• Journal of Contemporary Eastern Asia
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• v.20 no.1
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• pp.134-150
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• 2021

Dominant approaches to designing morally capable robots have been mainly based on rule-based ethical frameworks such as deontology and consequentialism. These approaches have encountered both philosophical and computational limitations. They often struggle to accommodate remarkably diverse, unstable, and complex contexts of human-robot interaction. Roboticists and philosophers have recently been exploring underrepresented ethical traditions such as virtuous, role-based, and relational ethical frameworks for designing morally capable robots. This paper employs the lens of ethical pluralism to examine the notion of role-based morality in the global context and discuss how such cross-cultural analysis of role ethics can inform the design of morally competent robots. In doing so, it first provides a concise introduction to ethical pluralism and how it has been employed as a method to interpret issues in computer and information ethics. Second, it reviews specific schools of thought in Western ethics that derive morality from role-based obligations. Third, it presents a more recent effort in Confucianism to reconceptualize Confucian ethics as a role-based ethic. This paper then compares the shared norms and irreducible differences between Western and Eastern approaches to role ethics. Finally, it discusses how such examination of pluralist views of role ethics across cultures can be conducive to the design of morally capable robots sensitive to diverse value systems in the global context.

• Journal of Daesoon Thought and the Religions of East Asia
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• v.2 no.1
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• pp.85-109
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• 2022

Yiguandao missions arrived in Korea no later than 1947. Despite many obstacles, including war and internal dissension, the movement has flourished in South Korea. Today there are three active major lineages and another seven smaller networks. This article relates the movement's overall development in Korea. We begin by discussing key missions dispatched to Korea by Yiguandao's founder Zhang Tianran. The northern port city of Tianjin was key to this effort, in particular a single temple, the Hall of Morality. In Korea the leaders found an unfamiliar cultural landscape that was soon engulfed in war. The Yiguandao missions tended to develop independently, without coordination. In an effort to unify the movement, the Morality Foundation was established in Busan in 1952. The article shows how Yiguandao's subsequent success in Korea is connected to the development of indigenous leadership. Local Korean leadership ousted Chinese members from the Morality Foundation in 1954, and this branch has continued under Korean leadership to this day. The ousted Chinese leaders continued to develop their own lineages. Two major leaders, Zhang Ruiquan and Kim Bokdang, were able to establish enduring legacies. A final section looks at organizational traits that will determine the movement's future prospects in modern Korean society.

• Journal of Gifted/Talented Education
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• v.21 no.4
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• pp.979-992
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• 2011

Gifted children cultivate their many talents through experience. For the purpose of revealing the talents or abilities of gifted children, it is necessary to provide them with various types of environment for their exploration from the early stage of their school age. In addition, knowing their concern, aptitude and interest from the early stage of their school age will be much helpful for them to grow, advance and search for their future career path. Accordingly, the purpose of this study is to examine the definitional and cognitive characteristics of gifted children through tests on the creative disposition, creative thinking power, multiple intelligences and morality of gifted children at the early stage of their school age in order to provide basic information on the gifted children studies. Accordingly, 90 gifted children were selected as the participants of this study through observation and recommendation. The result showed much difference between the second grade and the third grade in their creative disposition, creative thinking power, multiple intelligences and morality according to school year. As for the difference according to gender, the second grade female students showed meaningful differences in the sub-domain of creative disposition, multiple intelligences and morality and the third grade showed no differences. Such study result shows that students in upper school year clearly have their own sense of purpose.

• Journal of Society of Preventive Korean Medicine
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• v.11 no.1
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• pp.65-84
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• 2007

