• English & American cultural studies
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• v.10 no.2
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• pp.267-289
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• 2010

Nationalism endorses a collective movement to establish an authentic position in the international cultural and political arena. Arguably the dialectic of nationalism and geopolitics bears a reassuring similarity to the philosophical lineage going back, at least, to Hegelian dialectic of universality and particularity. This dialectic platform has been concerned with sustaining, among other things, the dynamics between the universal and the particular. In practical terms, nationalism prompts increased sensitivity to socio-political pressures coming from abroad to cancel the national particularity into geopolitical, so-called universal, anonymity. Drawing suggestively from psychoanalysis, Lacanian ethics in particular, this discussion articulates the ethics of nationalism. Recounting Kantian self-determination as a reference point for responsible morality, Lacan suggests the problematics of desire as an alternative index for ethics. As individual desire flows from the unfathomable abyss of misrecognition, Lacanian ethics dissuade individuals to unlearn the fantasy that their own real desire, a residue produced by the Symbolic process, can be satisfied with that very socio-cultural Symbolic. Subjecting nationalism to Lacanian implications, Zizek illuminates nationalism as a small screening object which obscures as much as displays the circuits to the individual desire. Psychoanalytic ethics addresses that the ethical base should be found upon the particular, individual, real desire. As far as the nationalist cause also puts emphasis upon particularity rather than universality, nationalism is logically positioned to exert reflective efforts on empowering its constitutive individuals. Lacanian ethics persuades us to challenge the universal claim and to work through to regenerate nationalism in presenting its final contribution towards individual particularities.

• Proceedings of the Korean Institute of Information and Commucation Sciences Conference
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• 2013.10a
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• pp.563-565
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• 2013

The issue on cyber ethics cannot be solved within technical and legal boundaries. Therefore, this study intends to consider the antecedents affecting cyber ethics from the perspectives of individual characteristics and social influences. Specifically, the current research aims to investigate (1) the effect of individual characteristics(self-efficacy, locus of control) on cyber ethics in web 2.0 environment, (2) the impact of social influences(subjective norm, image, visibility) on cyber ethics, (3) the moderation effect of a user's personality(extroversion, introversion) between individual characteristics and social influences, finally (4) the interrelationship between cyber ethics and the type of web 2.0 service participation of users(consumption, production).

• Journal of the Korean Society of Food Culture
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• v.23 no.2
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• pp.163-171
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• 2008

The purpose of this study was to measure employee ‘awareness’ and ‘practice’ of business ethics in the foodservice industry, and to determine possible correlations between these two variables. Self administrated questionnaires were completed by 1003 employees and data were analysed to ascertain frequency, factor, reliability, correlation and canonical correlation. Two factors were obtained from factor analysis of business ethics(BE) awareness; “Organizational awareness”, and “Individual awareness”. Similarly, two factors were also obtained for business ethics practice; “Systematic practice”, and “Compensatory practice”. Canonical correlation analysis produced two significant functions. For canonical function 1, it was found that organizational awareness of BE was positively correlated with systematic practice. For canonical function 2, it was found that individual awareness of BE was negatively correlated with the compensatory practices of BE. The findings of this study demonstrate that higher organizational awareness of business ethics in the foodservice industry led to higher systematic practices of BE, while higher individual awareness of BE led to lower compensatory practices of BE. In conclusion, higher organizational awareness of BE places a higher priority on building an external system from an institutional perspective, while higher employees awareness of BE leads to higher expectation from the company, resulting in relatively low compensatory practices.

• Management & Information Systems Review
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• v.7
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• pp.365-379
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• 2001

The contents of summarizing this study are as follows. 1. The elements of ethical decision making depend upon the individual characteristics. 2. The elements of ethical decision making depend upon the two aspects of the individual characteristics. 3. The ethical decision making processes of business managements consist of the three steps of utilitarianism, individual righteousness, fair distributions. 4. The ethical decision making processes of multinational corporations consist of the three steps of utilitarianism, individual righteousness, and fair distributions. The utilization methods of this study are as follows. 1. They can be reflected in the formulations of business ethics codes. 2. They can be utilized in the executions of business ethics educations. 3. They can be utilized as means to heighten the ethics standards of business interests groups.

• Journal of Korean society of Dental Hygiene
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• v.16 no.6
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• pp.1023-1031
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• 2016

Objectives: The purpose of the study was to investigate the related factors of learning ethics of dental hygiene students. Methods: A self-reported questionnaire was completed by 278 dental hygiene students in G metropolitan city from June 9 to July 29, 2016. The data were analyzed by frequency analysis, percentage and stepwise multiple regression analysis using SPSS 12.0 program. The questionnaire comprised learning ethics (10 items), condition of learning ethics (10 items), reason of plagiarism (8 items), intellectual property right consciousness (8 items), internet ethics consciousness (20 items), individual ethics consciousness (2 items). Results: Condition of learning ethics was higher in mosaic plagiarism (33.9%). The main reason of plagiarism was higher in lack of time (52.7%). Related factors with the intellectual property right consciousness was use of reference (${\beta}=0.424$), internet expectancy (${\beta}=0.228$) and parental rearing attitude (${\beta}=0.229$) (Adjusted $R^2=0.336$). Related factors with the internet ethics consciousness were parental rearing attitude (${\beta}=-0.241$), academic achievements (${\beta}=0.420$), internet expectancy (${\beta}=-0.368$) and grade (${\beta}=-0.154$)(Adjusted $R^2=0.390$). Related factor with the individual ethics consciousness was academic achievements (${\beta}=0.445$) (Adjusted $R^2=0.192$). Conclusions: To increase the learning ethics and preventing plagiarism, it is necessary to have essential understanding and practice to make the liberal arts education and extracurricular program of institutions.

