• Agribusiness and Information Management
• /
• v.5 no.1
• /
• pp.11-19
• /
• 2013

Price skimming practices, false claim on products, false information/communication, marketing overseas, and deception on products in marketing have received significant attention by the researchers of ethics in marketing studies. This research considers these phenomena as marketing instruments that grossly violate the practice of ethics in this domain. The two most crucial parts in marketing that have received greater attention are product safety and advertising. The paper also examines Ethical Marketing as the ability to make marketing decisions that are morally right and acceptable to all. In order words, ethics in marketing explains how moral standards can be applied in marketing decisions. It seeks to answer the research question by looking at some fundamental business ethics theories, namely, Virtue ethics, Utilitarian, and Deontological approaches to business ethics. Nevertheless, ethics in business is very controversial as many hold different view about what makes up the standard morals that corporations should take and so it is necessary for any organization to formulate its ethical codes to follow.

• Journal of Korean Philosophical Society
• /
• v.146
• /
• pp.1-24
• /
• 2018

The purpose of this paper is to explore the meaning of theoretical ethics regarding bioethics. First, I explore the meanings and limitations of the bioethics domain for 'the principle of equal consideration of interests' and the 'preference utilitarianism' concepts Singer presents. Secondly, I emphasize the significance of Kant's ethics in the domain of bioethics. Lastly, I suggest that Aristotle's virtue ethics should be realized in the domain of bioethics. Furthermore, I would like to suggest the meaning of human life through this. Singer's argument brings up a new topic about the meaning of evolved life not considered in the history of traditional ethics. He presented undeniable opinions about human dignity that he took for granted. In addition, it is assessed that the scope extension for the life respect target has been reasonably achieved. Contrary to this, Kant's ethics explains the meaning of human dignity based on its metaphysical meaning. Furthermore, it provides an appropriate orientation for human life. Embracing their claims is not sufficient to explain the meaning of Good Life. The meaning of Good Life is likely to be resolved through the application of Aristotle's virtue ethics. The meaning of a being of substance is living and furthermore, it is inherent to being itself.

• Journal of The Korean Association of Information Education
• /
• v.16 no.2
• /
• pp.165-172
• /
• 2012

Information-oriented society caused by development of computer and communication has benefited us with a convenient life. However, its side effects are widespread, which increases the need of the education of information and communication ethics. In this study, we take an approach of virtue education to cultivate information and communication ethics, as virtue is required to make a desirable information-oriented society. Lessons of Myungsimbogam were administered to the 6th grade elementary school students for nine weeks. The results demonstrated positive effects in internet addiction, chat addiction, and netiquette for the experimental group. However, no positive effects in game addiction were found.

• Journal of the Korean Society of Food Culture
• /
• v.27 no.2
• /
• pp.157-171
• /
• 2012

This study was performed to approach Korean food proverbs from the stance of food ethics. Both modern principles and traditional principles of food ethics were applied to select proverbs. The modern principles include a respect for life, justice, environmental preservation, and the priority of safety. The traditional principles were longevity and good health, poverty (escaping) and wealth (pursuing), eating luck and fortune, priority of food, virtue, and taste and quality (economics). All the principles except environmental preservation and the priority of safety have adequate food proverbs, since environmental disruption and food safety were not serious issues in the past.

• Journal of the Daesoon Academy of Sciences
• /
• v.46
• /
• pp.189-234
• /
• 2023

The most common and prevailing system of virtue ethics is based around the idea of personality rather than external behavior and it grew out of the Aristotelian system of virtue ethics. The purpose of this study is to find out the characteristics of the virtue ethics found within Daesoon Thought through comparison to Aristotelian virtue ethics. This can serve as a basis to establish the virtue ethics of Daesoon Thought in further studies. The systems of virtue ethics posited by the two traditions are similar in that they are both teleological as the virtues they recognize are related to human nature in the context of certain metaphysical assumption and they both exhibit the characteristic tendencies of seeking to realize the highest human good. Therefore, in the Aristotelian context, virtues can be defined as "characteristics needed for the realization of eudaimonia," and for Daesoon Thought, virtues are "characteristics needed for the realization of the Resolution of Grievances for Mutual Beneficence." The representative virtues examined in this comparative study will be the Aristotelian Golden Mean, and the the concepts of guarding against self-deception and great benevolence and great justice in Daesoon Thought. In comparison to Aristotelian virtues, these differ in three main ways. First, Aristotelian virtue is not an innate aspect of character the way it is assumed to be in Daesoon Thought wherein the original human heart bestowed by Heaven is already virtuous. Second, mental virtue in the Aristotelian context centers the mind upon reason whereas in Daesoon Thought, the heart-mind exhibits both reason and emotional concern for others. Third, eudaimonia is a concept limited to humans and their societies whereas the Resolution of Grievances for Mutual Beneficence is a good that includes all beings including divine beings, animals, plants, and Heaven and Earth. Despite the differences, both require practical reason, continuous education, and effort to succeed in the cultivation of virtues and the proper implementation of virtuous living.

