• Korean Journal of Child Studies
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• v.27 no.2
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• pp.85-100
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• 2006

In this study of the relationship between moral judgment, moral emotions and moral behavior, 137 five-year-olds were interviewed to measure moral judgment and moral emotions. Their teachers measured children's moral behavior. Results showed that children judged moral and conventional rules by using the 4 criterion judgments of seriousness, rule contingency, generalizability and punishment. Children with highly felt moral emotions had higher scores in moral behavior. Moral judgment, moral emotions and moral behavior were highly interrelated. Children's moral behavior was related to rule contingency and generalizability. Their moral behavior was highly related to positive moral emotions. Positive moral emotions were related to the rule contingency and generalizability. Negative moral emotions were highly related to seriousness and punishment.

• Korean Journal of Cognitive Science
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• v.29 no.2
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• pp.137-160
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• 2018

The present article reviews recent arguments on the moral-conventional distinction in moral judgment and discusses the implications for moral psychology research. Traditional research on moral judgment has considered both the evaluation of transgressive actions of others and the categorization of the norms on the moral-conventional dimension. Kohlberg, Piaget, and Turiel (1983) regard moral principles to be clearly distinguished from social-conventional norms and suggested criteria for the moral-conventional distinction. They assume that the moral domain should be specifically related to the value of care and justice, and the judgment for the moral transgression should be universal and objective. The cognitive developmental approach or social domain theory, which has been generally accepted by moral psychology researchers, is recently being challenged. In this article, we introduce three different approaches that criticize the assumptions for the moral-conventional distinction, namely, moral sentimentalism, moral parochialism, and moral pluralism. Moral sentimentalism emphasizes the role of emotion in moral judgment and suggests that moral and conventional norms can be continuously distributed on an affective-nonaffective dimension. Moral parochialism, based on the evidence from anthropology and cross-cultural psychology, asserts that norm transgression can be the object of moral judgment only when the action is relevant to the survival and reproduction of a group and the individuals within the group; judgment for moral transgression can be as relative as that for conventional transgression. Moral pluralism suggests multiple moral intuitions that vary with culture and individual, and questions the assumption of the social domain theory that morality is confined to care and justice. These new perspectives imply that the moral-conventional distinction may not properly tap into the nature of moral judgment and that further research is needed.

• Journal of the Korean Home Economics Association
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• v.34 no.3
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• pp.271-282
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• 1996

Different aspects of morality, namely, moral belief, moral judgement and moral behavior have been studied seperately. This study examined the development of these three aspects of morality in relation to internal attribution in one sample. A total of 371, third -and sixth- grade children from Masan city were responded to questionnaires on moral belief, moral judgement, and attibutional tendency. In addition, children's moral behavior was measured by the teachers' 5-item rating scale. As results, there were signigicant but low correlations among three components of morality. There were developmental differences in moral belief and moral judgement but there was no age difference in moral behavior. Compared to third graders, sixth graders were higher in moral judgement but lower in moral belief. Social experience as well as cognitive development on moral relativity could explain this paradoxical developmental trend in moral belief. There was a sex difference only on moral behavior : Girls were rated higher in moral behavior than boys. Internal attribution was significantly correlated with all three aspects of morality, .15 with moral belief, .45 with moral judgement, .14 with moral behavior, respectively. There was a significant developmental difference but no sex difference in attributional tendency: Sixth graders reported higher internal attribution than third graders. However, there was no developmental difference in correlations among internal attribution and three aspects of morality. Most importantly, internal attribution explained morality better than either age -or sex- variable. It was suggested that educational programs on morality need to focus on the internalization of it.

• The Journal of Asian Finance, Economics and Business
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• v.8 no.11
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• pp.307-316
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• 2021

This research aims to investigate the relationship between moral deficiency and moral consumption. Consumers' moral values cannot be separated from their consumption activities. In other words, consumers' spending preferences may be an expression of their beliefs about what is right and wrong. A less explored concept within moral consumption behavior theory is 'moral deficiency'. To the best of our knowledge, this is the first research effort to integrate green purchasing and religious purchasing under the banner of moral consumption behavior. There are two studies: Study 1 aimed to measure the moral deficiency of participants through moral scenarios (implicit) and then test its relationship with the green purchase and religious purchase, two proxies of moral consumption. A total of 121 universities were chosen via the nonprobability sampling method. To improve the results of the prior study, Study 2 aimed to measure the moral deficiency of participants through moral deficiency self-report (explicit) and then test its effects on green purchase and religious purchase. A total of 208 participants from the general public were recruited via the nonprobability sampling method. The findings of the two studies suggest that participants with high moral deficiency showed more intention to engage in moral consumption behavior.

• Journal of muscle and joint health
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• v.29 no.3
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• pp.194-204
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• 2022

Purpose: This study was to build a path model geared toward explaining the relationships of influential variables for the moral distress of clinical nurses by analyzing literatures of earlier studies. Methods: Data were collected from four hospitals with 300 beds or more. The participants were 257 nurses with more than 1 year of clinical experience. The data collection period was from June 14 to October 24, 2017. The questionnaire included general and ethical education-related characteristics, personality type, moral dilemma experience, moral sensitivity, moral climate and moral distress. Results: The direct influencing factors of moral distress were the individual's experience of moral dilemma, moral sensitivity, and the moral climate of the organization. Factors that indirectly affected via moral sensitivity were personality type, experience in ethical education, and moral climate. The explanatory power was 40.3%. Conclusion: It is necessary to develop an intervention program that can reduce moral distress by considering the factors influencing the moral distress of clinical nurses. In addition, it is necessary to identify additional influencing factors of moral distress.

