• 디지털산업정보학회논문지
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• 제19권4호
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• pp.29-44
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• 2023

This study examined research trends in AI ethics education and attempted to suggest a direction for AI ethics education. As a result of the research, two studies were conducted in 2017. There are no studies in 2018 and 2019, and there are 6 studies in 2020. Since then, research has continued to increase, with 19 studies in 2021 and 18 studies in 2022. There were a total of 37 lead authors of the study. There were six lead authors who had published papers for more than two years, and two lead authors who had published papers for more than three years. In addition, to examine the details of AI ethics education, a total of 265 keywords that went through a refining process were divided into education-related, ethics-related, AI-related, and other-related. Although the necessity and importance of research on AI ethics education is expected to increase, there are not many researchers who continuously conduct research on AI ethics education. Accordingly, there is a need to find ways to continue research on AI ethics education. AI ethics education is being conducted under various names such as moral education, ethics education, liberal arts education, and AI education. Accordingly, research on AI ethics education at various levels and forms should be conducted, not just educational research on artificial intelligence ethics in terms of regular subjects.

• 문화기술의 융합
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• 제9권4호
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• pp.375-381
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• 2023

미래 전장 양상이 초연결성에 기반한 전장 네트워크 발전에 기반할수록 그 결과 또한 예측할 수 없는 불확실성이 더욱 커질 것으로 예견된다. 이런 환경에서 인공지능에 기반한 자율무기체계 도입은 그 불확실성을 더욱 증대시킨다. 불확실성이 증대된 환경에서 공동의 작업으로 인해 도출된 결과에 대한 책임을 평가하는 것은 그 중요성에도 불구하고 선명한 방향을 정하지 못하고 있으며 누구도 충분한 책임을 지지 않는 책임간극(responsibility gap)에 대한 우려도 있다. 이에 따라 이 글에서는 자율무기체계의 운용양상을 분석하고 그 과정에서 발생할 수 있는 윤리적 문제로서 책임간극의 문제를 로버트 스패로우의 이론을 통하여 고찰해볼 것이다. 그의 주장을 면밀히 살펴보고 치명적 자율무기체계(lethal autonomous weapon system, LAWS)의 운용에서 책임간극은 극복 가능한 것임을 밝힌다. 간극이 아닌 책임의 프레임이 앞으로 다가올 전장 환경에 더 적합함을 보여줌으로서 신중한 무기체계 개발 및 사용의 기반을 마련하고자 한다.

• 영어영문학
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• 제56권6호
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• pp.1067-1090
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• 2010

The epistolary novel, as developed and refined by Samuel Richardson (1689-1761), is concerned with distinctly private experience and the morality of individuals-Richardson's heroine writers. In contrast to nineteenth-century novels, which explore their subjects through the overview of a narrator with a singular moral outlook, the epistolary narrative allows Richardson to examine the various different ways in which individuals/heroines interpret, mold, and respond to their experiences in writing. In this paper, I argue that the authorial voice of Richardson does not control the narrative but rather is present in the prefaces, character sketches, notes and occasional interjections between letters. Although there is little doubt as to whether Richardson intended to make a particular moral point or attempted to control the effect of his novels on his readers, the heroines and their letters dominate the novels so that they put the authorial suggestions in a different light, reducing the author's to one voice among several. Thus, Pamela's letters are exemplary for the vigor and intelligence with which they appear to be written, rather than for the imposed morality of their ghost writer-Richardson. Although Clarissa is of a different social class from Pamela, both heroines are united in their oppression as victims of a patriarchal society. In Clarissa's letters, the heroine's situation and experience are seen through her own writing in dialogue with that of her confidante Anna Howe, and in contrast to the writing of her oppressors. Clarissa, then, becomes a struggle between different discourses in which their genesis and effect, and the societies and individuals from which they come are implicitly suggested in Richardson's text. While Richardson may or may not be guilty of taking the writing of women and using it for his own ends, his epistolary novels represent a deliberate and bold attempt to shape the novel in a way conducive to his heroines and to women writers.

