• Korean Journal of Child Studies
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• v.14 no.2
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• pp.95-114
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• 1993

The purpose of this study was to examine developmental trends in children's understanding of the effect of emotion on moral transgressions. The subjects were 120 children, 15 boys and 15 girls each at 4, 6, 8, and 10 years of age. The subjects listened to the moral transgression stories which were revised by this investigator based on Arsenio and Kramer's(1992) study. They reported their emotional attribution, justification, and emotional intensity about the story children engaged in moral transgression. The data of the present study were analyzed by ${\chi}^2$ and 2-way ANOVA for repeated measures. The results showed that (1) most of the children expected victimizers to feel happy. While happy responses decreased with age, fear responses increased with age. Most of the four-year-olds expected victims to feel sad, but 6-, 8-, and 10-year-olds expected anger. (2) Most children justified victimizers' emotions in terms of the outcome produced by victimization. This outcome-focused justification decreased with age, but morality-focused justification increased with age. In contrast, most children justified victims' emotion in terms of the victimization. This victimization-focused justification decreased with age, but morality-focused justification increased with age. (3) Most children viewed physical harm more negatively than theft on the part of victims.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Journal of Ethics
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• no.82
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• pp.73-125
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• 2011

This article aims to search for moral educational implication of J. D. Greene's recent neuro-scientific approaches to deontological ethics. Recently new technique in neuroscience such as fMRI is applied to moral and social psychological concepts or terms, and 'affective primacy' and 'automaticity' principles are highlighted as basic concepts of the new paradigm. When these principles are introduced to ethical theories, it makes rooms of new and different interpretations of them. J. D. Greene et al. claim that deontological moral judgments or theories are just a kind of post hoc rationalization for intuitions or emotions by ways of neuroscientific findings and evolutionary interpretation. For example, Kant's categorical imperative in which a maxim should be universalizable to be as a principle, might be a product of moral intuition. Firstly this article tries to search for intellectual backgrounds of the social intuitionalism where Greens' thought originates. Secondly, this article tries to collect and summarize his arguments about moral dilemma responses, personal-impersonal dilemma catergorizing hypothesis, fMRI data interpretations by ways of evolutionary theory, cultural and social psychological theories, application to deontological and consequential theories, and his suggestion that deontological ethics shoud be rejected as a normative ethical thought and consequentialism be a promising theory etc. Thirdly, this tries to analyse and critically exam those aspects and argumentation, especially from viewpoints of the ethicists whose various strategies seek to defeat Greene's claims. Fourthly, this article criticizes that his arguments make a few critical mistakes in methodology and data interpretation. Last, this article seeks to find its implications for moral education in korea, in which in spite of incomplete argumentation of his neuroscientific approach to morality, neuroethics needs to be introduced as a new approach and educational content, and critical materials as well.

• Journal of Korean Philosophical Society
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• v.148
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• pp.357-377
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• 2018

In order to concludes that human being is in the making, not a being already perfectly made, this paper goes through four steps. The first step raises a question that human being is only a being of reason. The Kant's assertion that human being has a moral capacity of 'good will' seems to be distorted portrait of human being. The second step calls into a question that human being can obey universal moral laws. Any universal moral law can't be obeyed by moral agent, because he can't exclude his external situations which are ceaselessly changing. Nevertheless imperatives of reason which require to obey the universal moral laws seems to be a 'unfortunate legacy' to human being. The third step demonstrates that imperatives of reason are originated from dualism which have dichotomize "mind vs. body" as "internal capacity vs. external situation". According to dualism, imperatives of reason require internal capacity to exclude emotions or desires which are sensitive to external influences. The fourth step discusses that interacting of inner and outer is to be necessary for human being. Then, reason is to be really in one glove with emotions which are beginning form externals, otherwise reason can't stop being powerless to any external situation. Concludingly any human being is to be processing to a new being, not situating any extreme antagonism of "reason vs. emotion". Because of emotional human animal, not a perfect god, humans being is in the ceaseless process into the making a new self.

• The Korean Journal of Community Living Science
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• v.20 no.2
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• pp.169-180
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• 2009

This study was performed to examine the emotion expectations and explanations of four participants(an actor, a recipient, a child observer, and an adult observer) in moral, social-conventional, and personal rule transgression situations. Six vignettes describing the rule transgressions were presented to 200 children who were either five or seven years old. The children were asked to predict and explain each participant's emotions. The children's emotion expectations were different depending on the domain of the rule transgressions and on the type of the participant. The actors were predicted to feel happy during all transgressions, while the recipients and two observers(a child and an adult) were predicted to feel unhappy. The seven-year-old children attributed more happiness to the actors, and more negative affect to the recipients compared to the five-year-olds. This result was inconsistent with the previous findings that older children attributed more happiness to actors. This finding was discussed in relation to the 'happy victimizer'. Some categories of emotion explanations were differentiated according to the domain of rule transgressions. The personal rule transgressions, newly defined and examined in this study, were judged to be less serious than the moral rule transgressions in terms of the intensity of the negative affect.

