• The Journal of Korean Academic Society of Nursing Education
• /
• v.8 no.1
• /
• pp.17-28
• /
• 2002

The purpose of this study was to provide the basic sources for educational program that identifies moral judgement and ethical values of nursing students. The subjects consisted of 114 nursing students in college. Data were collected by the Korean Form of Moral Development Inventory(Shin, 1997) and Nursing Ethical Values(Lee, 1990) from March 5 to 21. 2002. The findings were as follows: 1. The mean score of the stage 5B was higher than the score of other stages. The mean score of P(%) was 39.15. No significant difference were found between P(%) and general characteristics. 2. The mean score of the nursing ethical values was 3.38. The nursing students took the position of deontology slightly. In nurse-colleague relationship area(4.22), the subjects should to taking evidently deontological position. 3. According to general characteristics, no significant difference was found except nurse-patient relationship area among subcategory of ethical values. The mean score of this area by influence person of moral development were significantly different at the .05 level. 4. The trend of subjects in action choices on 4 dilemmas of the DIT showed between-subjects variability. Action choices on 'Heinz and the drug', 'Doctor's dilemma', and 'webster' were 'pro' in most of subjects, whereas 'escaped prisoner' was 'con'. 5. The ethical values in human-life area associated with action choices on 'Heinz and the drug' was significantly different . And the nursing ethical values, human-life area, and nurse-nursing task relationship area were significantly different according to action choices on 'Doctor's dilemma'. 6. There was found little correlation between action choices on 4 dilemmas of the DIT and moral judgement. Also little correlation was shown between action choices on 4 dilemmas of the DIT and ethical values. No significant correlation were found between moral judgement and nurse ethical values.

• The Journal of Industrial Distribution & Business
• /
• v.11 no.4
• /
• pp.47-56
• /
• 2020

Purpose: This study aims to explore how consumers respond to the immoral actions of a CEO. More specifically, this research focuses on the moral reasoning processes used by consumers in order to maintain support for the CEO despite the immoral action. In addition, this research suggests that support for the CEO would improve product purchase intention. Research design, data, and methodology: To test the hypotheses presented, an online research company was hired and online survey was conducted with adult participants. Online research company sent an email to the potential subjects asking their participation in an online survey. Subjects were able to participate in the online survey by clicking a link to the survey. When the participants clicked the link, they were instructed to read a fictitious newspaper article on a CEO's immoral action. And then, they were asked to answer several questions online. Responses were obtained from 336 adults participants and data were analyzed using SPSS Hayes Macro for a moderation effect and AMOS for a structural equation model. Result: Moral reasoning processes were divided into moral decoupling and moral rationalization and analyzed to determine their influence on product purchase. Also in this study, we suggest the public self-consciousness of consumers as an antecedent of moral reasoning processes, and argue that consumers with high public self-consciousness are more likely to engage in moral decoupling than moral rationalization. Conclusions: Our results showed that moral decoupling and moral rationalization improved the consumer's perception of corporate ethicality, which increased product purchase intention. In addition, consumers with high public self-consciousness were more likely to engage in moral decoupling than in moral rationalization. In addition, this research suggested that severity of the scandal would moderate the impact of public self-consciousness on moral decoupling. However, this hypothesis was not supported statistically since most participants perceived the scandal to be a highly severe incident, that may lead to an insignificant interaction effect between severity of the scandal and public self-consciousness. This research expands the scope of available research on corporate ethics and consumer responses to negative information involving celebrities and provides practical implications for corporate crisis management.

• Journal of Korean Philosophical Society
• /
• v.147
• /
• pp.59-76
• /
• 2018

What are the conditions make a being x a moral agent? Can an artifact be moral agent? A moral agent is considered to be a rational being capable of distinguishing between right and wrong. This study critically analyzed Davidson's position on the condition of the rational being and argued that the network of beliefs with propositional attitude and the beliefs as their background cannot be a requisite for the rational being. Later, it proves that the conditions proposed by $Proke{\check{s}}ov{\acute{a}}$ are merely paratactically listed superficial elements. The moral agent in this study includes the rational agent and it is proven that the strong first person viewpoint is the necessary and sufficient condition for rational agent and moral agent. In conclusion, it suggested a the sketch of moderate skepticism which sets the tentative limit on the agent potential in an artifact by suggesting conditions for moral agent instead of intense skepticism that strongly denies the potential as the moral agent.

• Science of Emotion and Sensibility
• /
• v.12 no.4
• /
• pp.411-424
• /
• 2009

Morality is one of the references when people judge the world. In two studies we addressed the impact of social distance and mood on moral judgment. Participants judged the people who kill one person to save the many by moral and action appropriateness. In study 1 Social distance was induced in best friends and strangers condition. We hypothesized that judgments rely on deontology depends on social distance. Study 1 showed that same actions in moral dilemmas are judged more severely when the people are more socially distant(strangers). But this effect of social distant was found only judgment of moral appropriateness. Study 2 examined how mood can affect moral judgment. There have been many work investigated the role of mood in determining the kind of cognitive processing. Results from study 2 showed participants in positive mood condition are judged more severely. This difference between positive and negative mood was found only judgment of action appropriateness in contrast with study 1. These results suggested that moral judgment can be affected by social distance and mood. We also found that these factors have selected impact on moral and action appropriateness.

