• Journal of Korean Philosophical Society
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• v.141
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• pp.313-342
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• 2017

This paper illuminates the philosophical meaning of appropriateness(中節) in Yi Yik(李瀷) and Shin Hudam(愼後聃)'s theories of moral emotion. According to this paper, there was a difficult problem in Toegye Yi Hwang (退溪 李滉)'s philosophy. That is, How we could regulate the relation between Four Beginnings(四端) and appropriate Seven Feelings(七情). Yi Yik tried to solve this problem by elucidating philosophical significances of appropriate Seven Feelings as it were, one hand, he approved the morality of appropriate Seven Feelings, and on the other hand, differentiated appropriate Seven Feelings from Four Beginnings. Thereby He achieved to explain this problem. His solution was dependent on the concept of 'impartial sympathic spectator' that he suggested. It is valuable that Yi Yik reexamined the ethical meaning of appropriateness. His pupil Shin Hudam, however, criticised Yi Yik's opinion and identified Four Beginnings with appropriate Seven Feelings. Shin Hudam deconstructed the conceptual scheme of moral emotion suggested by Yi Yik and regarded appropriate Seven Feelings as Four Beginnings. According to Shin Hudam, the concept of appropriate Seven Feelings designed by Yi Yik was very ambiguous, actually there was no any dividing line between Four Beginnings and appropriate Seven Feelings. Both are equally moral principle manifestation(理發)and moral public(公). Now old concept category of moral emotion(Sadan and Chiljeong) was disappeared and new concept category of moral emotion was appeared, that is public and private.

• Journal of Science and Technology Studies
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• v.10 no.2
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• pp.143-174
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• 2010

How can a regulatory policy to address potential hazards be made legitimate in the face of scientific uncertainty? The precautionary principle has been gradually regarded as the most persuasive answer to this intricate question in Europe since the 1970s and generally recognized as a guiding principle in international environmental law. This principle, however, has often been subject to diverse concerns and criticisms due to its vague definition. This article tries to elaborate the precautionary principle while reviewing both the validity and unreasonableness of these criticisms over this principle. Then, this article explores the policy relevance of this principle by applying this elaborated definition to the concrete case of risk governance such as the risk assesment of food safety. In the end, this paper emphasizes the fact that the precautionary principle can be applied in the field of risk governance, refuting the argument that the precautionary principle is only a moral attitude or a political position.

• Journal of Korean Academy of Nursing Administration
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• v.3 no.1
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• pp.51-64
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• 1997

