• 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 Ethics
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• no.97
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• pp.279-306
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• 2014

This study presents the leadership model that is to build of ethical and cultural leadership. This model is to operat the functions of a systemof leadership that based on the universal principles of life, that is performed bybalance and harmonized judgment of the ideal ethical oughtfulness and cultural values, and practise ethically through relationship, process, and skill of leadership. And this model turn out to lead a real impact and then overcome conflict, problem solving, motivation. To check the validity of leadership, this study analysis the case study of leadership of King Sejong. His leadership is based at heaven that on the basis of the universal principles of life. The ideal ethical oughtfulness is to cares for people and the value of the cultural is to cherish the people's will. His leadership is to be balance and harmonized judgment of the ideal ethical oughtfulness and the cultural values by practice of virtues through relationship, process, and skill of leadership. Leadership relationship is a equal role relationship that are the children of the sky, thus to be coexistence and harmonyin close collaboration. Leadership process is a process of transvaluation to ensure the validity of the values by rational discussion and persuasion. Leadership skills led to active obedience through leading by example and love of learning. King Sejong' leadership is the leadership that ethical and cultural leadership become well-implemented.

• Journal of Korean Academy of Nursing Administration
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• v.23 no.1
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• pp.52-62
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• 2017

Purpose: The aim of this study was to elucidate clinical nurses' ethics germane to information literacy and perception of patient data privacy and thus help nurses to develop more positive and consolidated ethical values. Methods: For this study a descriptive survey design was used. Participants were 142 nurses who worked in a hospital and completed self-report questionnaires. Data were collected from August 1 to 5, 2016 and were analyzed using independent t-test, ANOVA, $Scheff{\acute{e}}$ test, Pearson correlation coefficients, and stepwise multiple regression with SPSS 22.0. Results: Ethical value had a positive correlation with information needs (r=.25, p=.002) in information literacy as well as in direct patient care (r=.27, p=.001), shift work (r=.20, p=.016), patient information management (r=.39, p<.001), and communication (r=.24, p=.004) in perception of patient data privacy. Patient information management, educational background, and age were significant variables predicting the level of ethical values and accounted for 21% of the variance. Conclusion: Ethical values education with particular emphasize on managing patient information should be encouraged for nurses who are younger and have a lower education level. Findings indicate a need for education programs to guide clinical nurses to utilize appropriate information when solving ethical challenges in every day nursing practice.

• Journal of the Korean Society of Costume
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• v.14
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• pp.167-183
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• 1990

As an attempt to view Chason costume from a aesthetic perspective, the aesthetic values of the Choson people, as expressed through the aesthetic characteristics of costumes, are pursued in this study. To appreciate the beauty of the traditional Korean costume, the following aesthetic characteristics of Choson costumes are investigated: form, color, pattern, material and ornament. From the view point of aesthetics, this study shows that Choson costume had comfortable and voluminous forms with beautiful curved lines and rhythm. The most favored colors were white and natural colors of materials. However unusual combination of colors such as the contrast of black and white, the harmony of the primary and rainbow colors were often used. Patterns revealed two aspects : while subdued patterns generally prevail, at times the unexpected beauty of primary colored patterns draws our attention. Smooth natural materials were preferred. Ornaments both for practical and decorative purposes were used together with certain colors and patterens, indicating wearer's status and warding off the evil's spirits. The aesthetic values in costumes as expressed through the aesthetic characteristics can be classified into the following categories: the beauty of nature, the beauty of personality, the aesthetics of evil's eye and the beauty of tradition. The beauty of nature, as appreciated by the Chason people through their prevailing nature, the "Pung-rew Spirit" and through their Worship of Heaven, produced aesthetic characteristics in harmony with nature. The beauty of personality influenced by the ethical standard of Confucianism produced aesthetic characteristics in costumes, through which the appropriate personality was shown for the appropriate social status. On the other hand, the aesthetics of evil's eye, rooted deeply in Folk religion and Shamanism, contributed to various aesthetic characteristics, which strongly inclined to sorcery and symbolism through choice of patterns, colors and ornaments. Finally, the beauty of tradition, which was based on the ethics of Confucianism and the Choson people's conservative tendencies, demonstrated the strong tendency to adhere to the external characteristics of the Choson costume. These aesthetic values were the yardsticks of the aesthetic judgment of the Choson people. These values influenced Chason people in designing costumes and in appreciating the beauty of costumes. The aesthetic experience and attitudes of the Chason people, which were based on these aesthetic values, represented their aesthetic consciousness and desires.

• The Journal of Korean Philosophical History
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• no.39
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• pp.85-114
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• 2013

Traditional values refer to one's attitudes or perspectives developed by negotiating with oneself, others, society, world, nature and universe, which include thoughts on what is right, desirable, and what is dos and don'ts. The purpose of this study was to investigate values which Korean people traditionally emphasized, and their changes by epochal situation focused on the Choson Era. Also, this study intended to assist in finding values and meaning which should be passed down and manifested in contemporary society based on the study results. In this context, I select some positive values in the background of the Joseon dynasty. As traditional values or ethics in Korea destroyed and distorted going through the period of Japanese colonialism, all the existing social culture and traditional culture were denied, which resulted in vanishing common value which led community for several hundred years. The loss of common value caused community destruction and collapse, and made Korean people seek to survival, success and advancement in life as suffering from severe conflict of values. Experience of hollow state of mind caused by historical and cultural severance left distorted and degenerated values to Korea people, which made them pursue false values without realizing true meaning of traditional values. The true meaning of traditional values should be universal no matter how society changes, and could be milestone to contemporary people wandering aimlessly. Realizing and reconsidering the meaning of traditional values to found comtemporary values of Korean people by reflecting on history can produce significant results beyond age-old debate about East or West, and tradition or modernity.