• Korean Journal of Cognitive Science
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• v.30 no.2
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• pp.85-104
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• 2019

Past research showed that presence of others induces morally desirable behavior and stricter judgments. That is, presence of others makes people become a moral being. On the other hand, little research has been conducted to test what effects facial expression of others have on moral judgments. In this research, we tested the effects of emotion exposed by facial expression on moral judgments. To this end, we presented descriptions of immoral or prosocial behavior along with facial expression of various emotions (in particular, disgust and happiness), and asked participants to make moral judgments on the behavior in the descriptions. In Experiment 1, facial expression did not affect moral judgments, but variability of judgments was increased when descriptions and facial expression were incongruent. In experiment 2, we modified potential reasons of the null effect and conducted the experiment using the same procedure. Subjects in Experiment 2 made stricter judgments with disgust faces than with happy faces for immoral behavior, but the effect did not occur for prosocial behavior. In Experiment 3, we repeated the same experiment after having subjects to consider themselves as the actor in the descriptions. The results replicated the effects of facial expression in Experiment 2 but there was no effect of the actor on moral judgments. This research showed that facial expression of others specifically affects moral judgments on immoral behavior but not on prosocial behavior. In general discussion, we provided further discussion on the results and the limitations of this research.

• Journal of Families and Better Life
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• v.33 no.5
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• pp.117-131
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• 2015

The purpose of this study was to investigate the difference of adolescent self-conscious emotion, empathy, forgiveness and prosocial behavior across gender and grade, to analyze the difference between the correlations among prosocial behavior and other variables across gender and grade, and to investigate the effects of adolescent self-conscious emotion, empathy, forgiveness on prosocial behavior in each gender and grade group. The subjects were 272 adolescents who were recruited by purposive sampling in the Chungbuk area. The results indicated that the empathy of girls was higher than that of boys. Boys showed a stronger correlation between prosocial behavior and guilt than girls. Next, boys' prosocial behavior was predicted by cognitive empathy, guilt, and pride, whereas girls' prosocial behavior was predicted by forgiveness toward others, pride, cognitive empathy and emotional empathy. Last, middle school students' prosocial behavior was predicted by pride and guilt, whereas that of high school students' was predicted by cognitive empathy, guilt, pride, and forgiveness toward others and the situation. In conclusion, self-conscious emotions, empathy, and forgiveness all predicted adolescent prosocial behavior but in different ways across gender and grade. It implies that adolescents need diverse educational programs according to their gender and grade, to promote their self-conscious emotions, moral emotions, and prosocial behavior.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.

• Journal of Korean Home Economics Education Association
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• v.19 no.3
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• pp.77-89
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• 2007

The purpose of this study was to investigate the HE(home economics) teachers' altruistic attitudes and levels of moral education in the middle and high schools. Data was collected from the survey mailed to the middle and high school HE teachers in Ulsan city. The 114 questionnaires were used for final analysis. SPSS/WIN for 10.0 program was used for analysis of the frequency and percentage, mean and standard derivation, T test, and One-way ANOVA according to the research questions. The results of this study were as the follows: First, HE teachers' altruistic attitudes were higher than average. They considered that trying their best in the virtue of social responsibility was very important. And they were inclined to share in others' situations and emotions with the empathic attitudes. Second, the levels of moral education in HE class were higher than average. Teachers valued moral virtues highly, such as respect for life, diligence and sincerity, courage, and respect for parents and the elderly. Third, HE teachers' individual variables, such as institution type shows the statistically meaningful difference in the levels of moral education. Teachers' group with more educational career and aged teachers' group, and public school teachers' group provided moral education more than the others.

• The Journal of Korean Philosophical History
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• no.29
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• pp.375-396
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• 2010

The aim of this paper is to suggest some ways of moral education for the building of children's social awareness and relationship skills as social and emotional competencies. Based on the social and emotional learning(SEL), this paper is tried to provide the effective ways to develop children's social awareness and relationship skill. According to SEL, social and emotional competence is the ability to understand, manage, and express the social and emotional aspects of one's life in ways that enable the successful management of life tasks such as learning, forming relationships, solving everyday problems, and adapting to the complex demands of growth and development. And it is also the process of acquiring and effectively applying the knowledge, attitudes, and skills necessary to recognize and manage emotions. Five key competencies such as self-awareness, social awareness, responsible decision making, self-management, relationship skills are taught, practiced, and reinforced through SEL programming. Moral education and social and emotional learning have emerged as two prominent formal approaches used schools to provide guidance for students' behavior. social awareness and relationship skills are necessary for succeeding in school, in the family, in the community, in life in general. Equipped with such skills, attitudes and beliefs, young children are more likely to make healty, caring, ethical, and responsible decisions and to avoid engaging in behaviors with negative consequences such as interpersonal violence and bullying.