• 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.

• Korean Journal of Child Studies
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• v.37 no.6
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• pp.1-3
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• 2016

• Korean Journal of Culture and Social Issue
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• v.14 no.1_spc
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• pp.469-485
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• 2008

The purpose of the present study was to see through literature review if Korean formal schooling plays role in enhancing community spirit on the part of students. Seen as quite relevant to community spirit, moral schooling, students' volunteer activities and their evaluation of the Korean society were examined. Results indicated that Korean schooling orients itself to instrumental functions for personal goals rather than heightens community spirit of students. Moral schooling remains formal and superficial, and students' volunteer activities are mandatory in nature for getting good marks. Further, students' evaluation of their school, Koreans and the Korean society are quite negative. In conclusion, methods for enhancing community spirit were discussed.

• Journal of Korean Philosophical Society
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• v.139
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• pp.133-167
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• 2016

Happiness is no more than a pleasant mental state that we can feel everyday. How to seek happiness is the key subject of positive psychology, for which we also need a clear neural system so that our emotional life can be accomplished. This is an issue in people with neural problems (such as psychopathy or hypochondria) as they can not achieve such emotional clarity. In this sense neuroscience is thought of as a new approach that can replace the traditional rational insight which has been aimed at completing a virtual life. But there is also a limit: we can not reach a virtual life with only a confirmation of our transitive state. A practice of virtue which our moral ethos aims at, has been a problem of rational insight. Here is a gap between our emotional life and our rational insight in which an anguish of psychology results. So a task we should combine organically is band between neuroscientific fact and ethical practice; a new addition to psychology. But unfortunately psychology can not solve this problem by itself, for it is a meta-question arising beyond psychology. Thus an explication of this meta-question is, I believe, a new theory of moral philosophy; one that can only be explored using an interdisciplinary approach.

• Korean Journal of Culture and Social Issue
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• v.20 no.4
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• pp.307-328
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• 2014

The purpose of this study is to investigate the influence of parental overprotection on Korean college students' moral behaviors. To test the prediction that overprotected participants will show more immoral behaviors in moral dilemma situations, we measured perceived parental overprotectiveness and morality. Participants were 113 college freshmen. Two types of modified experimental paradigms were used to assess participants on their levels of justice-oriented and prosocial morality. Based on whether they displayed moral behavior (i.e., honest or helping behavior) or not, participants were included in either moral or immoral group. Second, the levels of perceived maternal overprotectiveness and paternal overprotectiveness were assessed using Korean-Parental Overprotection Scale (K-POS) and were compared between moral and immoral group. For justice-oriented morality, the results showed that the immoral group reported a significantly higher level of perceived maternal overprotection compared to the moral group (t = 2.16, p < .05). On the contrast, paternal overprotection was not related to participants' honesty. The results indicate that participants who experienced overprotective parental care are more likely to act immorally in moral dilemma situations dealing with justice. Meanwhile, for prosocial morality, both maternal and paternal overprotection levels did not result in significant difference between two groups. More Implications and limitations were discussed.

• 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.

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

• Journal of the Korean BIBLIA Society for library and Information Science
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• v.20 no.3
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• pp.65-80
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• 2009

This research analyzes the revised philosophy class in the 5th Edition of Korean Decimal Classification. It depends on the 1st Edition of KDC despite of the fact that contents and words were revised and changed, numbers for classification were moved, and indices were removed from the previous Edition of KDC. The object of the 5th Edition of KDC, metaphysics and eistemology are organized in the same sub-class(綱) through modifying, sex psychology, development psychology, physiognomy fortune judgment, applied psychology are expanded that its data are increasing in psychology, ethics, moral philosophy are modified.

• Journal of Korean Philosophical Society
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• v.146
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• pp.163-192
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• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• Health Policy and Management
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• v.14 no.2
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• pp.78-98
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• 2004

The purpose of this study was to categorize the contribution evasion and develop the expected models for contribution arrears in National Health Care System. The modified logistic regression model in non-payments was used as logistic regression model based on the statistical method. By using this model, we arranged non-payment types and typical branches those are appeared by statistical technique. First fact, sex and age branches those are able to take a part in economy had effect mostly. Also they had difference in non-payment probability by existence of their incomes and property. Especially people who didn't have their own house and car were appeared in high non-payment probability, disease and reduction characteristic(rare diseases, reduction of seniors, handicaps, numbers of medical treatments) didn't effect much in probability. The reason for some characteristic of non-payment which is higher than the correct threshold value of Logistic Regression Model (a suggested model for predicting non-payment)'s distribution of probability was mostly moral hazard. Living difficulty was the bigger reason for non-payment, but moral slackening was the bigger reason for non-payment. But it is careless to decide that moral hazard is just the reason, there is a necessity to examine on the side of sociology based in family. By the reason, the member's non-payment reason can be classified by economy, population, and psychology, but there was a comprehension that losing of work desire could be one reason. So we analyzed informations for composition of family of members. In conclusion, we grasped that family conflict makes non-payment and conversion of member in the National Basic Livelihood Protection System difficult.