• The Journal of the Convergence on Culture Technology
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• v.4 no.1
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• pp.207-217
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• 2018

The purpose of this study was to identify nursing research trends for the consciousness of bioethics published in korea. A total of 30 studies were analyzed using descriptive statistics. 70% of the studies was published for the last five years, and 76.7% of studies were conducted in a descriptive study. Nursing students accounted for 83.1% in terms of the participants, and a questionnaire was used for the data collections in the entire studies. The studies considered ethical aspect accounted for 90.0%. In the experimental studies, the nursing intervention was a education program, and dependent variables of the studies included consciousness of bioethics, moral sensitivity, critical thinking and moral judgment. Among the top 10 priorities in the key words, the first priorities was the bio-medical ethics. In conclusion, it is suggested to develop an expanding-iterative studies, qualitative studies, and development of bioethics programs for nurses.

• Journal of English Language & Literature
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• v.57 no.5
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• pp.757-786
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• 2011

Seneca, the most influential classical Stoic and Justus Lipsius, the founder of Renaissance Stoicism suggest constancy, an unmovable strength of the steadfast mind based on reason and sound judgment, as a practical way or attitude in life full of both public and private evils. As a member of the Sidney family, Wroth is very much likely to have been influenced in molding her concept of constancy by Senecan and Lipsian Stoicism, which was introduced into England through Sir Philip Sidney's friendship with Lipsius. This paper explores Wroth's concept of constancy in Urania as a Stoic ideal in the context of the major Stoic writings of Seneca and Lipsius. While the titular character of the romance Urania shows some inherent attributes of Stoic constancy from the beginning of the romance, Pamphilia as the pattern of constancy gradually perfects the virtue through the ordeals of her love of Amphilanthus and her queenship. Her frequent retirements into private and secluded places are the essential occasions for her disciplining in Stoic constancy through self-examinations of her psychological and emotional disorders and poetry writing. Amphilanthus, a constantly inconstant lover, fully understands the importance of constancy in love as well in life only after his marriage to another woman and Pamphilia's marriage to another man. At the end of the romance they come to accept the vicissitudes of life in Stoic constancy. In Urania, Wroth transforms the strongly masculine Stoic constancy into a female heroic ideal. Thereby she presents those female characters as important political, ethical and cultural subjects and their constancy as a thread through the labyrinths of love and life.

• Korea Trade Review
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• v.48 no.2
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• pp.95-110
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• 2023

This paper presents an example of the introduction and operation of the PBL so that students can have the ability to apply the problems of corporate social responsibility and ethical values that must be considered by exporting companies or multinational companies, which are the main research subjects of business dynamics. As a result, students were able to broaden their views through self-directed classes and presentations, listen to and share opinions of other students through discussions, and were able to take a logical approach to judgment standards involved in specific corporate activities, showing that the PBL teaching method is effectively applied to business ethics classes.

• The Journal of the Convergence on Culture Technology
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• v.10 no.2
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• pp.333-341
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• 2024

So far, the rationality of management decisions has been limited to the economic rationality of maximizing self-interest. However, management rationality in the ESG era, which pursues the interests of the environment, society, and the company from the perspective of harmony and balance, requires new judgment standards. The goal of ESG management is sustainable development. Sustainable development goes beyond the accumulation of wealth, which was the goal of the past economy, and aims for the happiness of the entire society, including coexistence and fair development that develops together with the entire society. From Aristotle's perspective, the happiness of the entire society promoted by sustainable development is no different from the highest good of citizens, members of the community. Accordingly, this paper attempted to explore the new management rationality required for managers in the ESG era by comparing Aristotle's concept of citizenship with the concept of 'corporate citizenship', one of the main concepts of ESG management. Through this, we sought to show that companies are essentially communal entities and that the company's pursuit of profit requires rationality of balance and harmony with environmental and social interests.

