• Journal of Korean Academy of Fundamentals of Nursing
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• v.2 no.1
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• pp.55-66
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• 1995

The goals of nursing education, and the bases for evaluating them depend on the goals of nursing practice. In order to prepare for the coming twenty first century and the meet changing societal demands and health needs, it is necessary to develop a new conceptual framework for future nursing education. While hospitals will still be in significant components of the health care system, will no longer be central focus or dominant influence. Health care services will be more usually delivered at community base. The nursing education required by that new approach must provide for reconsidered about a concept of caring as nursing curriculum. The changes in health care delivery that have occured, now being proposed, for nursing education undergoing its own changes. So the philosophy and objectives of education meed to reconsidering about the caring concept and general nursing. Nurse educators must prepare students to practic in condition of constant change. At the same time nurse educators must emphasize preparation about that. The practice of science of caring in nursing draws on a basic knowledge of the behavioral knowledge, biophysical processes, pathological processes, nursing skills and procedures and various treatment regimes and problem solving to help decision making in nursing situations. The concept of care is probably one of the least understood ideas used by professional and nonprofessional people, yet it is probably one of the most improtant concepts to be understood by nursing. Human caring and human relationships are closely interrelated. Humn caring remains an essential dimension of professional work and the science of caring as essental to the discipline of nursing. It is expected that the objectives of nursing education will be accomplished when the course and content of the curriculum are based on this conceptual framework. One recurrent education goal with some consistency is that of equipping the student with the necessary skills to live effectively and productivly in the world of tomorrow. In the new vision we are developing, professional education must also include exposure to liberal arts, encouragement of critical thinking, and a moral context for advanced professional education that is based upon a contextual health policy and caring science educational model.

• (The)Study of the Eastern Classic
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• no.68
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• pp.283-317
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• 2017

Issues over morality and profit usually address relations between moral principles and material gains. In the history of traditional Oriental philosophy, discussions about them were called "Yi-Li zhi bian." The ideas of Confucius and Mencius also contain various discussions about Yi-Li. Both Confucius and Mencius defined Yi as a value concept to represent "natural," "appropriate" or "just" and regarded Yi as an external moral principle on the one hand and an internal moral emotion on the other hand. They had, at the same time, differences, as well. While Confucius placed importance on the external and acquired nature of Yi as a goal of morality, Mencius argued for the internal and innate nature of Yi as the nature of morality partially while recognizing its externality overall. Such Yi is a general term for subjective moral emotions and objective moral principles. Li was a concept of fact to represent "gain," "profit" or "profit-making." Both of them were against private interest and emphasized public interest. As for their differences, Confucius was positive about Li to some degree by saying "One should think of Yi when making profit," whereas Mencius was almost negative about Li and perceived it to be for Yi by saying "One should give up even his own life for Yi." He meant Li's dependence on Yi and also Yi's absoluteness for Ri. Both of them found a mix of opposite features in Yi such as internality and externality, subjectivity and objectivity, specificity and generality, and uniqueness and universality and also in Li such as individuality and specialty and public and private interest. Those features have both disadvantages including theoretical irrationality and logical contradiction and advantages including ideological diversity and conceptual polysemy. If efforts are made to avoid their disadvantages and highlight their advantages, they will provide some elements to consult in the creation of new global ethics required today when East and West are becoming one. In the modern society, the Yi-Li issues can be divided into the issues of morality and economy, personal and social profit, and moral ideal and material gain. If these modern Yi-Li issues are combined with the traditional Yi-Li issues, two paths will emerge over the order of Yi-Li. Of the many perceptions of Yi-Li issues of Confucius and Mencius, the idea of "Yi First, Li Later" can be very useful for creating a new ethics theory to represent "humanism" that we all need today when everyone considers their own pursuit of profit and satisfaction of needs as the best values. Sound Yi-Li relations will be possible only through Yi's orientation toward externality based on internality and Li's pursuit of private interest on the premise of public interest according to the spirit of "Yi First, Li Later."

• The Journal of Korean Philosophical History
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• no.43
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• pp.33-53
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• 2014

It's the situation that modern technological civilization shakes the life environment fundamentally without a serious reflection on the dangers. The sense of crisis' brought the rise of modern Ecology in awareness of survivability of the humanity. Because the serious reflection is not just a campaign for environmental protection, but is to establish the values which is possible to coexist and to make harmony between the nature and man, man and man, and to form a healthy relationship through philosophical thought and practice has intrinsic value for human and nature. Under these circumstances, if Yulgok lives now and he is questioned by the ecological theorists of the 21st century that "What do you think about the serious environmental problem of present times?", what really would be his explanation? In the presentation methods of the explanation, will question first what contents western ecologists who study Theory of the environment in technology, Deep Ecology, and Social Ecology propose, then will compare and introduce what similarities and differences from theirs. As a result, we'll be found that Yulgok's thought, moral consciousness, about the nature and humanity as a confucian scholar.

