ethical good deed. The negative connotation surrounding death has led to the avoidance of terminally ill patients. But in a modern society where death is medicalized, doctors have to see dying patients every day and are in a state of guilt from implementing meaningless life-sustaining treatments. Therefore, medical schools should allow medical students to embrace a new perspective through death education. Yonsei University Medical College has implemented death education since 2017 as an optional class for first and second year medical students. Students watch videos related to death once a week for 6 weeks and submit their reflections by e-mail. The professor reads the students' reflections and gives them weekly feedback. Through this coursework, students realize that death is not a medical event, but rather a part of life and completion. The ultimate purpose of death education is to transform blind life-absolutist identity into narrative identity.

• Fashion & Textile Research Journal
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• v.14 no.1
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• pp.13-23
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• 2012

"Sustainability" and buzzword as in many areas of products produced and studies in progress, in situations of domestic "green fashion" of the Progress and identify problems and advanced in value sustained growth that can be done fashion design, the future of the gauge view there is need. For the purpose of environmental protection and resource conservation of the eco-fashion trend, "recycling" of the low-growth, emphasizing the ethical responsibility to pursue by the aesthetics may be limited in terms of avoided. Environment, most notably an "issue" fashion emerged as a growing, destroying a temporary fashion trend as a "recycling" of the limitations and pro-technology and design of the added value of recombinant and advanced recycling design trends, attracting attention "upcycle" Case of the aesthetic value and spiritual value of the designer by giving understanding and a new aesthetic values to the area you want to raise the possibility of extension.

• Journal for History of Mathematics
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• v.27 no.2
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• pp.139-152
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• 2014

This paper aims to compare and contrast Kierkegaard and Turing, whose birth dates were one hundred years apart, analyzing them from the perspective of the limit. The model of analysis is two concentric circles and movement in them and on the boundary of outer circle. In the model, Kierkegaard's existential stages have 1:1 correspondences: aesthetic stage, ethical stage, religious stage A and religious stage B correspond to inside of the inner circle, outside of the inner circle, the boundary of the outer circle and the outside of the outer circle, respectively. This paper claims that Turing belongs to inside of the outer circle and moves to the center while Kierkegaard belongs to outside of the outer circle and moves to the infinity. Both of them have movement of potential infinity but their directions are opposite.

• American Studies
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• v.44 no.2
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• pp.159-191
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• 2021

"In the United States, you almost never say that virtue is beautiful," Alexis de Tocqueville reports in Democracy in America. Yet Ralph Waldo Emerson, arguably the most prominent American moralist in the nineteenth century, stands as an exception to Tocqueville's generalization. This article explores Emerson's perspective on beauty in the moral education of democratic citizens. His interest in this aesthetic category partly stemmed from his deep concern about both the moral inaction and interest politics in commercial culture. As a response to the crisis, Emerson conceived ethical beauty as a key promoter of public-minded democratic citizenship as exemplified by the American abolitionists, and his own practice as a poetic moralist further illustrates this belief. Emerson's aesthetic approach to the cultivation of public virtue in liberal democracy offers a meaningful comparison to contemporary neo-Tocquevillian emphasis on the language of interest or duty.

• International conference on construction engineering and project management
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• 2007.03a
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• pp.169-178
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• 2007

This paper has investigated the cultural practices influencing business performance and integrity in selected Malaysian contractors and has discussed culture related issues to improve the management of cultural capitals in the Malaysian construction industry. Issues of current enterprise culture and applicable cultural practices, leadership styles, enterprise axiology and integrity, cultural practices and loyalty, and identification of organizational culture are discussed during the semi-structured interviews and questionnaire survey. Conclusions has been drawn that the people oriented and task oriented management style have a similar quantity of supporters in Malaysian contractors. The integrity and profit are respectively identified as the enterprise axiology in the ethical and economic perspective. The monkey culture is considered as the most applicable type for the cultural practice and the current enterprise cultures applied in the Malaysian contractors are mostly positive to both the organizations and society.