The purpose of the study was to introduce an integrated approach of new Casuistry and specified principlism in resolving ethical problems and studying nursing ethics. In studying clinical ethics and nursing ethics, there is no systematic research method. While nurses often experience ethical dilemmas in practice, much of previous research on nursing ethics has focused merely on describing the existing problems. In addition, ethists presented theoretical analysis and critics rather than providing the specific problems solving strategies. There is a need in clinical situations for an integrated method which can provide the objective description for existing problem situations as well as specific problem solving methods. We inherit two distinct ways of discussing ethical issues. One of these frames these issues in terms of principles, rules, and other general ideas; the other focuses on the specific features of particular kinds of moral cases. In the first way general ethical rules relate to specific moral cases in a theoretical manner, with universal rules serving as "axioms" from which particular moral judgments are deduced as theorems. In the seconds, this relation is frankly practical. with general moral rules serving as "maxims", which can be fully understood only in terms of the paradigmatic cases that define their meaning and force. Theoretical arguments are structured in ways that free them from any dependence on the circumstances of their presentation and ensure them a validity of a kind that is not affected by the practical context of use. In formal arguments particular conclusions are deduced from("entailed by") the initial axioms or universal principles that are the apex of the argument. So the truth or certainty that attaches to those axioms flows downward to the specific instances to be "proved". In the language of formal logic, the axioms are major premises, the facts that specify the present instance are minor premises, and the conclusion to be "proved" is deduced (follows necessarily) from the initial presises. Practical arguments, by contrast, involve a wider range of factors than formal deductions and are read with an eye to their occasion of use. Instead of aiming at strict entailments, they draw on the outcomes of previous experience, carrying over the procedures used to resolve earlier problems and reapply them in new problmatic situations. Practical arguments depend for their power on how closely the present circumstances resemble those of the earlier precedent cases for which this particular type of argument was originally devised. So. in practical arguments, the truths and certitudes established in the precedent cases pass sideways, so as to provide "resolutions" of later problems. In the language of rational analysis, the facts of the present case define the gounds on which any resolution must be based; the general considerations that carried wight in similar situations provide warrants that help settle future cases. So the resolution of any problem holds good presumptively; its strengh depends on the similarities between the present case and the prededents; and its soundness can be challenged (or rebutted) in situations that are recognized ans exceptional. Jonsen & Toulmin (1988), and Jonsen (1991) introduce New Casuistry as a practical method. The oxford English Dictionary defines casuistry quite accurately as "that part of ethics which resolves cases of conscience, applying the general rules of religion and morality to particular instances in which circumstances alter cases or in which there appears to be a conflict of duties." They modified the casuistry of the medieval ages to use in clinical situations which is characterized by "the typology of cases and the analogy as an inference method". A case is the unit of analysis. The structure of case was made with interaction of situation and moral rules. The situation is what surrounds or stands around. The moral rule is the essence of case. The analogy can be objective because "the grounds, the warrants, the theoretical backing, the modal qualifiers" are identified in the cases. The specified principlism was the method that Degrazia (1992) integrated the principlism and the specification introduced by Richardson (1990). In this method, the principle is specified by adding information about limitations of the scope and restricting the range of the principle. This should be substantive qualifications. The integrated method is an combination of the New Casuistry and the specified principlism. For example, the study was "Ethical problems experienced by nurses in the care of terminally ill patients"(Um, 1994). A semi-structured in-depth interview was conducted for fifteen nurses who mainly took care of terminally ill patients. The first stage, twenty one cases were identified as relevant to the topic, and then were classified to four types of problems. For instance, one of these types was the patient's refusal of care. The second stage, the ethical problems in the case were defined, and then the case was analyzed. This was to analyze the reasons, the ethical values, and the related ethical principles in the cases. Then the interpretation was synthetically done by integration of the result of analysis and the situation. The third stage was the ordering phase of the cases, which was done according to the result of the interpretation and the common principles in the cases. The first two stages describe the methodology of new casuistry, and the final stage was for the methodology of the specified principlism. The common principles were the principle of autonomy and the principle of caring. The principle of autonomy was specified; when competent patients refused care, nurse should discontinue the care to respect for the patients' decision. The principle of caring was also specified; when the competent patients refused care, nurses should continue to provide the care in spite of the patients' refusal to preserve their life. These specification may lead the opposite behavior, which emphasizes the importance of nurse's will and intentions to make their decision in the clinical situations.

• Journal of Korean Philosophical Society
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• v.148
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• pp.239-267
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• 2018

In the matter of ethical and moral practice, Thomas Aquinas's thought is called "intellectualism". It does not mean only that intelligence is more important than will in moral practice, but that it has epistemological, metaphysical, and psycho-psychological implications significance. The first means affirming "the first principles of knowing" as the problem of certainty of knowing. In Thomism, there are surely above suspicion notions in the domain of practice as well as in the domain of reason, which are obviously self-evident, and because of that certainty, they become the basis of certainty of all other knowings that follow. The principle to know these knowings is the first principle of knowing, reason and Synderesis(conscience). Therefore, the "intellectualism" of Tomism is the basis for providing the ground of metaphysics. In the case of reason, it is classified into superior reason and inferior reason according to whether it is object. The object of higher reason is "metaphysical object" which human natural reason can not deal with. This affirmation of superior reason provides a basis for human "autonomy" in the moral and religious domain. This is because even in areas beyond the object of natural reason, it is possible to derive certain knowledge through self-reasoning, and thus to be able to carry out the act through their own choosing. Likewise, for Thomas Aquinas, "Synderesi" as the first principle of good and evil judgment can be applied to both the superior reason and the inferior reason, and thus, except for the truth by the direct divine revelation, precedes any authority of the world, scrupulous Act always guarantees truth and good. This means "subjectivity" that virtually in the act of moral practice, it can become the master of one's act. Furthermore, "consciousness(conscientia)", which means the ability to comprehend everything in a holistic and simultaneous manner, is based on conscience(synderesis). So, at least in principle, correct behavior or moral behavior in Tomism is given firstly in correct knowledge. Therefore, it can be said that true awareness (conscious awareness) in Thomas Aquinas's thought coincide with practical practice, or at least knowledge can be said to be a decisive 'driver' for practice. This will be the best explanation of the definition of "intellectualism" by Thomism.