• 정보교육학회논문지
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• 제24권1호
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• pp.21-28
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• 2020

인공지능, 로봇, 빅데이터 등의 기술발전으로 사회 전분야에 대변혁을 일으키고 있다. 본 논문에서는 예비교사들의 인터넷/게임/스마트폰생활 습관 정도를 파악하고, 무인자동차의 윤리적 딜레마 상황에서 남녀별, 진단군별 선호도 요인의 차이를 분석하였다. 분석결과, 남학생 대부분은 인터넷/게임생활습관의 고위험군이며, 남학생이 여학생에 비해 게임에 더 몰두하고 내성이 생겨 일상생활에 지장을 받고 있었다. 인터넷/게임/스마트폰생활 습관중 하나라도 고위험군 학생들은 인터넷/게임/스마트폰생활 습관 3가지 모두 고위험군일 가능성이 높았으나, 스스로 인터넷/게임/스마트폰 중독이라고 자각하고 있었으며 사용습관을 바꾸기를 원했다. 이들의 모랄 머신 평가결과, 남녀별, 진단군별 선호도 차이는 통계적으로 유의하지 않았지만, 무인자동차의 윤리적 딜레마 상황에서 선택의 선호도는 남녀, 일반군/고위험군 모두 사람우선, 보행자우선, 소수보다는 다수를, 교통규칙을 잘 지키는 사람을 중시하였다. 남학생보다는 여학생이 이를 더 중요하게 생각하였으며, 일반군보다 고위험군 학생들이 사회적 지위가 낮은사람, 젊은이보다 노인을 우선시 하는 경향을 보였다.

• 동서간호학연구지
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• 제2권1호
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• pp.96-106
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• 1997

In Chinese medicine, the activities of removing and solving the inner cause are called the regimen in preventing the disease and the good condition of mind emphasizes us to practice ourselves the doctrine of regimen of the mind to promote the health and long life of the living body, in other words, it means we should have clean mind, less desire, less thought, less agony and widely open our emotion and will, and it also means the raising of good nature, the moral cultivation, and we can be healthy when we live by good virtus as the root of regiem. The meaning of the Qi has been expanded more and more since its origination throught the process of practice and perception of man. 1) Matter is changed to the smoke when burned, the energy of water becomes the rain in the sky and the rain raises all living creatures by making them wet. Throught these changes of circulation, men could realize the energy to be the common and original matter of forming all the creatures. 2) The direction of showing the breathing of men in and out has been expended. 3) It was widely understood as the meaning of showing vitality of men, and it was the original root of chinese medicine. 4) It was expended to be showing spirit of nature such as the sun, moon, star, sky, land, mountain and the moral spirit of men as peacefullness. By the original meaning of the word of energy expanded to the wider side of sky, land, men and things, nature, society, man and the moral spirit could get the unified basis of the matter. As the above, the word of Qi has been used in wider meaning at this time from the past. In other words, all things in the universe come into being and extinct by the chang of motion of the Qi and it is recognized to be the living activity in human body. The Qi-kong based on this energy and the motion applied to our daily life are very extensive (Lee, Hye - lung, 1997). Here are the summaries of the effect of the Qi-kong ; 1) The physical constitution is strenthened, physiological function is prosperous and we are free from various geriatric disease and psychosomatic disease not to mention the cold and indigestion. 2) It maintains the clear spirit, elevates intelligence, strengthens the spiritual power and demonstrates the potentiality at the amximum. 3) It maintain beautiful figure and clean skin never losing the charm but full of energy and vitality. 4) It keeps the balanced body never suffering from the unbalance of the bones, various and neuralgia. 5) It maintain the spiritual comfort, the natural posture in everything and real happiness (Lee, Hye-Jung, 1997 : Suh, Yong Kyu, 1989). Chinese medicine mentions the motion by Qi with Qi - kong. But the motion does not require special method in Western medicine. I t is the only way of living of our ancestor indaily life. It is maintaining the healthy lifr by training the Qi, and it is the motion of being with the nature with the open mind in breathing rather than artificially restricting our daily life, it is the motion of the body.

• 사상체질의학회지
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• 제17권2호
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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.

• 철학연구
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• 제148권
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• pp.239-267
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• 2018