• Journal of Korean Philosophical Society
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• v.117
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• pp.161-189
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• 2011

This thesis aims to examine the discussions on communitarianism and liberalism, which was actively debated post-1990's in the West. The paper will focus on the concepts of morality and ethics of Hegel's "Philosophy of Law" in order to connect the discussions on communitarianism and liberalism to our society's political reality. Specifically, through the introduction of Hegel's point of view, this paper will shed new light co the concept of communitarianism, which was viewed from the perspective of political philosophy within the West post-1990's. Through "Philosophy of Law," Hegel imbues a critical and fundamental meaning to modern ethical-political order. For Hegel, Kant's acceptance of morality has a foundational and compositional meaning for the concepts of law and nation. This paper will discuss this topic within the boundaries of Hegel's morality and ethics and regard this as a chance to look back on our political situation with a regretful introspection. International and national reviewers tend to regard the various perspectives of Hegel's philosophy of law as inspirational. However, it seems that the fundamental introspection of why our reality must adhere to his philosophy is lacking. Based on this concern, the paper aims to examine Hegel's "Philosophy of Law" to apply his perspectives to our political reality for a fundamental self-evaluation.

• Journal of the Korea Fashion and Costume Design Association
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• v.25 no.4
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• pp.59-76
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• 2023

The COVID-19 pandemic has brought about environmental severity and new social, economic, and cultural changes. Conscious fashion, which is oriented to sustainable and valuable consumption, has become a trend to consume products produced using eco-friendly and ethical processes, from the selection of the product materials to the manufacturing process. The purpose of this study is to identify the concepts and characteristics of conscious fashion and zero waste, and to explore design trends of zero wastein the new normal era of conscious fashion through the analysis of various cases. The research method is a literature review on conscious fashion based on relevant professional and academic books and articles, designer collections, and campaigns from 2010 to the present, when conscious fashion as eco-friendliness and sustainable fashion became a trend. The concept and characteristics of conscious fashion were examined them in terms of environmental, ethical, social, and cultural aspects and the concept and characteristics of zero waste through previous studies and case analysis. Through this, the trends of zero-waste design in conscious fashion were categorized into: first, an eco-friendly design orientation that utilizes reuse and reduce methods of clothing and fabric; second, a variable design orientation that practices zero waste designs by using diversity of patterns through deconstruction, disassembly, and various cutting methods. Third, long-term circulation of design through the recycling of resources by second-hand trade, the utilization of stock clothing, resale, and availability of eco-friendly materials through the development of new technologies. As an active practice for the sustainable fashion industry expands, it is expected that continuous research will be conducted as a future core value to realize the possibility of long-term circular zero-waste design through social responsibility and conscious recycling, reuse, and reproduction.

• English & American cultural studies
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• v.18 no.4
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• pp.103-137
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• 2018

Harold Pinter's One for the Road(1984) is a play about violence. Nicholas, who appears to be the manager of a place, interrogates Victor, Nicky, and Victor's wife Gila in a room for one day from morning to night. There is no direct physical violence in this play. But hints about the atrocities that took place outside the stage make the audience guess the violence and cruelty. Violence, which is not seen as such, is the central theme of the play. One for the road is worth reading as a resistance to breaking the mirror of global ideology, not as it deals with violent events confined to Turkey. The problem which Pinter had in mind, in particular, is that the United States plays a leading role in producing world-class ideologies, and that Britain is involved in collusion with the United States in cultivating such ideological fantasies, both abroad and at home. This thesis analyzes the contrasting reactions of each character in the play based on this social context. In particular, the conflicting reactions of the characters on the system are the most important conflict in the drama. Nicolas is a manager who moves on the system without seeing the truth. Victor and his family, on the other hand, do not move within the same ideology as Nicholas. This paper will take a look at what their strategies of resistance is and how they are revealed in the work. In fact, Nicholas appears split. Nicholas seemingly reacted decisively to the interpellation of the system. He expresses his belief and respect for the legitimacy of his actions. However, he has repeatedly sought the respect and love of Victor. Nicholas is now swaying. The theme that Nicholas presents consciously by grabbing at his own sway is 'Patriotism.' But this fantasy splits through Victor's silence and death demands. Therefore, the questions to be answered are: So why does Nicolas appear to be torn apart in a system that directs violence? But why is he forced to assimilate into the system? What other figures imply? To answer these questions, this thesis will take Slavoj Zizek's view of ideology. On the other hand, there are previous studies that read the system of violence in One for the road from the Althusser's perspective. Surely, this play explores the role of Ideological State Apparatus. However, from the point of view of Althusser, it is not possible to read Nicholas's division and the point of resistance seen by Victor's family. Pinter does not limit the scope of the ideological system as a closed one that regenerates ideologies, but secures the domain of main body resistance and struggle. On the other hand, there are already several domestic theses that read Pinter's work in Zizek's perspective. But these theses are mainly focused on analysis of Mountain Language. What this thesis would suggest is that there is a potential for an ethical figure of Zizek to be considered in One for the Road.