• Journal of the Daesoon Academy of Sciences
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• v.25_2
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• pp.103-136
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• 2015

The theory of post-heaven provided Korea's many emerging national religions with spiritual ground. The I Ching originated in China emphasizes the principles of change or static aspects of world, while Right I Ching, which Il-Bu Kim suggested, underlines dynamic aspects of world. Il-Bu Kim is perceived to open a new stage in the history of philosophy of I Ching in this regard. His most remarkable contribution is the view of Great Opening Era of Post-Heaven, according to which the clock of cosmos shows the era of great change from Pre-Heaven to Post-Heaven and in the world of Post-Heaven everything will take its proper place. As to human society, Il-Bu Kim foresaw the change from disharmony to harmony, imbalance to balance and era of xiaoren to that of junzi. The advent of such a new world, however, asks human's moral revolution as a prerequisite. In the tradition of East Asian thought, human is the center of the Samjae, Heaven-Earth-Human and the only being which could participate in the growth of Heaven and Earth. Without the change of human mind, however, human can neither participate in the growth of Heaven and Earth nor expect the right change of Heaven and Earth. Even though the world of nature changes according to the principle of cosmic harmony, as the Right I Ching predicts, the real change of Heaven and Earth can be achieved only with moral change of human. The human in the Right I Ching is a free man who sticks to nothing and communicates with cosmos with empty mind. This is the very image of perfect man(至人). The perfect man in the Right I Ching is the main agent of everything, that's to say, the main agent of the great opening to Post-Heaven Era. This is the reason why most leaders of Koran emerging religions concentrate on the change of human. In this regard, Jeung-San Kang encouraged people to become the perfect man through the purification of mind and body and the great opening of inner man, depending on the metaphysical principle of the Right I Ching. Cheok and Resolution of grievances for the mutual beneficence of all life are what he suggested as a method of the great opening of inner man. Such a view is based on the thought that the accumulated sinful behaviors are obstacles to cosmic change and the time of mutual beneficience opens with the removal of the obstacles. If such religious practices are so effective, as Jeung-San Kang says, that future world could consist of perfect men who have achived the great opening of inner man, moral change, and change of consciousness, we could expect that the activities of xiaoren will be shrinked and junzi will be welcomed, as the Right I Ching predicts.

• The Journal of Korean Philosophical History
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• no.28
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• pp.155-182
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• 2010

When we divide Environmental Ethics education into the elements of 'knowledge - emotion - behavior', we need to focus on 'knowledge' at high school level. In general Moral Education, 'knowledge - emotion - behavior' is a circular link, but as Environmental Ethics is a matter of 'consciousness', it is desirable to instruct with the process of 'knowledge>emotion, behavior'. Teaching 'Consciousness on Nature' is not recommended at elementary or middle school level because it demands higher inference. On the contrary, considering the reality in high school it is not recommended to teach the necessity and method of recycling or to go field trip to the polluted area. Rather, it is better to inform the students of Environmental Ethics' viewpoints and let them know the ways of moral judgments. The view of nature in Orientalism is well explained through the Environmental Ethics' viewpoint. To explain the view of nature in Orientalism we should concentrate on the theory, not on the attitude of life. And we should rather compare the viewpoints of nature in Confucianism, Taoism and Buddhism respectively than explain in Orientalism all together. That is, if we compare with the viewpoints of Environmental Ethics and explain similarities & differences in Confucianism, Taoism and Buddhism, we can complement Environmental Ethics or present the third approach.

• Journal of Korean Philosophical Society
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• v.123
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• pp.57-86
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• 2012

Many contemporary philosophers argue that modern philosophy is only the philosophy being imprisoned in subject and consciousness without communicating other subjects with language. They criticize that it is solipsistic. Today, those who are taking part in the communication theory, hermeneutics, and de-constructivism are trying to overcome this problem. The practical philosophers, especially those who advocate communintarianism criticize that modern libertarianism is not free from the isolated autonomy and breaks the solidarity of the traditional community with treating formally others. They criticize Kant's philosophy in the same way. But it is unreasonable. Because Kant was not the philosopher who pursued the same philosophy of subjectivity and liberalism as the earlier modern philosophers pursued. He tried to criticize its limits and overcome them. Especially he did not remain within the modern subjectivity, but rather tried to come up with the inter-subjectivity communicating between subjects. He showed this side through the 'sensus communis'. He thought of a judgement of taste as an effect resulting from the free play between imagination and understanding, and postulated the 'sensus communis' as a ground of the universal validity of this judgement. Therefore this 'sensus communis' is the subjective principle of a judgement of taste. Furthermore, he did not treat this 'sensus communis' merely as a self-relation of a subject, but rather developed it into an communicative relation among subjects. This position of Kant enables us to seek the harmony between the aesthetic sphere and social-moral sphere, and to overcome the conflicts between the autonomy of the liberalism and the solidarity of the communitarianism. Especially, his 'sensus communis' can be developed into the 'critical hermeneutics' and the 'relational autonomy'. Therefore his 'sensus communis' has the possibility to overcome the negative points of the traditional community and the modern community, and to overcome the conflicts among the isolated selves occurring in today's society. Hence Kant's 'sensus communis' has still the important values in the contemporary philosophy, especially in the practical philosophy being now discussed over the relation between autonomy and solidarity.