• Journal of Fashion Business
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• v.14 no.1
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• pp.1-10
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• 2010

The purposes of this study were to examine effects of individual's ethics on corporation ethics and corporation ethics management and perception for corporation ethics management innovation system, and to compare consumers' and entrepreneurs' perceptions toward innovation system for ethics management in fashion industry. The subject used for this study were 260 subjects (117 consumer and 143 entrepreneurs). For data analysis, descriptive statistics, Pearson's correlations, Cronbach's alpha, regression, and t-test were used. As the results, first, ethic values on idealism and machiavellism significantly influenced on the business ethics. Business ethics also affected on business ethics management. In addition, business ethics management influenced on perception for ethics management innovation system. Finally, there were significant differences between consumers and entrepeneurs on perceptions toward innovation system for ethics management. Based on these results, prevention marketing strategies of counterfeit goods would be provided.

• Journal of Korean society of Dental Hygiene
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• v.21 no.1
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• pp.77-88
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• 2021

Objectives: This study aimed to analyze the dental hygiene students and professors' knowledge and attitudes related to medical ethics and their level of perception of professional ethics education. Methods: This was a cross-sectional survey study of 330 students and professors in the field of dental hygiene using a structured questionnaire. The sub-factors of knowledge and attitudes related to medical ethics were classified into patient relations, medical and social relations, and individual specialized fields, and analyzed for comparison. Results: In the university curriculum, the professional ethics completion rate was 34.8% for students and 22.1% for professors, but 98.5% of respondents said that professional ethics is important. Their knowledge and attitudes related to medical ethics were average, ranging from 5 points to 3.37 points, followed by "relationships with patients (3.75 points)", "medical and social relations (3.19 points)", and "individual specialties (3.16 points)." Conclusions: Students and professors who major in dental hygiene recognize the importance of professional ethics, but the level of knowledge and attitude related to medical ethics has been found to be moderate. Therefore, it is suggested that medical ethics, including professional ethics, should be treated as an essential subject in the university curriculum.

• Journal of Sasang Constitutional Medicine
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• v.17 no.2
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• pp.1-14
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• 2005

1. Objectives This study is purposed to find Lee Je-Ma's thoughts and intention proposed in the ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$2. Methods It was researched through comparative and overall study on ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$ 3. Results and Conclusions (1) On the assumption of Affairs. Mind. Body' Objects 사심신물(事心身物 ) as the principle of existence and correlation, there are basic dualistic structure such as 'Il(一)' (individual level) and 'Man만(萬)' (universal level) for explanation of ${\ulcorner}$Gyukchigo격치고(格致藁) . 유략(儒略)${\lrcorner}$ (2) Human who easily have individual inclination of mind(private . dissoluteness' idleness' desire) and wickedness (stinginess. extravagance' idleness' fraud) are the being making invidual ethics of behavior by earnestness' intelligence. capability . diligence성혜능동(誠慧能動) and universal ethics by Wisdom' Propriety. Justice. Humanity 지례의인(智禮義仁) through devotion' right . practice' concentration of mind' heart . body . power. (3) Human in the world having individual immanent psychological four element의려담지(意慮擔志) and universal exptessinal 외 four element청시언모(聽視言貌) are under a bias toward wickedness because of inclination of mind. So extending of individual ethics of behavior and completion of universal ethics are essential and indispensable (4) The final aim of human being in the universe is bringing universal ethics of behavior(Wisdom . Propriety' Justice. Humanity청시언모(智禮義仁) to perfection. (5) Devotion right practice concentration성정수일(誠正修一) of mind heart body power의심신력(意心身力) are developmental notions of earn emestness intelligence capability diligence성혜능동(誠慧能動), essential individual for living in the world, and preceding element for moral edification, social behavior and administration of the state.

• Journal of Engineering Education Research
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• v.15 no.1
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• pp.53-60
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• 2012

On the grounds of Diane Vaughan's pioneering study into the Challenger Disaster, STS(Science and Technology Studies) scholars have recently argued that most engineers seldom face an ethical situation, in which the boundary between the ethical and the unethical is absolutely clear, and for which a serious moral decision such as "whistle blowing" is urgently needed. They have instead suggested that engineering ethics needs to address engineers' everyday routine practices, which, if accumulated, may have some impact upon the overall performance of the technological system. However, such studies have not completely resolved the tension between STS that emphasizes contextual elements in which the everyday practice of engineers are done, on the one hand, and engineering ethics that stresses individual engineer's moral decision of an existential kind, on the other. By discussing various works on the Challenger Disaster and related issues over technological risks, this paper attempts to establish an interface between STS and engineering ethics, and proposes some practical implications for the effective education of engineering ethics to engineering students.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.