• Journal of Korean Theatre Studies Association
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• no.49
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• pp.49-71
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• 2013

Melodrama emerged as a form of the moral in the early modern age. As an approach 'the moral' not only means that rewarding virtue and punishing vice, but also refer to a principle of spiritual life and a way of life. -Melodrama theatricalizes a new vision of human life and society through a new type of the virtuous protagonist and sentiment/-ality. -This allows melodrama to be a dominant cultural form in this modern age, beyond the borders of the theater, mass-media, and literature. Virtue and sentiment/-ality are the core elements of melodrama, which differentiate it from tragedy and comedy especially in the structure and effect of the drama. Actually virtue and sentiment/-ality have been a main target of criticism. Virtue has been regarded as a trite quality of the stereotypical protagonist, and sentiment/-ality as a banal emotion which paralyzes an audience's recognition of reality. -However, this thesis regards both virtue and sentiment/-ality as vehicles for showing and sharing the morals of the modern age. First, the virtues of the protagonist included the general and universal ones of the bourgeois -at that times, the bourgeois represented themselves as a human being- such as the responsibility and obedience of a father, a mother, a wife, a husband, a daughter and a son. They also included the professional ethics such as courage, honesty, and justice and so on. The fall or salvation of the protagonist is largely determined by his/her private individual virtue. Second, sentiment/ality is a theatrical device that makes the audience internalize the protagonist's virtue. The protagonist expresses his/her universal virtue sentimentally, and the audience also expresses their virtue by sympathizing with the protagonist's virtue sentimentally. However, the melodramatic protagonist as an individual, is not connected with society, but remains isolated. As a result, s/he has no influence on the society, where s/he can only ends her/his play alone with a happy-ending. S/he is happy alone, or at best happy with his/her own family. On the contrary to this, tragic protagonist usually fixes social disorder through his/her fall. In that sense, we can say that melodrama presents only the half of the human life.

• (The)Study of the Eastern Classic
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• no.68
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• pp.379-408
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• 2017

What I wish to show in this paper is the moral educational implication on "The Minor Annotations of Elementary Learning(小學枝言)" in a position to consider the alternatives about personality education problems by searching viewpoints on moral training theory on the book. "The Minor Annotations of Elementary Learning(小學枝言)" was written by Dasan Jeong-yakyong(茶山 丁若鏞, 1762-1836). In the oriental philosophy, a moral training theory is built on the base of human nature theory. Dasan's moral training theory was also built on his human nature theory. Undoubtedly we could consider that his difference from the moral training theory of Confucianism is reflected in his moral training theory putting stress on practice. Dasan criticized the moral training theory of Confucianism because of its static aspect contemplating mind internally. He stands on the position that the virtue can be come true by the concrete practice. The establishment ground of Dasan's moral training theory is on his theory of human nature's preference(性嗜好說). Dasan didn't consider benevolence, righteousness, propriety, and wisdom(仁義禮智) as human nature. He considered that the human nature prefers goodness. So there is no perfect human nature or principle originally to human beings but also directionality to be displayed. We can say that the virtue building by cultivation of directionality get connected to moral training theory. Dasan considered ?The Minor Annotations of Elementary Learning(小學枝言)? as a practice book for moral training which develops individuals' personality through practice in the reality. He thought that the book cause individuals to follow 'the elementary way(小道)' and to learn 'the elementary art(小藝)' more than academic pursuit. From this viewpoint he showed the practice(行事) of judgment(權衡) by keeping the attitude for the scripture interpretation to pursue the right principles(義理) based on Chinese exegetics(訓?) and the historical evidences(考證) through the whole book. And in the book he suggested the standard of the whole-person education to develop the human nature based on his theory of human nature's preference(性嗜好說), to cognize relationship as an ethical existence, and to pursue the harmony with graphonomy(字學) and Ethics(道學). So we can regard that he realized his practice centered moral education philosophy in the book.