• The Journal of the Korea Contents Association
• /
• v.19 no.11
• /
• pp.653-663
• /
• 2019

This study focuses on the integrity education at the elementary school by the four components as follows: moral sensitivity, moral judgment, moral motivation, and moral practice. This class was conducted by senior teachers of 30 years of teaching experience in Seoul. As a result, teachers and students were very interested and involved in the new program. In the future, this study waits for more diverse quantitative and qualitative research to verify the effectiveness.

• Korean Journal of Child Studies
• /
• v.19 no.2
• /
• pp.115-132
• /
• 1998

The present study investigated the construction of the moral concepts of 3-, 4-, and 5- year old Korean children. Instruments were the Maternal Behavior Research Instrument by Schaefer for mother and feather nurturing attitudes, and the Domain Distinctiveness Model for children's moral judgments. Maternal and teacher attitudes were categorized by the affection-rejection factor consisting of affection-affection, affection-rejection, rejection-affection, and rejection-rejection dimensions, and by the permissive, -control factor consisting of permissive-permissive, permissive-control, control-permissive, and control-control dimension. Children's data were collected with an individualized interview in which children were asked to judge moral and social conventional transgression events. 30 children were assigned to each of the maternal/teacher attitude dimensions; thus, there were 120 children for each factor. Results showed that (1) the affection-affection cohort was must strongly related to moral rules using both the seriousness criterion and deserved punishment criterion, and (2) the permissive-permissive cohort was most strongly related to reasoning and action. However, this cohort did not break out of children's structural limitation (limited responses to the intangible).

• Korean Journal of Cognitive Science
• /
• v.29 no.2
• /
• pp.137-160
• /
• 2018

The present article reviews recent arguments on the moral-conventional distinction in moral judgment and discusses the implications for moral psychology research. Traditional research on moral judgment has considered both the evaluation of transgressive actions of others and the categorization of the norms on the moral-conventional dimension. Kohlberg, Piaget, and Turiel (1983) regard moral principles to be clearly distinguished from social-conventional norms and suggested criteria for the moral-conventional distinction. They assume that the moral domain should be specifically related to the value of care and justice, and the judgment for the moral transgression should be universal and objective. The cognitive developmental approach or social domain theory, which has been generally accepted by moral psychology researchers, is recently being challenged. In this article, we introduce three different approaches that criticize the assumptions for the moral-conventional distinction, namely, moral sentimentalism, moral parochialism, and moral pluralism. Moral sentimentalism emphasizes the role of emotion in moral judgment and suggests that moral and conventional norms can be continuously distributed on an affective-nonaffective dimension. Moral parochialism, based on the evidence from anthropology and cross-cultural psychology, asserts that norm transgression can be the object of moral judgment only when the action is relevant to the survival and reproduction of a group and the individuals within the group; judgment for moral transgression can be as relative as that for conventional transgression. Moral pluralism suggests multiple moral intuitions that vary with culture and individual, and questions the assumption of the social domain theory that morality is confined to care and justice. These new perspectives imply that the moral-conventional distinction may not properly tap into the nature of moral judgment and that further research is needed.

• Journal of Physiology & Pathology in Korean Medicine
• /
• v.16 no.4
• /
• pp.626-629
• /
• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• Journal of Korean Philosophical Society
• /
• v.142
• /
• pp.1-25
• /
• 2017

Kant's doctrine of virtue shows how an actor should behave morally in an individual situation with moral law defines the limits of human action. There is latitude for action in the course of formulating the maxims of action by an actor. And moral judgement, as Aristotle's Pronesis, is very important in the latitude for action. In the doctrine of virtue, Kant suggests two kinds of duty of virtue: one's own perfeciton as an obligatory end, and the happiness to others as an obligatory end-and raises the question of casuistics for each. However, this was the practice and training for the human moral life by application of the moral law. In particular, Kant saw that ethics does not give laws for action, but only give laws for the maxims of action, and further intended to realize the practice in a proper way of seeking truth through casuistical questions. Thus, Kant points out that the casuistic is related only to ethics in a fragmentary way and is added to ethics only as a comment on the system. According to Kant, virtue and judgment are inevitable to apply categorical imperative in the empirical and realistic world. In other words, virtue and judgment are necessary to enable people who are likely to act in accordance to inclination to live a moral life in accordance with the command of reason. Thus Kant saw that in order to take wide duty into narrow ones, human beings must not only have to cultivate virtues as a strong power of will, but also to exercise judgment. In addition, the distinction between duty of law(narrow obligation) and duty of virtue(wide obligation) is dependent on whether there is a latitude for action in the application of both duties. So the role of virtue and training of judgement is very important in the latitude for action that occurs in the process of formalizing actor's maxims. In detail, as the duty is wider, so man's obligation to action is more imperfect, but the closer to narrow duty(Law) he brings the maxim of observing this duty(in his attitude of will), so much the more perfect is his virtuous action. Thus, it was an effort to show how Kant's best moral principles, that is categorical imperative could be applied to the real world at the time of criticism. Of course, even if it is difficult to assess Kant's efforts as successful, criticizing Kant's ethics as 'formal', 'abstract', or 'monologous' is not persuasive because of critics did not understand his ethics as a whole.

• The Journal of the Korea Contents Association
• /
• v.19 no.11
• /
• pp.415-423
• /
• 2019

This study focused on establishing the basic direction for the development of officials ethics education contents using value clarification. The value clarification is well known as an effective teaching and learning method to develop moral judgment among others as follows: moral sensitivity, moral motivation, moral practice. This study outlines the teaching-learning method and the evaluation method for the actual officials ethics education. This waits for the further empirical works.