• 한국정보교육학회:학술대회논문집
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• 2009.08a
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• pp.113-121
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• 2009

정보화 사회에서의 일원으로 꼭 갖추어야 할 정보통신윤리 덕목들은 기존 산업화 사회에서의 교수-학습방법으로는 부적절하다. 덕 교육 (Virtues Education)은 행위자가 교육의 중심이 되어, 인지 정의 행동의 통합과 공동체주의를 중요시 여겨 학습자 스스로 윤리를 체득하도록 하는 장점이 있다. 본 연구에서는 덕 교육의 장점을 기반으로 학습자가 보다 재미있고 쉬운 학습을 통해 정보통신윤리의 능동적이고 자연스러운 체득이 가능하도록 게임 모형을 개발하였다. 본 게임 모형은 문제 사태를 확인하고, 그에 관련된 규범을 찾고, 규범의 의미와 근거를 찾은 후, 판단을 예측하고, 판단하여 미션을 해결하는 모형이다. 본 모형의 장점 (특징)은 다음과 같다. 첫째, 학습자가 쉽고 재미있게 정보통신윤리 학습을 할 수 있다. 둘째, 게임을 진행하며 윤리의식을 교사가 전달하는 것이 아닌, 학습자 스스로 체득하게 할 수 있다. 셋째, 정보화 사회의 구성원으로서 알맞은 가치관을 확립하여, 정보화 사회의 역기능에 대해 올바르게 판단하고 실천할 수 있다.

• Journal of Korean Philosophical Society
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• v.146
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• pp.1-24
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• 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
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• v.16 no.2
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• pp.165-172
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• 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 Daesoon Academy of Sciences
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• v.46
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• pp.189-234
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• 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 the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Management & Information Systems Review
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• v.30 no.4
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• pp.441-474
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• 2011

This purpose of this study is to examine the relationships of ethical leader and ethics management system with employees's organizational citizenship behavior and the mechanism underlying these relationships. A questionnaire survey was conducted involving 1,035 full-time employees from large and medium industries in Daegu and Gyeong-buk provinces. Regression analysis was used to test the hypotheses. The results showed that both of ethical leader and ethics management system were positively related with employees's organizational citizenship behavior. As expected, these relationships were mediated by organization-oriented ethical climate and social responsibility-oriented ethical climate respectively. The findings of this study are as followings: First, employees tend to show their pro-social behavior when they perceive their leaders act ethically and ethics management is well institutionalized. Second, building up the organization-oriented ethical climate and social responsibility-oriented ethical climate can be a powerful strategy to enhance employees's organizational citizenship behavior.

• The Journal of Korean Association of Computer Education
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• v.16 no.6
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• pp.1-10
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• 2013

Until now, the study of Internet addiction have focused on (1)Internet overuse (2)addiction (3)the real situation of disability in order. This approach have given a social awareness about Internet addiction as well as have been used as base for introduction of psychological and emotional means to prevent and treat Internet addiction. However, There are very few an ethical approach that is related in human values that what purpose does people use Internet for and how to use Internet. Accordingly, This study provides teleological, deontological, virtue and responsible ethics of Internet addiction. And, this study insist that Internet addiction is a wrongdoing on the basis of four ethical views. Based on these claims, this study stress the needs for Internet ethical education as a program to prevent and treat Internet addiction and se to tu1rn pop1 computer ethics into theoretical computer ethics.

• Journal of Ethics
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• no.97
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• pp.279-306
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• 2014

This study presents the leadership model that is to build of ethical and cultural leadership. This model is to operat the functions of a systemof leadership that based on the universal principles of life, that is performed bybalance and harmonized judgment of the ideal ethical oughtfulness and cultural values, and practise ethically through relationship, process, and skill of leadership. And this model turn out to lead a real impact and then overcome conflict, problem solving, motivation. To check the validity of leadership, this study analysis the case study of leadership of King Sejong. His leadership is based at heaven that on the basis of the universal principles of life. The ideal ethical oughtfulness is to cares for people and the value of the cultural is to cherish the people's will. His leadership is to be balance and harmonized judgment of the ideal ethical oughtfulness and the cultural values by practice of virtues through relationship, process, and skill of leadership. Leadership relationship is a equal role relationship that are the children of the sky, thus to be coexistence and harmonyin close collaboration. Leadership process is a process of transvaluation to ensure the validity of the values by rational discussion and persuasion. Leadership skills led to active obedience through leading by example and love of learning. King Sejong' leadership is the leadership that ethical and cultural leadership become well-implemented.

• Journal of Ethics
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• no.86
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• pp.321-347
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• 2012

This study is to investigate the theoretical background of the content system for an integrated approach to multi-cultural education. It has been expanding to children from general family even though started to support children from multi-cultural family. Most of multi-cultural education programs would be their purpose as building the multi-cultural citizenship even though various multi-cultural education have been introduced. These programs had limited to apply western multi cultural education into Korea school, and Their focuses were not who is person to be morally educated in the multi cultural society. Thus, this study put emphasis on the necessity of and developed the content system for an integrated approach to multi-cultural education.

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