• The Journal of Korean Philosophical History
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• no.32
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• pp.395-432
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• 2011

The purpose of this study is (i) to explore arguments of post-kohlbergian approach in moral psychology and; (ii) to analyze Blasi's and Lapsley's positions regarding the relationship between moral philosophy and psychology in terms of reflective reasoning and; (ⅲ) to suggest their's implication concerning the future development of moral identity theory. Moral identity theory has emerged as an alternative approach of the Kohlberg's moral development theory. Theorists of moral identity theory commonly criticize Kohlberg's theory as a philosophical psychology and insist the autonomy of moral psychology. However, one can find different positions within this trend, especially concerning he meaning and role of the reflection in moral functioning. Blasi emphasizes the importance of the reflective reasoning of moral agent, while Lapsley supports moral automacy contrary to Kohlberg's phenomenalism. Although Blasi had been negative about building moral psychology based on the moral philosophy, he has articulated the moral identity theory based on the concept of free will by Frankfurt. However, recently he criticizes intuitionist theory of Haidit and suggests the notion of the moral agent with the skill of reflective reasoning, or post-conventional thinking in Kohlberg's terms. Blasi's perspective of moral identity has two version. The one emphasizes the moral understanding which means strong evaluation, while the other refers to reasoning with weak evaluation. This leads to an inevitable inner contradiction within his theory of moral identity. Lapsley considers moral identity as a heuristic idea and suggests moral chronic as a new model of moral identity. This model is based on the social cognitive theory. His social cognitive model of moral personality provides the account for implicit, tacit, and automatic of moral functioning, while reflecting the core of moral identity. Lapsley suggests that moral function involves conscious and unconscious processes. The former occurs in normal situations of life, while the latter in rare and unusual situations. He does not highlight reasoning in moral functioning as Blasi do. In consequence, I will argue the notion of the moral agent with the skill of reflective reasoning, or post conventional thinking in Kohlberg's terms in the moral functioning like Gibbs and Turiel positions in the Journal of Moral Education' s 2008 special issue. Moral philosophy and psychology should be in complementary relations. It means we explore not only more interdisciplinary researches on the moral functioning, but also researches based on the moral philosophy.

• Science of Emotion and Sensibility
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• v.19 no.3
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• pp.121-132
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• 2016

Emotion is considered to be involved in the moral decision-making process consisting of moral judgment, moral intention, and moral behavior. This research investigated the distinct role of two specific moral emotions, guilt and shame, when they are suppressed, on moral judgment, moral intention, and moral behavior through an online experiment. Moral emotion (guilt vs. shame) as well as suppression of these emotions (suppressing vs. control) was manipulated to infer the causality of moral emotions and the moral decision-making process when they are suppressed. The results suggest that suppressing guilt was involved in moral judgment and moral intention, but was not involved in moral behavior. In particular, participants who maintained guilt evaluated moral vignettes as more moral and perceived that they would follow the behavior described in the vignettes than those participants who suppressed their guilt. On the other hand, our data showed that suppressing shame was not involved in moral judgment and intention but was in behavior. Participants who maintained shame engaged in moral behavior more than participants who suppressed shame. We delineate the different mechanisms between guilt and shame on the moral decision-making process with the discrete emotion theory.

• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of the Korea Society of Computer and Information
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• v.24 no.5
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• pp.121-130
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• 2019

The purpose of this study was to explore the level of the moral distress for nurses working in long-term care hospitals or nursing homes, and identify factors that influence the moral distress. Data were collected through self-reported questionnaires including the Korean version of Moral Distress Scale-Revised (KMDS-R), Jefferson Empathy Scale for Health professionals (K-JSE-HP), Moral Sensitivity Questionnaire (K-MSQ), and the Hospital Ethical Climate Survey (HECS). A total of 194 nurses from 11 long-term care hospitals or 27 nursing homes completed the structured questionnaires. Data were analyzed using IBM SPSS Statistics version 25. As results, the mean score for moral distress was $73.81{\pm}51.29$ in this study. The moral distress of nurses working at nursing homes was higher than that of nurses working in long-term care hospitals. Among the sub-factors of moral distress, the 'futile care' was the highest score and the 'limit to claim the ethical issue' was the lowest. The main factor affecting moral distress among nurses in this study was the ethical climate of organization. In this paper, we propose that in order to effectively reduce the moral distress of nurses working in a long-term care hospital or a nursing home, it is more impactful to address structural issues related to the caregiver workplace than to adjust individual factors.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.1-20
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• 2005

In spite of the ethics of sangsaeng is based on Daesoon thoughts, we can regard it as a moral theory independent on religion. Like other reasonable moral theories, It has three levels, moral standard, moral rules and moral acts or judgements. Sangsaeng is moral standard in the ethics of sangsaeng. moral rules are derived from it and could justify many particular moral judgements and acts. The ethics of sangsaeng belongs to metaphysical ethics and holistic ethics because it is derived holistic, sangsaeng's world view of Daesoon thoughts. The ethics of sangsaeng, first of all, extends the realm of moral community to all beings of world. Therefore it might works well on as a solution for environmental problem recently issued. Secondly, because beings are fundamentally all equal in holistic world, the principle of equality is basic principle in the ethics of sangsaeng. Finally, in relation to the principle of equality, the ethics of sangsaeng needs 'Haewon' as the first moral rule because it is a practical method for solution to various social inequality - racism, sexism, regionalism and so on.