• 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.

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

• Journal of Korean Philosophical Society
• /
• v.142
• /
• pp.323-347
• /
• 2017

In the 1980s, traditional analytic epistemology was abuzz with proposed solutions to the Gettier problem, responses to skepticism, newly minted objections to a variety of internalist and externalist theories of justification, and enthusiastic criticisms of foundationalism and coherentism. Debates over competing analyses of knowledge and justification raged. Since then, virtue epistemology has become a diverse and increasingly well-established field. I think that most researchers in Korea will feel the name "virtue epistemology" itself as strange or unfamiliar. It is primarily because virtue epistemology has a brief history. So, virtue epistemology did not present many opportunities for its introduction to Korean researchers. Another reason is that the name of "virtue epistemology" itself has a strangeness or unfamiliarity. Since the concept of "virtue" has mainly been used in moral or ethical contexts, virtue ethics is very familiar to most people. In contrast, the name of "virtue epistemology", combining "virtue" with "epistemology", is strange to many people. This paper primarily aims to introduce virtue epistemology in our philosophical society. What is it? How is virtue epistemology different from traditional analytic epistemology? What is the nature of virtues in virtue epistemology? What are the advantages, urgent tasks, and prospects of virtue epistemology? Focusing on these questions, I seek to understand the background to the rise of virtue epistemology, the differences and relations between virtue epistemology and traditional epistemology, and the nature of virtue and the main theories in virtue epistemology.

• Journal of Korean Home Economics Education Association
• /
• v.19 no.2
• /
• pp.13-34
• /
• 2007

This study approached the concept of practical or praxis in Family and Consumer Science based on the review of the concept of phronesis in Aristotle's Nicomachean Ethics. Aristotle divided human soul into rational part and irrational part. A virtue related with rational part is intellectual virtue and a virtue related with irrational part is moral virtue. Rational part is divided into calculative part and scientific part. Phronesis is one of an intellectual virtue in calculative part of soul. Aristotle defines phronesis as a state of soul that issues in praxis. Phronesis in narrow sense is a virtue which leads to praxis and it is differ from either sophia or techne. Phronesis in broad sense it includes both praxis and poiesis. Phronesis is closely related with moral virtue. Because moral virtues are habits according to right reason, hence right reasons should be considered, and this is intellectual virtue. It is called for attention that what the concept of practical or praxis in Family and Consumer Science Education should be for the determination of the relation with Practical Arts and Technology. This study proposed a tentative conceptualization of praxis and phronimos in context of Family and Consumer Science Education.clothing planning and the most categories(83.3%) had connections of repetitions. In the clothing material section, categories evaluated as gaps and developments were 55.6% and 44.4%. The clothing construction.

• Journal of Korean Philosophical Society
• /
• v.141
• /
• pp.63-84
• /
• 2017

In the twentieth century Anscombe's 1958 article "Modern Moral Philosophy" argued that duty-based conceptions of morality are conceptually incoherent for they are based on the idea of a "law without a lawgiver". Concepts such as "morally ought", "morally obligated", and "morally right" require a legislator as the source of moral authority. In the past God occupied the role, but systems that dispense with God are lacking the proper foundation for meaningful employment of those concepts. Aristotle's virtue ethics can do so without appealing to any such lawgiver, and ground morality in the well being of human moral agents. Therefore Anscombe recommends a return to the eudaimonistic ethical theories of the ancients as secular approaches. Eudaimonia is a central concept in Aristotelian ethics, along with the terms "aret?"(translated as virtue or excellence) and "phronesis"(translated as practical wisdom). In Aristotle's works, eudaimonia was used as the term for the highest human good, and so it is the aim of practical philosophy to consider what it really is and how it can be achieved. Eudaimonia is a Greek word commonly translated as well-being, happiness, welfare or "human flourishing". As Aristotle points out, saying that eudaimon life is a life which is objectively desirable, and means living well. Everyone wants to be eudaimon. And everyone agrees that being eudaimon is related to faring well and to an individual's well being. But the really difficult question is to specify just what sort of activities enable one to live well. Aristotle says that the eudaimon life is one of "virtuous activity in accordance with reason," this is a necessary condition of eudaimonia, the pleasure accompanied by virtuous activities is a sufficient condition. Hence we have a more accurate translation of eudaimonia with a review the practical meaning of eudaimonia, and the correlation between eudaimonia and arete, pleasure.