• (The)Study of the Eastern Classic
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• no.34
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• pp.363-385
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• 2009

I criticize Mou's moral metaphysics and propose the alternative depending on Kant's analysis on the sublime. (1) Mou's moral metaphysics conflicts with the scientific world view. (2) Kant's 'aesthetic space' does not conflict with the scientific world view. Futhermore, Kant's 'aesthetic space' satisfies the conditions which Mou's moral metaphysics requires. (3) Mencius's autonomous morality is not sufficient for justifying the moral law or categorical imperative. (4) At this point, the sublime plays the important role in bridging between nature and morality. (5) In Kant's context, the possibility of the autonomous moral action is achieved on the basis of the educated feeling of the sublime.

• Journal of Digital Convergence
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• v.19 no.4
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• pp.9-17
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• 2021

This study test a situational action theory for explaining online download and upload digital piracy and examines the moderating effect of self-control and punishment. Then it tests the moderating effect of self-control in high morality and low moral rule environments and tests the moderating effect of perceived punishment in low morality and high moral rule environments. Using data from 317 college students in Seoul, In case of download, results show that self-control does not control the effects of high morality and low moral rule on it. In addition, it is found that perceived punishment does not control the effects of low morality and high moral rule on it. In case of upload, results show that self-control does not control but increase the effects of high morality and low moral rule on it, while perceived punishment controls the effects of high morality and low moral rule on it.

• Journal of Digital Convergence
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• v.11 no.1
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• pp.145-151
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• 2013

As the Internet is widely used worldwide, digital asset on the internet becomes to be critical to protect from illegal copying and piracy which is an unlawful action that download or upload copyrighted materials from the Internet without having a right to use them from the copyright owners. Such an illegal and unethical behavior are pervading and becoming a big concern in many industries and business sectors over the world. This study examines the effect of the user's perception for piracy regulation and moral obligation on online piracy intention. Therefore, the purpose of this study is to see the different effect of regulation and moral obligation on piracy attitude and intention so as to suggest an effective method of piracy protection and to bring an attention on moral and ethical education for online piracy. The result of this study showed both punishment and moral obligation toward online piracy are significantly associated with users' attitude on piracy, indicating that higher level of punishment severity as well as moral obligation lead to decrease piracy attitude. This research also revealed that the level of users' moral obligation has a stronger relationship with piracy attitude than punishment.

• Journal of Korean Philosophical Society
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• no.114
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• pp.305-335
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• 2016

In the eighteenth century, the scottish philosophers Francis Hutcheson, David Hume and Adam Smith share the idea that morality comes from moral sense, which is a feeling of approval or disapproval of agent's motive and action. However, they have the different views in explaining the mechanism that generates the moral sentiments. Hutcheson takes a moral sense to be a unique mental faculty that is innate to all humans, and regards it as being guaranteed by supernatural apparatus like divine Providence. Hume and Smith reject Hutcheson's concept of internal moral sense and take a stage further Hutcheson's projects of internalisation by naturalizing morality in terms of the principle of sympathy. It is widely held that Hume's moral sentimentalism is essentially similar to Adam Smith's. Though there are important points of contact between Smith's account of sympathy and Hume's, the differences are considerable. The chief of them lies in the fact that Hume grounds our approval of virtue on our recognition of its utility and convention, and Smith does not. Smith grounds our approval of virtue on the impartial spectator's judgment, i.e., conscience. Hence for Smith, the impartial spectator is the one that bridges the gap between particularity and universality and works the vehicle of practical reason. Given this, in this paper, first, I will clarify the difference between Hume's and Adam Smith's understandings of sympathy. Second, I will elucidate how they explain the process to produce the moral sentiments based on their understandings of sympathy. I shall finally explicate in what way Hume's and Smith's theories on sympathy work as moral normativity.

• English Language & Literature Teaching
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• v.12 no.3
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• pp.211-226
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• 2006

This paper examines the crisis of the protagonist's Jewish identity in Philip Roth's Portnoy's Complaint. Jewish values are centered on the philosophy of Judaism and Jewish history. Judaism is based on an ethical monotheism which is Bible-centered. It is characterized by its covenant with God, its humanism, and its emphasis on moral action. It provides essential reasons for man's existence and stresses human confidence and sufficiency. Jewish values can be found in words such as "good," "humanity," "dignity," "responsibility," and "sense of community." These positive Jewish values pervade Philip Roth's fiction paradoxically. Throughout especially Portnoy's Complaint, the protagonist fails to embrace Jewish values in contrast to Bellow or Malamud's heroes and repeat the same mistakes eliciting fits of laughter from readers. The protagonist suffers from his strongly-felt ethical and altruistic impulses perpetually warring with his extreme sexual longings against which he struggles. His desperation grows as he finds himself unable to channel his dissatisfaction and change his situations. His dominating mother and his confusion over Jewishness and Americanism are the main obstacles to his establishment of self-identity. He attempts to build up his gender identity and Jewish identity through his ego-centric sexual relationship with shikses(female gentiles). His inability to embody Jewish values leads to the failure to fulfill his identity. Roth paradoxically shows that the protagonist's realization of Jewishness is essential to the cure for his fragmented self.

