• 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.

• The Journal of Korean Academic Society of Nursing Education
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• v.9 no.2
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• pp.310-319
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• 2003

The purpose of this study was to determine what effect reflection on clinical practice experience had students as learners and care providers. Qualitative research method was used to study a group of four-year undergraduate nursing course. Content analysis was done using the classification method of Carper's four patterns of knowing. Results of the study indicated that the use of the reflective process of clinical debriefing and journaling was impact on the aspect of nursing science, moral component of knowledge in nursing, personal knowing in nursing and the art of nursing. Especially, students moved from a passive to a more active mode of learning. The most significant finding was that over time, reflective processes resulted in the emergence of the client as the central focus of care. It was suggested that reflection was an important learning tool in professional education and that the skills required for reflection need to be developed in professional courses.

• Journal of the Korean Institute of Landscape Architecture
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• v.43 no.2
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• pp.105-113
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• 2015

The theory of landscape architecture applies environmental ethics in order to secure an ecological status. However, environmental ethics that focus on nature conservation excludes landscape architecture as artifacts. In the process, it is hard to identify what landscape architecture insists on as the middle position between humans and nature. Rather, landscape architecture pretends to be an 'agent of nature' and pushes the traditional moral values 'for people.' Therefore, the purpose of this study is to reestablish the anthropocentrism moral position of landscape architecture through critical analysis. Hargrove's weak anthropocentrism' of several environmental ethics branches accepts natural aesthetics(such as landscape architecture) as an ethical virtue. But environmental ethics makes landscape architecture a critical target. For that reason, this study looked into critical contents and objects that in a position to moral, aesthetic and landscape architecture. Critical details are as follows: First, nature is an absolute as an aesthetic and moral value, but landscape architecture is an imitation and takes a relaxed attitude about nature. Second, nature is full of aesthetic substance because it is self-creative, but landscape architecture is designed nature covered human flaws through imagination. Third, environmental management granting techniques in nature generate a moral nihilism. As an argument, environmental ethics overlooked the moral practices of landscape architecture beyond nature another moral aspect of creation and the imagination-and moral aspects of environmental management as 'care' because they rule out 'moral autonomy' and simplify what is considered 'good.' As a result, conservation cannot be the only virtue why the problem of nature in reality cannot be separated from human life. The moral position of landscape architecture based on a 'good life' is more appropriate under anthropocentrism than as a middle position.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.20 no.11
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• pp.76-84
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• 2019

This study was a descriptive study to investigate the influence of moral self-concept and ethical values on attitude toward withdrawal of life-sustaining treatment among nursing students. The study subjects were 296 nursing students from 2 nursing colleges in G city. The data were collected from June 12 to June 23, 2017 and analyzed using the SPSS 23.0 program. The mean score of the moral self-concept was 3.48±0.33, of ethical values was 3.50±0.37 and of attitude toward withdrawal of life-sustaining treatment was 3.13±0.43. In attitude toward withdrawal of life-sustaining treatment, there were significant differences in grade(F=3.21, p=.024), practice(t=2.06, p=.040) and nursing ethics education(t=2.98, p=.003). There was a significant negative correlation between attitude toward withdrawal of life-sustaining treatment and moral self-concept(r=-.14, p=.017) and ethical values(r=-.42, p<.001). The significant predictors that influence the attitude toward withdrawal of life-sustaining treatment were ethical values and nursing ethics education. The explanatory power was 22.5%. Based on the above results, additional studies to determine the various factors affecting attitude toward withdrawal of life-sustaining treatment of nursing students should be conducted and systematic education programs need to be developed to foster utilitarian values in order to form a positive attitude toward withdrawal of life-sustaining treatment.

• Journal of Korean Academy of Nursing Administration
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• v.2 no.2
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• pp.85-95
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• 1996

The purpose of this study was to investigate moral reasoning among 77 senior medical students. Data were collected through selfreported questionnaires in June, 1995. The short form of the DIT (Rest's Defining Issues Test) was adopted to measure the stage of moral development, which was classified with the stage 2(instrumental relativist orientation), the stage 3(interpersonal concordance), the stage 4(law and order), the stage 5A(societal consensus), and the stage 5B(intuitional humanism), stage 6(universal ethical practice). In particular, the level of principled thinking(P) was measured by summing those scores of the stages 5A, 5B, and 6. The possible range of P is O to 95. The data were analyzed by t-test, ANOVA. The results were as follows. 1. The mean score of P(%) was 44.67 (SD=12.82). And the mean score of the stage 5A was higher than the scores of other stages. The mean score of P was not significantly different by general characteristics of the students. 2. The mean score of the stage 5B revealed significant difference by religion (3.17, P=.019) ; The score was highest in buddhist (8.0), which was followed by protestant (6.1), catholic (5.6) and no religion (4.7). 3. The mean score of the stage 4 revealed significant difference by educational background of mother (3.24, P=.017) ; the Score was highest in graduate school (25.0), which was followed by high school (14.1), under-graduate school (13.9), elementary school (12.4), middle school (8.3).