윤리 도덕적인 실천의 문제에 있어서 토마스 아퀴나스의 사유는 '주지주의(지성주의)'라 불린다. 이는 다만 도덕적 실천에서 의지보다 지성이 앞서거나 중요하다는 것만을 의미하는 것이 아니라, 인식론적, 형이상학적으로 그리고 정신심리학적으로 중요한 의미를 내포하고 있다. 첫째는 '앎의 확실성에 관한 문제'로 '앎의 제1원리들'을 긍정하는 것을 의미한다. 토미즘에서는 이성의 영역에서뿐 아니라 실천의 영역에서도 마찬가지로 의심의 여지가 없는 확실한 앎들이 존재하는데, 그 자체로 분명한 이러한 앎들은 그 확실성으로 인하여 이후의 다른 모든 앎들의 확실성의 기초가 된다. 이러한 앎들을 알 수 있는 원리가 곧 앎의 제1원리인데, 이성과 양심이 그것이다. 따라서 토미즘의 '지성주의'는 곧 형이상학의 지반을 제공하는 근거가 된다. 이성의 경우 그 대상의 여부에 따라서 상위이성과 하위이성으로 구분되는데, 상위이성의 대상들은 인간의 자연적인 이성이 다룰 수 없는 '형이상학적인 대상'이다. 이러한 상위이성에 대한 긍정은 도덕적인 영역과 종교적인 영역에서의 인간의 '자율성'에 대한 근거를 제공하고 있는데, 그것은 자연적인 이성의 대상을 넘어서는 영역에서 조차 스스로의 추론을 통하여 확실한 앎을 도출할 수 있으며, 이에 따라 스스로의 선택을 통해 행위를 실행할 수 있기 때문이다. 마찬가지로 토마스 아퀴나스에게 있어서 선악판단의 제일원리로서의 양심은 상위이성과 하위이성 모두에게 적용될 수 있는 것이며, 따라서 직접적인 신의 계시에 의한 진리가 아닌 일체의 세상의 권위보다 앞서는 것으로, 올바른 양심에 의한 행위는 항상 진리와 선을 보증하고 있다. 이는 도덕적인 실천의 행위에 있어서 거의 절대적으로 자기행위의 주인이 될 수 있다는 '주체성'을 의미하는 것이다. 나아가 모든 것을 총체적으로 그리고 동시적으로 이해하는 능력을 의미하는 '의식'은 양심을 그 지반으로 하고 있다. 따라서 최소한 원리적으로 토미즘에 있어서 올바른 행위 혹은 도덕적인 행위는 우선적으로 올바른 앎에서 주어진다. 그렇기 때문에 토마스 아퀴나스의 사유에 있어서 진정한 앎(의식적인 앎)은 곧 실천적인 행위와 일치하고 있다고 말할 수 있거나 아니면 최소한 앎은 실천을 위한 결정적인 '동인'이라고 말할 수 있는 것이다. 이는 토미즘이 '지성주의'라는 그 정의를 가장 잘 설명해주는 것이 될 것이다.

• 간호행정학회지
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• 제4권1호
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• pp.5-17
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• 1998

The Purpose of this study is to find out differences among the leader's traits on the hierarchy of Nurse managers in Nurse system of the hospital. In this study 152 managers over head nurse working in 6 University hospitals and 5 general hospitals were selected and the questionary paper answered by them was collected from 1st to 30th in September in 1997. The measuring instrument used in this study is the one integrated and classified by Stogdill (1981), which nurse professor and 2 students of the master's course translated and modified with myself. And its validity was verified through making a test on 130 nurses. The measuring instrument used in this study is made up of 4 items about physical characteristics, 3 items about social background, 4 items about intelligence and ability, 17 items about personaity, 6 items about task-related characteristics, 9 items about social characteristics and 8 items about general background in the triats of leader. And this instrument is made to be marked using five point Likert type. It's reliability is Cronbach's Alpha =.93. The data for study were analyzed through SPSS/PC+ The result of this study are as follows: 1. The order in importantly perceptible degree of the leader's traits showed like these: the intelligence and ability (M=4.683), the task-related characteristics (M=4.605), the personality (M=4.39), the social characteristics (M=4.327), the social back-ground (M=4.056), the physical characteristics (M=3.601). 2. The order in degree to percept the importance of 44 detailed items of the leader's traits showed like these: the judgement and decisiveness (M=4.967), the sense of responsibility (M=4.904), the activity and energy (M=4.796), the self-confidence (M=4.776), the creativity (M=4.748), the intelligence (M=4.743), the responsibility in the pursuit of objectives (M=4.743), the enthusiasm (M=4.717), the objectivity (M=4.704), the moral sense and ethical conduct (M=4.704), the ability to enlist cooperation (M=4.694), the strength of conviction (M =4.678), the enterprise (M=4.691), the administrative ability (M=4.678) and the cooperativeness (M=4.638) 3. As the result of analyzing the leader's trait differences on the hierarchy of nurse managers in six factors of the leader's traits, the social background showed the meaningful differences(F=4.983, P=0.008). 4. As the result of analyzing the leader's traits defferences made from the upper first to 15th rank among the detailed items of the leader's trait factors on the heirarchy of nurse managers, the meaningful defferences appeared in the following items: the objectivity(F=3.413, P=0.033), the creativity (F=3.550, P=0.031), the sense of responsibility(F=3.345, P=0.049), and the administrative ability (F=3.363, P=0.037). 5. As the result of analyzing the leader's trait factors in general background, only the social background of 6 leader's trait factors showed the meaningful differences according to the working place (F=4.057, P=0.008). The study shows that we should consider the above leader's trait factors in selecting nurse managers and that we should develop the educational program for hierarchy of nurse managers urgently.