• 한국체육학회지인문사회과학편
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• v.55 no.1
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• pp.37-47
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• 2016

This study aims to develop an educational program of sport ethics which would enhance moral autonomy on the part of athletes. First, based on James Rest's Four Component Model of moral behavior, this study has analyzed prior studies and built educational contents. Then, it used dilemma discussions among peers for disequilibrium of cognitive structure. Last, this program has been tested and proven by college students who were thoroughly interviewed afterwards. After joining the program, the student-athletes showed a positive change of thought and action in relation to sport ethics. I hope that this study will contribute to enlarging the field of sport ethics education.

• CELLMED
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• v.4 no.4
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• pp.24.1-24.4
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• 2014

When you act for a good or just when you make a choice, you should ask yourself if the result of your action coincides with the principle that has generated it. Health and respect for our own individuality are two essential goods for the human being and also values that medicine itself should guard carefully remembering that its goal is to take care for a person and not only to cure a sick body. The means to achieve all this can only be a person-centered medicine which has the honor and the burden of considering the person (in the Kantian sense) and his health as an end, not a means. The current mainstream concept of health defined in 1948 by the World Health Organization as a state of complete mental, physical and social wellbeing and not merely the absence of disease and infirmity remind us that medical reasoning, based on the pathogenesis operator, is no longer sufficient in dealing with requests from the citizens: is now the right time to shift the focus from sickness to health giving emphasis to the salutogenic medicine approach.

• The Journal of the Korea Contents Association
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• v.17 no.3
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• pp.444-453
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• 2017

Moral education is essential to the military in fostering elite warriors to have clear sense of their nation and the security, while arming themselves with military spirit that strives for victory. To reach this goal, various moral education has been set forth through boot camp training, academic education, unit training, etc. depending on various subject and supporting agencies in question. Also, in order to heighten the effect of the education, various attempts to combine concert-style cultural activities with the programs are carried out. However, the ultimate goal for this moral education is to facilitate soldiers to voluntarily set their minds and will in combat, and the current education system lacks that motivation as it concentrates mostly on educating knowledges about nationality and security. Under such circumstances, various units have attempted to raise morality in creating many public and media activities within the unit, which proven to be successful. In theory, the usual definitions in the field of education such as emotion, interest, attitude, and personality can be expanded upon with public and media activities. With this in mind, we have researched on how effective this method is by conducting various public and media activities in multiple units, total of 531 soldiers, starting from June to July of 2016. As a result, these activities brought positive effects on young soldiers to build pride in their assigned units, and also increased their willingness to carry out their assignments and missions. Through this research, we drew to the conclusion that unit-level public and media activities, which was solely used for gaining trust and communicate with the general civilians, can be used to boost the soldiers moral strength and help them express the strength in action.

• Journal of Korean Philosophical Society
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• v.144
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• pp.51-82
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• 2017

In Meditation II, Descartes questions "sed quid igitur sum" ("But what then am I?"). To this question to rule our essence, A. Clark insists that "We are soft selves". The idea by Clark is a spontaneous conclusion of the extended mind theory stating that cognitive process, cognitive state, and self may be extended over biological organisms. However, it seems that it is difficult for the extended self to have the qualifications as a moral agent. There have been disputes about expandability of cognitive process and cognitive state, but there have not been many disputes about the possibility of accountability of behavior by the extended self. First of all, in this thesis, it will be revealed that the extended self through the analysis of metaphorical theories and the ontological essence of agent and behavior by G. Lakoff and M. Johnson is just metaphorical rhetoric, which is not suitable for rational comprehension of ontological essence of agent and behavior. Moreover, the analysis of problem about artificial moral agent (AMA) proposes the "Strong First-person Viewpoint" as a requirement of the agent. Finally, the concept of extended self will be shown to be unsuitable for theoretical explanation of us, and the concept of human person will be proposed as an alternative solution.

• Journal of Korean Philosophical Society
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• v.129
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• pp.23-51
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• 2014

Christine M. Korsgaard believes that constructivism can respond to moral skepticism without depending upon moral realism. The purpose of this paper is to examine Korsgaard's kantian constructivism and her positions on moral realism. According to Korsgaard moral realism cannot answer normative questions in that it sees the function of moral concepts as describing the reality and so accepts the model of applied knowledge for action. In contrast Korsgaard insists that constructivism is better at justifying normativity since it regards moral concepts as representing the solutions to practical problems and so shows that moral principles are necessarily involved in the practical problems of agency. Korsgaard's constructivism has antirealistic elements such as pure proceduralism, the constitutive model to exclude ontological, metaphysical meanings, and the account of human beings as the sources of values. In spite of those antirealistic elements it is difficult to jump to a conclusion that Korsgaard's constructivism is antirealism. Korsgaard, in the early book, The Sources of Normativity, says that kantian constructivism has something to do with a form of realism, or procedural moral realism. And in the following books she argues that constructivism is compatible with realism although she pays attention to the practical implications of constructivism and then sets aside its ontological relevance. That is, Korsgaard does not want that her constructivism results in antirealism. Korsgaard's realism, however, is too weak to be called as realism. There is, also, a question why one would rather take a constructivist approach if one holds on to realism.