• (The)Study of the Eastern Classic
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• no.37
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• pp.345-375
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• 2009

In relation to body conception, the introduction of western medicine to Joseon Korea started off some points in disputes: the one was whether the western anatomy was positive or not, the other was whether the cognition was ruled by heart or brain. In the long run of these disputes, that who had clarified the change of body conception was Choi Han Kee. His new conception of body was characterized as follow: on the one hand, it emphasized the mechanical conception of body; on the other hand, it emphasized the cognitive ability of body. But that his conception of body had obscure points: that is, its mechanical conception was intervened by chi(神氣), and his doctrine of cognition searched for the origin of cognition in balance of chi of the body. He had set up this conception of body by the combination of western medicine and chi, but the combination did not seem to be perfect. This point had appeared again in his conception of physics that he thought the basis of medicine. He had pursed the combination of chemical element and chi, but it could not be accomplished successfully unless he had abandoned the organicist conception of chi. In conclusion, his new conception of body was not free from the suspicion of a incomplete tentative construction.

• Journal of Christian Education in Korea
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• v.64
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• pp.145-171
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• 2020

Christian communities have long sought to find what type of moral judgment is appropriate and what the Christian behavior is, by taking the church's ethical norms and behavior patterns as objects of reflection. In the same context, Christian education also tried to base the psychological rationalism of J. Piaget and L. Kohlberg, but the reason-centered structural development theory was not the answer. In fact, the structural development theory, which emphasized autonomy while excluding emotions from the moral judgment process, over-emphasizing cognition or reason, eventually led to moral relativism, unlike what was intended. In addition, it was criticized for not being able to adequately elucidate the gap between human moral reasoning and behavior, and for attempting to interpret morality excessively within the context of social culture. Recently, these limitations of structural developmental theory have been reinterpreted by neuroethics, especially moral psychology theories, which claim that moral judgment ability is physically wired in the brain and relies heavily on networks between cortical and limbic system. The purpose of this paper is to review some of the newly emerged research themes of neuroethics, and then to discuss two main theories that explain morality in the perspective of neuroethics and the implications that Christian education should pay attention to.