• Asia pacific journal of information systems
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• v.22 no.3
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• pp.29-52
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• 2012

As sustainability has grown into a key global issue, more and more information technology (IT) products have adopted these concepts to attract consumers. However, these products potentially require consumers' physical or economic sacrifice at least for a short period of time. Therefore, the reason of consumers' adoption of sustainable IT products cannot be fully explained by the two traditional values: hedonic and utility values. However, expectancy-value theory, which has been used to explain the relationship between value and behavior, still takes hedonic value and utility value into consideration. The purpose of this study is to suggest an amended expectancy-value theory to better explain the adoption of IT products that consider sustainability. For this purpose, two social values-the normative value based on the Schwartz's model of moral norm and the eudemonic value of the Stoic philosophy-were added to the individual values to examine which value particularly influences the adoption of sustainable IT products. In addition, the moderating effect of perceived sustainability between four values and adoption of sustainable IT products was verified.

• Journal of Korean Academy of Nursing
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• v.26 no.2
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• pp.337-344
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• 1996

Caring is being rediscovered as a central and unifying concept of the nursing. Traditionally, nursing profession has emphasized spirit and activities of caring. But there is little efforts to study the caring phenomena scientifically and systematically in nursing, and then the concept of caring is still remained unclear and ambiguous. Changes of social, and health care environment are threatening the philosophy and practice of caring, so it is urgent to identify caring more scientifically and to rediscover the nature of nursing discipline. Knowledge of the caring is essential component for the development of nursing as a science and a profession. The first thing to study a concept is thought to be the analysis of the concept. So in this study, concept analysis of caring was performed to clarify the concept of caring as a basis for the study of caring afterward. The approach used for the concept analysis of caring was the approach presented by Walker and Avant. The defining(or critical) attributes of caring identified in this study were (1) a series of activities for helping others, (2) concern and devotion. (3) interpersonal relationship, and (4) scientific and systematic process. The identified antecedents of caring were (1) awareness of other's needs for help, and (2) moral and cognitive motivation for helping others. The identified consequences of caring were (1) healing, (2) satisfaction, and (3) growth. And the consequences of caring were revealed to both of the care giver and the care receiver. The empirical referents of caring could be the behaviors of interpersonal relationship through scientific and systematic process with concern and devotion for others.

• The Journal of Art Theory & Practice
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• no.6
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• pp.7-25
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• 2008

The following thesis has been composed with the inspiration attained from Paul Ardenne's conception on Contextual Art. In Europe and in the United States, there is a group of artists who emphasize in the importance of artist's participation in social, political, economical, environmental and moral issues. Since the 1960's, these artists have pondered on Modernism's ideas where art is contextually separated from humanly issues whereas the manners of such artists put on emphasis in the intent to participate in the real human social and ethical issues. Forerunner in this field of art such as Wolfgang Leib display hybrid or meta style in their work. His work displays a quadrilateral form of pollen which represents the simultaneous blending of two mixed ideas such as the abstract from the real. Thus heterogeneous style and philosophy which includes a range of medias and today's trend is observed in Contextual Art. Such art form is also found in landscapes where it is not seen as an observable object but rather an interactive object. It is correlated to Arte Povera of the Italian Art Movement, Support-Surface of the French Art Movement and lastly to the Fluxus. Through these art movements, we find a mutual antipathy towards putting art for sales in the capitalism market and reflect the social role of art in postmodern era.

• Journal of Distribution Science
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• v.18 no.11
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• pp.47-59
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• 2020

Purpose: The purpose of this study is to investigate the distribution of ancient Korean books around the world, and to study the process and impact of Myongsimbogam's distribution to East Asia and Europe. Research design, data and methodology: This study conducted literature research as its research method. The scope of research covers Korea, China, Japan, Vietnam, Spain, Germany and Russia. Results: Ancient Korean books were distributed through the Kwanpan and Banggakbon, and leaked overseas in historical circumstances. Myongsimbogam was distributed to Korea, China, Japan, Vietnam, Spain, France, Germany, and Russia. Myongsimbogam was the first ancient book to be translated into Western languages. Conclusions: The distribution of Myongsimbogam promoted the exchange of spiritual civilizations in the East and West, and became the basis for maintaining an individual philosophy, as well as social order. Therefore, the distribution of Myongsimbogam needs to be further expanded. For this, it is necessary to translate Myongsimbogam into English and popularize it through e-books, audio books and various lectures. While previous studies on Myongsimbogam have mainly focused on personality and moral education, this study is significant in that it examines the distribution and dissemination process of Myongsimbogam, its influence and significance.