• Journal of Korean Philosophical Society
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• v.144
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• pp.17-31
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• 2017

In the beginning of the 21st century, UNESCO (The United Nations Educational, Scientific and Cultural Organization) thinks the key to the battle is "morality," and thus proposes the norm of ethic, morals and values. Not only have countries all over the world responded to the proposal, but we in Taiwan are also involved in the campaign, hoping through the new movement, the deviant values are to be modified. "Doctrine of the mean" is the best essence in Confucianism when it comes to the idea of government ruling by a virtuous king, who possesses sincerity, a crucial element to inspire better character. Moral teachings nowadays emphasize the fact that a person should own ethic virtue and behave accordingly. Only via constant practice and training can people obtain sincerity and virtues in the learning process, in which Confucianists rely mostly on self-discipline while more tactics are applied to modern education.

• 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.

• Hwankyungkyoyuk
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• v.16 no.2
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• pp.51-64
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• 2003

The ultimate objective of environmental education is to develop characteristics of the affective domain being the basis for environmental behavior. As this need, the researchers developed a modular program for environmental values education suited elementary school's actuality. In practice of program development, researchers analyzed the contents of environmental education in current curriculum. Researchers set up development principles of modular program according to the level of elementary moral development. The system of this modular program consists of three levels like environmental awareness, environmental literacy, environmental responsibility, and each module is made up of three subjects representing these levels. So this modular program is classified with three level's modular group like low grade, center grade, and high grade. And set in array after selecting value strategies suited each grade level. The expectant effects of this program for environmental values education are as follows: Students form sound environmental values and attitudes for environment through various strategies that develop environmental awareness and environmental literacy. And those strategies provides various experiences to construct knowledge, value, and attitude about environment by oneself working together with teacher. So teacher and students can utilize easily at school or in nature. Besides, since it relates with single environmental problem from awareness to participation about environment, teachers can conduct elementary environmental curriculum more systematically and effectively.

• Journal of Korean Philosophical Society
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• v.142
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• pp.1-25
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• 2017

Kant's doctrine of virtue shows how an actor should behave morally in an individual situation with moral law defines the limits of human action. There is latitude for action in the course of formulating the maxims of action by an actor. And moral judgement, as Aristotle's Pronesis, is very important in the latitude for action. In the doctrine of virtue, Kant suggests two kinds of duty of virtue: one's own perfeciton as an obligatory end, and the happiness to others as an obligatory end-and raises the question of casuistics for each. However, this was the practice and training for the human moral life by application of the moral law. In particular, Kant saw that ethics does not give laws for action, but only give laws for the maxims of action, and further intended to realize the practice in a proper way of seeking truth through casuistical questions. Thus, Kant points out that the casuistic is related only to ethics in a fragmentary way and is added to ethics only as a comment on the system. According to Kant, virtue and judgment are inevitable to apply categorical imperative in the empirical and realistic world. In other words, virtue and judgment are necessary to enable people who are likely to act in accordance to inclination to live a moral life in accordance with the command of reason. Thus Kant saw that in order to take wide duty into narrow ones, human beings must not only have to cultivate virtues as a strong power of will, but also to exercise judgment. In addition, the distinction between duty of law(narrow obligation) and duty of virtue(wide obligation) is dependent on whether there is a latitude for action in the application of both duties. So the role of virtue and training of judgement is very important in the latitude for action that occurs in the process of formalizing actor's maxims. In detail, as the duty is wider, so man's obligation to action is more imperfect, but the closer to narrow duty(Law) he brings the maxim of observing this duty(in his attitude of will), so much the more perfect is his virtuous action. Thus, it was an effort to show how Kant's best moral principles, that is categorical imperative could be applied to the real world at the time of criticism. Of course, even if it is difficult to assess Kant's efforts as successful, criticizing Kant's ethics as 'formal', 'abstract', or 'monologous' is not persuasive because of critics did not understand his ethics as a whole.

• Korean Journal of Social Welfare
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• v.43
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• pp.328-357
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• 2000

From Foucault's Perspective of power, this study is trying to illuminate the characteristics and limitations of 'empowerment' which is widely accepted as a central value and practice skill of social work. Notwithstanding the superficial consensus on the empowerment, the author shows that it is a confusing concept with contrasting expectations and conflicting methodologies or only a wishful rhetorical jargon. Furthermore, he argues that the empowerment is not just a value-free intervention skill working outside the ruling power but a ruling-discourse or power-mechanism of a liberal society which makes citizens responsible voluntarily. For a theoretical background for these arguments, the 2nd chapter reviews Foucault's theory of power. The 1st part of the 3rd chapter summarizes the historical background of empowerment practice and its methodological characteristics and meanings, the 2nd part reviews the existing critics on the conceptual and practical limitations of empowerment, and the last part reveals, based upon Foucault's theory of power, that the empowerment is a typical mode of ruling power in liberal societies. The author expects that this study may warn the moral and intellectual superiority complex of social work discourse and help stimulate the ethical sensibility and responsibility in social work practice.