• The Critical Review of Religion and Culture
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• no.31
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• pp.255-287
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• 2017

This paper analyzes the religious circuit of suicidal concept based on verbal expression and ritual acts, which are found in the suicide discourse of Korean Catholic Church and Protestant Church. In the relationship of suicide and religion, it is easily overlooked the religious circuit and its construction that forms the concept of suicide among the religious laymen. It is assumed that the belief system of traditional religions prohibits suicide and the laymen accordingly construct a perception or concept of suicide along with this belief system. Various studies on this subject have proved it. However, in order to understand the religious way of constructing the concept of suicide on a personal level, it is necessary to pay attention to the religious environment in which the concepts and emotions of suicide circulate. The laymen do not passively and perfectly accept the finely established suicide concept provided by the doctrine or the theology. Rather, the laymen tend to collect the pieces of concept over the suicide that are drifting in the religious environment of his/her daily routine life and to make an concept of suicide in an incomplete form. We can find the unstable and imperfect traits of such a suicide concept through the experience of suicide survivors who have a religious background. For the suicide survivors with religious beliefs, they resist the formal doctrinal and theological provisions to suicide, or try to understand the notion of suicide in their own contexts. In terms of linguistic expressions and ritual acts relating to suicide, the attentions are differently directed in the public and the private domain among the religious groups. Considering on the high rates of suicide in Korean society, the Korean Catholic Churches are increasingly tolerant over the suicide and accept it in the public sphere. It is unlikely when comparing to the negative attitudes of the suicide in the past. However, such tolerance does not go beyond the doctrinal and ethical judgment that defines suicide as a serious sin. The once-committed lay believer's speech and gestures usually contain the various emotions, such as sadness, grief, anxiety, regretfulness, eagerness, and pain in the private spheres. The language and gestures with these emotions have been activated in the religious circuits of suicide, being extended to the religious apparatus for the person who died of suicide. In case of Protestantism, the institutional organizations, such as the particular denominations and the individual-churchism of the Korean Protestant Churches, and their own interpretations of the Bible have in the private sphere strongly effected on the linguistic expressions and the rituals related to the suicide. The religious-ethical judgment of the suicide is varied how the suicide is interpreted by the theologians and the pastors. And the ritual acts for healing the complex feelings and the psychological wounds of the suicide survivors are not actively explored and adopted yet. It makes harder to approach and heal the protestant followers since they emphasize the innermost belief and the salvation assurance faith.

• Journal of The Korean Association of Information Education
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• v.12 no.2
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• pp.213-222
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• 2008

The information society based on Internet has positive effects to provide us with abundance and comfort as well as enhancement of quality of life. But it also has negative effects which bring about more serious social problems than real life. These negative effects of the cyber space are especially critical to elementary school students who do not have good judgment capability and clear concept on cyber space. To solve these problems, we have to let them have ethical sense to respond to the dysfunctions of Internet. We need to enforce Internet ethics education at home and in school so that they can behave as responsible and moral behaviors in this information society. Because the most of the elementary school students usually use Internet at home, the role of their parents can be particularly important factor in Internet ethics education. The purpose of this paper was to identify the current status of the consciousness on Internet ethics of the elementary school students who are the creators of new culture on Internet and their parents who make great influence on their education, and to study what influence the consciousness on the Internet ethics of parents has made on the Internet usage of their children. Through this study, we try to provide the desirable direction for Internet ethics of elementary school students.

• Journal of the Korea Society of Computer and Information
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• v.29 no.4
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• pp.73-82
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• 2024

In 2017, the United Nations reported that the population aged 60 and above was increasing more rapidly than all younger age groups worldwide, projecting that by 2050, the population aged 60 and above would constitute at least 25% of the global population, excluding Africa. The world is experiencing a decline in the rate of increase in the working-age population due to global aging, and the younger generation tends to avoid difficult and challenging occupations. Although theoretically, AI equipped with artificial intelligence can replace humans in all fields, in the realm of practical information security, human judgment and expertise are absolutely essential, especially in ethical considerations. Therefore, this paper proposes a method to retrain and reintegrate IT professionals aged 50 and above who are retiring or seeking career transitions, aiming to bring them back into the industry. For this research, surveys were conducted with 21 government/public agencies representing demand and 9 security monitoring companies representing supply. Survey results indicated that both demand (90%) and supply (78%) unanimously agreed on the absolute necessity of such measures. If the results of this research are applied in the field, it could lead to the strategic development of senior information security professionals, laying the foundation for a new market in the Korean information security industry amid the era of low birth rates and longevity.

