• Journal of Smart Tourism
• /
• v.1 no.1
• /
• pp.9-17
• /
• 2021

Smart tourism research and development have mainly focused on the benefits of smart tourism technologies to certain stakeholders with transactional relationships in destinations. However, smart technologies in destinations could also cause several negative outcomes, leading to social, ethical, and moral issues. Such issues arise from the power imbalance between different stakeholders of smart tourism development. To mitigate the adverse effects of smart technologies, destinations need to enunciate the essential moral and ethical principles when developing smart tourism. Therefore, adopting descriptive and normative approaches to stakeholder theory, this paper proposes a framework to showcase several methods to address the issues.

• Journal of Korean Philosophical Society
• /
• v.130
• /
• pp.47-77
• /
• 2014

The purpose of this paper is to justify the following four points. 1) Both communitarianism maintaining perfectionism and liberalism maintaining state neutralism are wrong. Communitarian liberalism is right. 2) If we accept a standpoint of communitarian liberalism, every state must make its own moral textbook for the achievement of common good. Of course, it dose not mean that a government must be an author of moral textbook. 3) The subjects of unification education and democratic citizenship education must be included in moral textbook. The crucial difference between moral education and civic education lies not in the educational subject but in the educational method. In order to internalize communal values and virtue, moral education prefer reflective internalization to indoctrination. But civic education prefer indoctrination to reflective internalization. 4) An desirable Korean who shares Korean values and virtue, provisional moral truth of Korea is a citizen of two isms, namely nationalism and cosmopolitanism.

• The Journal of Art Theory & Practice
• /
• no.13
• /
• pp.157-184
• /
• 2012

This essay examines Jacques Callot's Les Grandes Mis$\grave{e}$res et Malheurs de la Guerre (1633) as a moral meditation on war as catastrophe. It also uses Callot's Miseries to reflect on the nature of catastrophe as such, particularly as "An event producing a subversion of the order or system of things." As such, catastrophe refers less to nature or the natural gone awry, than it does to the abnegation or suspension of moral aspects of human nature. More than a reflection on war as catastrophe, and catastrophe as fundamentally moral, Callot's Miseries are a timeless meditation on aspects of the human condition; or on human beings in what amounts to state of nature-as evidenced in times of disaster. Such reflection, again, does not by itself imply that all war-even when catastrophic-is unnecessary, let alone necessarily unjust. But it does suggest that artistic engagement with war understood as catastrophic, may yield insights into human nature that are as important to human self-understanding as those represented in artistic subject matter that is more quotidian.

• English & American cultural studies
• /
• v.18 no.1
• /
• pp.121-140
• /
• 2018

Faced with a series of violent confrontations on civil rights in the State of Alabama in 1963, John F. Kennedy gave a formal speech that heralded the end of his unusually long-drawn-out aloofness from the issue. The speech marked a new phase in Kennedy's political leadership as the thirty-fifth president of the United States employed a rhetoric of moral failure, defining the University of Alabama crisis and the ensuing civil rights struggle as a threat to American federalism and national ideals. This paper employs the formal, neoclassical terms of rhetoric to analyze the distinct mode of persuasion Kennedy employs in which the former U.S. president (1) appeals to moral interpretation as a proper solution to the aggravating social situation and (2) puts an interpretation on civil disorder in Birmingham, Alabama as a major threat to national identity, rather than a regional, largely party-political question.

• Journal of the Economic Geographical Society of Korea
• /
• v.21 no.2
• /
• pp.119-138
• /
• 2018

The Hmong people are one of the largest ethnic groups in Vietnam. They traditionally practice shifting cultivation for their daily subsistence. This group has a traditional governance system as well as strong clan and kinship relationships that occupy an important role in maintaining Hmong culture and livelihoods. The state's approval of the legitimate and statutory law for the Nature Reserve largely excluded local rights of access to and the use of natural resources. This study focusses on Hmong responses to the state interventions of the establishment of the Nature Reserve as well as forest land allocation. Based on Scott's contribution of Moral Economy (1976), the authors argue that local responses function as a 'risk-averter' against state intervention. Meanwhile, the intra and inter-ethnic relationships based on the 'subsistence ethic' help locals successfully mitigate state intervention. These findings help the state rethink their interventions, which have been constructed with very little respect for local differences or the desires of ethnic peoples. Furthermore, the main findings, which reveal that not only the intra-ethnic relationship but also the inter-ethnic relationship among ethnic minorities can play an important role in maintaining the Moral Economy, are expected to deepen the previous understanding on the Moral Economy, which has previously constrained its scope to the intra-ethnic relationship.

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

• 중국학논총
• /
• no.66
• /
• pp.227-264
• /
• 2020

In Sanyue, the identity of the state and the individual is discussed in terms of the class, ideology, system, moral ethics, tactical strategy, national view, Talent image, etc. and It pursues a historical approach in the world history and an attempt to self-realize in the history of mankind. This literature expresses the strength of military theory and discusses the main core points of the country as a military political and tactical strategy as follows: "Shangyue, zhongyue, and Xiayue. In the Shangyue in Sanyue, it describes how to distinguish the heroes who have been appointed through the ceremony, and it shows the accomplishment of the reason. In zhongyue, we discuss how to distinguish the contingency plan the meaning of change. In Xiayue, we discuss practical thinking of moral ethics and explain the possibility of All the officials and sages angry by considering the safety of the country."

• Journal of Korean Philosophical Society
• /
• v.116
• /
• pp.437-464
• /
• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.

• Asia-pacific Journal of Multimedia Services Convergent with Art, Humanities, and Sociology
• /
• v.8 no.8
• /
• pp.793-803
• /
• 2018

Since Confucius presentied 'zhong-yong' and Zi Si wrote Zhong-Yong (The Doctring of the Mean), specially since Zhu Xi edited Zhong-Yong as one of Si-Shu (The Four Books) and interpreted it, zhong-yong was not only recognized as the extreme of morality but also as a significant category of Confucianism. The purpose of this paper is to clarify how Jeong Yak-Yong criticized Zhu Xi's interpretation of zhong-yong, and furthermore, to search how Jung Yak-yong explain the zhong-yong by tree concepts of 'grasp', 'moral behavior', and 'habit'. Zhu Xi interpreted zong as a measured absolute middle of two-side and a non-launched original nature. Interpreted yong as a common truth. Therefore he interpreted zhong-yong as a common truth of neither excessive nor enough. Accordingly, Zhu Xi's zhong-yong can be understood as absolute zhong-yong without human's reflection and moral behavior. But Jeong Yak-Yong interpreted zhong as the state of a man's very hard-concentrate and grasp of situation, and interpreted yong as the state of a man's very hard-effort moral behavior and it's habit. Therefore he explained zhong-yong as a habit of moral behavior through grasp.

• 한국사회정책
• /
• v.20 no.2
• /
• pp.69-96
• /
• 2013

This paper is to critically review the economic reasoning of non-sustainability of welfare state due to its intrinsic incentive problems and to see how the nordic welfare state responds to them. The welfare state as a political design of state to pursue equality has social insurance as its main economic function. It survives market failure of private insurance to contribute to human capital investment and industrial restructuring. The universal tax-financed welfare state, however, has the problem of tragedy of commons such as reduced work incentive and work ethics. But, the existing nordic welfare state overcomes it through employment-focused policy arrangements, maintenance of work ethics and benefits moral, incentive mechanism of wage-compression, public educational investment and its complementation with social security. The Nordic model shows that problems of incentive and moral are not about those of theory and reasoning, but about their reality which policies and institutions could respond to.