• Land and Housing Review
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• v.9 no.4
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• pp.19-24
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• 2018

This study is a theoretical study on philosophical thinking for examining the idea of the corporate social responsibility(CSR) of a company. The oriental philosophical thought is to understand the contents of social responsibility of the corporation centering on Mozi's philosophy, which stresses that people should care for everyone equally. In the Western philosophical thought, we tried to understand the contents of corporate social responsibility by focusing on utilitarian thought. It is not merely an actual principle or a moral principle, but a comprehension for mutual benefit. In conclusion, it can be concluded that universal love's approach through the gangbang has many similarities with the realization of the greatest happiness of the number that is uttered in utilitarian thinking. In this way, a sustainable competitiveness of corporations can be achieved through universal love and utilitarian philosophical understanding and practice for the cognition of social responsibility.

• (The)Study of the Eastern Classic
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• no.33
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• pp.7-29
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• 2008

Jang, Hyeon-Guang is one of the representative natural philosophers of Joseon Korea. This article aims to investigate the meaning of the factors of Xiangshuxue(象數學) contained in his cosmology. Xiangshuxue applies Image(Xiang), Numeral(Shu) and In-Yang to present the distinctions, inter-relations and time-series orders of things. Jang's cosmology, combined with Xiangshuxue, insisted that Li(Principle) is infinite in time and space, the cosmos is finite on the other side. This assures that the moral principle is absolute and eternal. Jang emphasized the book I-ching as the criterion and the model in understanding the nature. This restrained the objectivizm of Shaoyong and made his concept 'natural law' difficult to change itself as the experience and the knowledge expand. None the less, his cosmology is appraised in that it strengthened natural philosophical basis of neo-confucianism and preceded the cosmological investigations since mid-Joseon dynasty.

• Journal of the Society of Disaster Information
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• v.5 no.2
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• pp.108-122
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• 2009

Purpose of this research about reduction the scholastic systematic triangular position of the security guard martial art which repeats a development is insufficient with demand of the while society to recognize and for the philosophic value research of security guard martial art composition principle puts out with the one method and from the reporter to search the aesthetics which appears does. In order to attain the goal of the research which sees the literature which relates with an security guard martial art widly, was an investigation and observed the aesthetics from concept and martial art of aesthetics and this the technical free use ability from actual site of the technical find which leads the practice voluntary repetition practice of security guard martial art with character and the body guard aesthetic integral part experience possibly did, there being will be able to acquire an aesthetic inspiration, confirmed. So the security guard martial art follows the composition principle of maximization central attitude and shock point breath control and mental intensive etc. of reinforcement of direction shock of relativity redundancy mental moral culture body agreement characteristic force and relaxation force and is completed and will be able to embody an aesthetic value with aesthetic elements of technical polishing process inside goes about reduction.

• Korean Journal of Child Studies
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• v.15 no.2
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• pp.213-229
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• 1994

The purpose of this essay is to review family ethics and child rearing reflected in WonBuddism and to suggest hypothetical model of family ethics and child rearing appropriate to modern society. WonBuddist family ethics hasits roots in the concept of "Grace" specifically, the essence of all relationships in the world as characterized by "Grace". WonBuddist family ethics based on this world view emphasizes mutual support, harmony and service for the public. The purpose of WonBuddist child rearing is to bring up children who recognize the world order mention above while, at the same time, developing the capacity to support oneself, ultimately resulting in individuals who are balanced both morally and practically. A WonBuddist model of family ethics and child rearing appropriate to modern society includes: (1) the concept of "Grace as a principle" for the restoration of essential humanity, (2) the principle of "mutual support" and "essential humanity" for the restoration of the feeling of family community (i.e., the cohesion of the family), and (3) the moral principle, "capacity for self support and public service" as a way of moderating the family oriented value system.