In this study, the researcher tried to present the groundwork to prepare the oriental medical yangseng plan for the future obesity with the comparison between yangseng level and the obesity of workers. The researcher made up the questionnaire which asks the general character, health-related character and yangseng level, projected among 560 people. All collected material was analyzed by SPSS and tested by T-test and ANOVA. 1. The general yangseng level average is 3.27, morality yangseng 3.90, sleep yangseng 3.39, mind yangseng 3.31, sex life yangseng 3.30, exercise yangseng 3.15, activities and rest yangseng 3.08, diet yangseng 2.94, seasonal yangseng 2.84. The highest is morality yangseng and seasonal yangseng is the lowest. 2. In the aspect of yangseng level: Having a spouse, Non-smoking, Regular exercising, Sufficient sleeping have higher yangseng levels. 3. Obesity related index is changing into the higher level when he/she is older, more paid, more job experience, more education background but less metabolic calory. And drinking and regular exercising have relativity with body composition analysis. 4. After comparing yangseng level with body composition analysis, we can easily find that the more visceral fat, the higher WHR has a high yangseng level. The more mineral also has a high mind yangseng and a low diet yangseng. The visceral fat level has a high yangseng level when higher morality yangseng and mind yangseng are getting higher and higher. And sex life yangseng shows that the highest yangseng level is from 9-10 visceral fat and the lowest yangseng level is from below 4 visceral fat. The higher WHR, the higher morality, mind and sleep yangseng. The heavier, the lower diet yangseng. The mind yangseng was very high when body fat rate was higher. The more body fat, the higher morality yangseng. The higher yangseng, when we have more muscle. Yangseng level and obesity of laborer has a close relationship with individual character and daily habits. Also, relevance can be easily found between yangseng level and obesity. Now the researcher came into the conclusion that we need to control over laborers' health and prevention of their obesity.

• Journal of Korean Medical Ki-Gong Academy
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• v.10 no.1
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• pp.46-73
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• 2007

In this study, the researcher tried to present the groundwork to prepare the oriental medical yangseng plan for the future obesity with the comparison between yangseng level and the obesity of workers. The researcher made up the questionnaire which asks the general character, health-related character and yangseng level, projected among 560 people. All collected material was analyzed by SPSS and tested by T-test and ANOVA. 1. The general yangseng level average is 3.27, morality yangseng 3.90, sleep yangseng 3.39, mind yangseng 3.31, sex life yangseng 3.30, exercise yangseng 3.15, activities and rest yangseng 3.08, diet yangseng 2.94, seasonal yangseng 2.84. The highest is morality yangseng and seasonal yangseng is the lowest. 2. In the aspect of yangseng level: Having a spouse, Non-smoking, Regular exercising, Sufficient sleeping have higher yangseng levels. 3. Obesity related index is changing into the higher level when he/she is older, more paid, more job experience, more education background but less metabolic calory. And drinking and regular exercising have relativity with body composition analysis. 4. After comparing yangseng level with body composition analysis, we can easily find that the more visceral fat, the higher WHR has a high yangseng level. The more mineral also has a high mind yangseng and a low diet yangseng. The visceral fat level has a high yangseng level when higher morality yangseng and mind yangseng are getting higher and higher. And sex life yangseng shows that the highest yangseng level is from 9-10 visceral fat and the lowest yangseng level is from below 4 visceral fat. The higher WHR, the higher morality, mind and sleep yangseng. The heavier, the lower diet yangseng. The mind yangseng was very high when body fat rate was higher. The more body fat, the higher morality yangseng. The higher yangseng, when we have more muscle. Yangseng level and obesity of laborer has a close relationship with individual character and daily habits. Also, relevance can be easily found between yangseng level and obesity. Now the researcher came into the conclusion that we need to control over laborers' health and prevention of their obesity.

• Journal of the Korea Society for Simulation
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• v.20 no.1
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• pp.79-85
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• 2011

The problem of evacuating pedestrians from a room or channel under panic conditions is of obvious importance in daily life. In recent years, several computer models have been developed to simulate pedestrian dynamics. Understanding evacuation dynamics can allow for the design of more comfortable and safe pedestrian facilities. However, these models do not take into account the type and state of mind of pedestrians. They deal with pedestrians as particles and the state of mind as a social force, which is represented by conservative and long-range interactions between individuals. In this study, I used the lattice model proposed in my previous study to explore the evacuation behavior of pedestrians with morality. In this model, three types of pedestrians are considered: adults, children, and injured people. Collisions between adults and children result in injured people. When the number of injured people continuously in contact with each other reaches a given value k, the injured people are removed from the lattice space. This situation is the same as that in which pedestrians start stepping over injured people. This behavior was interpreted as the morality of pedestrians. Simulations showed that the evacuation showed down and eventually became jammed owing to the injured people acting as "obstacles" in relation to the morality k.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• 한국사회복지학회:학술대회논문집
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• 2002.10a
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• pp.267-287
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• 2002

• Journal of Gifted/Talented Education
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• v.14 no.3
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• pp.97-104
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• 2004

• (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.