• Cross-Cultural Studies
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• v.52
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• pp.53-78
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• 2018

In the moral culture of the West, love and justice are two commands with roots in ancient times. One is the heritage of Hebraism, and the other belongs to the tradition of Hebraism and Hellenism. The two concepts are the most important virtues required for preserving stability in society. These two commands are compatible, in an exclusive relationship to each other. To ultimately seek their reconciliation, the precise concept analysis and understanding of each of them should be premised on, due to the multi-layered meaning of implications of the two concepts. To this end, we first have started with a lexical meaning and have done a conceptual analysis of what these two concepts are expressing. We have looked at Paul $Ric{\oe}ur$ in his interpretation of the discourse of love and justice. Finally, we looked at how these two concepts are narrated in literature. Through the literary works of Stendal, Albert Camus, and Dostoevsky, we have seen examples of literary configurations that have been embodied in life. In this way, through conceptual analysis, discourse analysis, and narrative analysis of the two concepts, the following conclusions were drawn. Love and justice were not a matter of choice. We could see coldness and unrealism of a society lacking love or with a problem of unclean love, through Stendhal's and Albert Camus' novels and their actual debate. In addition, in unclean paternalism, risk of the power of love blocking certain a certain touch of justice was also confirmed. So, it was necessary for a healthy future society to explore the possibility of the coexistence of love and justice. We confirmed the possibility of compatibility in a 'considerate balance' wherein the 'moral judgment in situation' is required, as Paul $Ric{\oe}ur$ expressed. This ideal situation may be realized when forms of love involving solidarity, mutual care, and compassion with pain like Dostoevsky are combined with the principle of distributional justice. When Albert Camus pursued justice and eventually faced reality and mentioned the need for mercy, he could have made a moral judgment based on this situation. In the end, love protects justice, and justice contributes to the realization of love. Justice reduces super-ethical love to moral categories, and love plays a role in enabling justice to exert its full force.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Korean Journal of Agricultural and Forest Meteorology
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• v.17 no.4
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• pp.358-383
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• 2015

The concept of 'carbon footprint' has been developed as a means of quantifying the specific emissions of the greenhouse gases (GHGs) that cause global warming. Although there are still neither clear definitions of the term nor rules for units or the scope of its estimation, it is broadly accepted that the carbon footprint is the total amount of GHGs, expressed as $CO_2$ equivalents, emitted into the atmosphere directly or indirectly at all processes of the production by an individual or organization. According to the ISO/TS 14067, the carbon footprint of a product is calculated by multiplying the units of activity of processes that emit GHGs by emission factor of the processes, and by summing them up. Based on this, 'carbon labelling' system has been implemented in various ways over the world to provide consumers the opportunities of comparison and choice, and to encourage voluntary activities of producers to reduce GHG emissions. In the agricultural sector, as a judgment basis to help purchaser with ethical consumption, 'low-carbon agricultural and livestock products certification' system is expected to have more utilization value. In this process, the 'cradle to gate' approach (which excludes stages for usage and disposal) is mainly used to set the boundaries of the life cycle assessment for agricultural products. The estimation of carbon footprint for the entire agricultural and forestry sector should take both removals and emissions into account in the "National Greenhouse Gas Inventory Report". The carbon accumulation in the biomass of perennial trees in cropland should be considered also to reduce the total GHG emissions. In order to accomplish this, tower-based flux measurements can be used, which provide a direct quantification of $CO_2$ exchange during the entire life cycle. Carbon footprint information can be combined with other indicators to develop more holistic assessment indicators for sustainable agricultural and forestry ecosystems.