• 정보교육학회논문지
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• 제25권6호
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• pp.947-960
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• 2021

본 연구는 대학생의 인공지능 윤리 인식을 파악하여 대학 교양 인공지능 윤리 교육의 방향성을 탐색하고자 한다. 대학생 83명이 총 5개의 인공지능 윤리 토론 주제에 대한 의견을 작성하고, 작성된 텍스트를 기반으로 텍스트 마이닝 중 언어 네트워크를 이용하여 분석하였다. 분석 결과, 첫째, 인공지능 사회의 미래에 대해서 62.5%의 학생이 긍정적으로 바라보고 있었다. 둘째, 자율주행 자동차 사고 발생 시 39.2%의 학생이 현재 자율주행 수준으로는 차량 소유자의 책임으로 생각하였다. 셋째, 인공지능 발전의 역기능으로는 사생활 침해와 기술 악용, 정보편식을 꼽았다. 역기능 최소화 방안으로 인공지능 사용자와 개발자 모두의 윤리 교육이 필요하며 제도적인 준비도 병행되어야 한다고 언급하였다. 넷째, 얼굴 인식 기술이 보편화된 사회에 대해 19.2%의 학생만이 긍정적인 의견을 나타내었다. 마지막으로 데이터 수집 시 개인정보 이용 동의를 얻은 부분만 활용해야 할 뿐 아니라 도덕적인 기준이 없는 인공지능 활용 방안에 대해 사용자와 개발자 모두의 윤리적 소양을 강조하였다. 본 연구는 대학 교양 수준의 인공지능 윤리 교육을 설계할 때 시사점을 제공한다는 점에서 의의가 있다.

• 영어영문학
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• 제57권3호
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• pp.367-389
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• 2011

The aesthetic attitude, in general or in particular, represented in matters of taste through aesthetic ideas and value judgments postulates a certain literary logic. And this literary logic reveals itself a sense of morality, philosophy, or moral aesthetic consciousness through the moments of act and thought demonstrated in the characters invented in literary works. Henry James, among many others, offers a very special cultural paradigm for transnational argument because of his diverse ways of shaping transatlantic relations in terms of aesthetic consciousness. And this international paradigm produced varied expressions referring to Henry James as "an American expatriate," "an Anglicized American artist," "a Europeanized aesthete," "a cosmopolitan intelligence," "a bohemian cosmopolitan" to designate his literary career and its characteristics shaped in Europe. Such expressions resonate with Transatlantic Sketches, James's first collection on travel and cultures in 1875 which heralded his long "expatriation" in terms of self-distantiation. James's temperament of mind, far from being always identified with shared values within an ideological framework, never avoided friction with fixed ideas but rather absorbed it fully for another friction which intervenes in his house of fiction. My question arises here regarding his cultural belonging or dislocation: where is the place of his mind or what could be his ultimate destination? In this essay, I'd like to define a place or rather the place of James's literary mind by proving a certain "sympathetic justice" for his literary logic. For this purpose, I'll try to examine: how James used transatlantic perspective, a spatio-temporal assessment to formulate his moral aesthetic consciousness; and how the aesthetic framework functions in assessing his literary logic of aesthetic consciousness. To start with the first argument, I'll analyze some essential aspects of aesthetic attitude of his characters to postulate a persona capable of theorizing James's aestheticism conditioned by the transatlantic context. And for the second argument, I'll examine how the persona functions in formulating a proper cultural stance of James's aesthetic consciousness in transatlantic perspective to illuminate the way of how Jamesian individuality reflects the American mind. This process of theorizing a place of James's own will lead, I hope, to our discovering James's ultimate destination on the assumption that it'll prove or create a certain "sympathetic justice" for his humanist aestheticism, a Jamesian absolute morality.