• Journal of Korean Academy of Nursing Administration
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• v.13 no.3
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• pp.285-292
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• 2007

Purpose: The purpose of this study was to identify the factors influencing the nursing professional values(NPV) of college nursing students. Methods: A convenience sample of 274 subjects was recruited from the department of nursing at a college. The survey was conducted from May 29 to Jun 20 2006. The data was analyzed using descriptive statistics, Pearson correlation coefficients, and stepwise multiple regression with SPSS/WIN 10.1. Results: The average item score of NPV, satisfaction, socialization, self-esteem were 3.60, 3.00, 2.74, and 2.71. The NPV of nursing students showed a significantly positive correlation to speciality satisfaction(r=.28-.46), socialization(r=.13-.46), and self-esteem(r=.12-.15). The significant factors influencing NPV of nursing students were service, curriculum satisfaction, social perception satisfaction, leadership & popularity, and sociability, which explained about 37.5%. Conclusions: Therefore, on the basis of this study's result, when nursing educational programs are developed to make positive NPV, these factors need to be considered.

• Cross-Cultural Studies
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• v.34
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• pp.259-284
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• 2014

$Ren{\acute{e}}$ Char and Yi Yuk-Sa have similarities to be accepted as representative poet of resistance in France and South Korea's history of literature. These similarities lead us to make a comparative study on two poets not having any positive influencing relationship. Their experiences as a independence fighter have a great effect on their whole works. This study applies concept of "Po-ethica" to compare features and values about their works. This concept anticipates ethical and existential throwbacks not an aesthetic throwback. Their poems are remarkable that they not only present a ethical perspectives surpassing the "lettrism" but also show the lyricism in poems of resistance surpassing patriotic and ideological appeal. This lyricism results from the pursuits of a true life not a confidence of the goodness. The similarities and differences in their works can be a clue for rediscovering the meaning and values of poems of resistance. Rilke said, "The Poem is the experience". Char's poems are more experiential than any other poet's poems. His poems of resistance show a personal life than deconstruction of discourse such as nationality and father land. On the other hand, Yuk-Sa's poems show a prospect of nature and the macrocosm. This naturalization of a resistance surpass a pastoral attitude of forgetting their phases of the times and reality. Therefore, their "Po-ethica" of resistance is valid today.

• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.120-133
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• 2021

This paper proposes an interpretation of Charles Ess's pros hen pluralism, especially concerning what constitutes the single end point (hen) toward which the pluralistic viewpoints converge (pros). The single end point, I argue, is constituted by an empirical social reality that obtains in the world at a particular period. In other words, it is the fact that we happen to agree largely and broadly on several ethical issues that serves as the end point in Ess's theory. The reason is that humans happen largely to share the same goals and values qua human beings, such as the desire for communication and cooperation with one another. It is not their rationality, or any other permanent and ideal characteristic, that serves as the source of normativity for human beings, but rather the contingent facts that obtain at a particular place and time, facts that humans happen to agree on. This raises an obvious objection of what to do with those who might cherish a very different set of values. The answer is that the globalized nature of the world today, especially deepened by information technology, makes it increasingly difficult for any groups to remain isolated. This does not imply, however, that disagreements are not possible. On the contrary, disagreements are a part of the whole process from the beginning. At the theoretical level, there is always a need for those who disagree on the theoretical issues rationally to persuade one another. This is also part of the empirical reality referred to earlier.

• Journal of Distribution Science
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• v.22 no.7
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• pp.53-61
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• 2024

Purpose: This study aims to analyze distribution of work ethic factors in moderating the influence of Locus of Control on Employee Performance at PDAM (Regional Water Utility) Makassar City. Research design, data and methodology: The sample uses a purposive sampling method with a number sample as many as 35 respondents in PDAM Makassar City. The data collection method used is giving questionnaires to employees in accordance with the research conducted. Data analysis was carried out using multiple linear regression analysis tests and moderated regression analysis with an absolute difference value approach. Results: Locus of control has a positive and significant effect on employee performance and distribution of work ethics are able to moderate the influence of locus of control on employee performance in PDAM Makassar City. Conclusion: when locus of control increases it will be followed by an increase in employee performance, and also equal distribution of work ethic will strengthen the influence of locus of control on employee performance at PDAM Makassar City. Work ethic values that can be implemented include determining work ethic values, clear communication to evaluation and adjustment. The limitation of this research is that it only uses respondents from civil servants and needs further development.

• Management & Information Systems Review
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• v.34 no.3
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• pp.1-16
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• 2015

This study holds various implications and usefulness toward nurses as well as hospitals in that the study empirically found out the relations among hospitals' ethical climates, employee engagement (job engagement and organizational engagement) and intention to quit. The study shows that nurses' awareness of principles of responsibilities and benevolent ethical climates impact on enhancing organizational engagement and lowering intention to quit. Internally, employees are encouraged to make decisions accompanying fairness and responsibility and thus, shared values will be created between hospitals and nurses, while it will contribute to create a good image of the hospital to the public. However, it is also revealed that climates deficient in ethics, such as a climate of selfishness, have strong negative influences on workplace attitude of nurses. Therefore, recognizing importance and effectiveness of ethical climates, hospitals should underscore personal ethics of managers and nurses, and should go further to exert strategic efforts on the organizational level to create ethical hospital climates where nurses can naturally take ethical actions.