• Studies in Philosophy East-West
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• no.88
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• pp.317-335
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• 2018

Shame is an emotion of sorrow for our own shortcomings, but it may be also an emotion that awakens ourselves to reflect on our mistakes. This article considers the contradictory aspects of shame to be an interesting theme and refers to Nussbaum's and Mencius' concept of shame. According to Nussbaum, shame is an emotion that is used to brand a certain group of people in a society to overcome anxiety about human imperfection. This kind of stigma is based on a dichotomy that arbitrarily determines normal and abnormal. Therefore, Nussbaum thinks that shame is very irrational and difficult to trust. She explains that shame reflects a human desire to become perfect like God without accepting imperfectness. Mencius, on the other hand, regards shame as an emotion that is one of four clues to four virtues. According to Mencius's concept, shame is helpful for us to reflect on ourselves and to develop personality in harmony with human nature. For this reason, it is possible in Mencius that shame is considered as an important driving force in the growth of humanity. Although Nussbaum and Mencius have very different opinions about shame, this article considers that Nussbaum's concept of 'productive shame' is not much different from Mencius's concept of shame, and at this point there may be found a compatibility between them. Nussbaum emphasizes a necessity for overcoming narcissistic tendencies by orienting moral values and an attitude of humbly acknowledging human imperfection so that productive shame could be positively realized. We may agree that Mencius's concept of shame is not in an opposition to these conditions of Nussbaum, and this may be regarded as a common point of two different views. In this article, we will deal with Nussbaum's and Mencius' concept of shame, and subsequently compare them and clarify the differences between them. Then, we will discuss the possibility of combining their views by analyzing what the two philosophers have in common. In conclusion, we may see that the understanding of shame can broaden the understanding of human beings and be helpful for our inner growth toward humanity.

• Trans-
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• v.4
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• pp.65-86
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• 2018

In this paper, I chose one of various agenda for life in a philosophical film world view and explored the core of dialectical relation between free will and responsibility. Freedom and responsibility, Existential and inferiority, etc, The conflict of humanity on the crisis of faith have been A comparative study based on the discussions of East Asian religious philosophy and Western philosophy. Including compare the three commonalities and differences with Jean Paul Sartre's 'subjectivity ideology due to the existence of free will' on existentialism in contemporary Western philosophy and The theory of the 'moral autonomy originating in the good will' of the Enlightenment philosopher Immanuel Kant and Concept of 'consciousness' of the life essence of Keiji Nishitani Based on the analysis of the film. In addition, the problem of free will in the viewpoint of nature, along with the individual's point of view, is comprehensively supplemented by the idea of the "nothingness" of the philosopher Zhuang Zhou. A selection of the Polish film Dekalog: Eight and make a basic conclusion of the final by argumentation and analysis as a case of the dialectical relation between the free will and responsibility.

• Journal of The Korean Association of Information Education
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• v.25 no.6
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• pp.947-960
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• 2021

In this study, we examine the AI ethics perception of university students to explore the direction of AI ethics education. For this, 83 students wrote their thoughts about 5 discussion topics on online bulletin board. We analyzed it using language networks, one of the text mining techniques. As a result, 62.5% of students spoke the future of the AI society positively. Second, if there is a self-driving car accident, 39.2% of students thought it is the vehicle owner's responsibility at the current level of autonomous driving. Third, invasion of privacy, abuse of technology, and unbalanced information acquisition were cited as dysfunctions of the development of AI. It was mentioned that ethical education for both AI users and developers is required as a way to minimize malfunctions, and institutional preparations should be carried out in parallel. Fourth, only 19.2% of students showed a positive opinion about a society where face recognition technology is universal. Finally, there was a common opinion that when collecting data including personal information, only the part with the consent should be used. Regarding the use of AI without moral standards, they emphasized the ethical literacy of both users and developers. This study is meaningful in that it provides information necessary to design the contents of artificial intelligence ethics education in liberal arts education.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.19 no.8
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• pp.433-440
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• 2018

As government research and development projects become more important, such as the creation of future-oriented growth engines and expansion of budgets, the future vision of R&D is presented through paradigm shifts such as efficiency, investment direction and strategy. On the other hand, research and interest in sanctions are poor, and this paper examines legal grounds, comparative analysis of laws, and cases outside the country, draws implications for domestic applications, have. In addition, we will contribute to the prevention of damages caused by neglect, or the transparency of the execution of research funds. This study was conducted by comparing the characteristics of government R&D and sanctions with the sanctions for the top three R&D investment related SMEs. In Korea, starting with the introduction of sanctions in 2001, the moral hazard of research and development has been prevented through the cumulative violation of aggravation, expansion of the period of restriction of participation, and the introduction of a strikeout system. Nevertheless, fraudulent use of business expenses is constantly being detected. In order to ensure maximum autonomy and stronger responsibility than strong institutions, the willingness of the researchers to execute transparent business expenses, the moral approach to public resources, Precedence of recognition conversion is important.

• Journal of Digital Convergence
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• v.12 no.12
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• pp.537-544
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• 2014

The film has far-reaching power than any other media. For this reason, a censorship has existed in some way but censorship is like a double-edged sword. If KMRB stood in front of a desire to preserve the morals of society and youth protection, creativity of artists must be shaken. On the contrary if free will is emphasized, social chaos will be increase. Thus most countries made various censorship systems in order to overcome this contradiction. In recent years, mainly on the issue of censorship and the rating is a tendency to transfer to the voluntary deliberation agency. However, this issue is still dealing with this problem at KMRB in Korea. Then KMRB mistakes itself as the guardian of situation ethics and morality. Recently various problems appeared in the film rating system. KMRB should be devolved on the voluntary deliberation agency in order to solve the problem. therefore this study The study will be to review the need for voluntary veliberation agency.

• The Journal of Korean Philosophical History
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• no.52
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• pp.393-424
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• 2017

This study investigates the relationship between South Korean youths' Confucian values and sense of citizen ethics while presenting outlook on the sense of citizen ethics based on the theory of human nature. The purpose of this study, by doing so, is to present educational measures. For this purpose, empirical research method was applied in this study. In the empirical study, youths were surveyed and the answers were statistically analyzed and discussed with a view to achieve the study purpose. In the empirical research part of the study, Korean youths' awareness on Confucian values was examined along with its relationship with the sense of citizen ethics. The effect of Confucian values on sense of citizen ethics and their relationship were analyzed to evaluate the receptivity of youths on Confucian ideas and usefulness of sense of citizen ethics. This study investigated a total of final 311 sets of data from male and female students at middle and high schools located in Seoul, Gyeonggi, South Korea. First, to identify the youths' Confucian values and level of sense of citizen ethics, descriptive statistical analysis was conducted. As a result, the survey subjects were found to have, concerning the Confucian values, world view M=3.54, human relations view M=3.66, morality cultivation M=3.76, and social order M=3.45, higher than 3.0 to represent positive levels. The morality cultivation, in particular, was recorded the highest among all whereas the social order was relatively lower, which represents the degree of relying on Confucian values to establish social order. Second, the sub-variables of Confucian values were verified according to the personal characteristics of the surveyed youths and differences in their entire perception was investigated. As a result, according to gender, morality cultivation was found higher in female students (M=3.85) than in male students (M=3.64). According to the subjective economic level of their household, world view was found higher in upper class (M=3.98) than middle-low class (M=3.25) and low class (M=3.22) while human relations view was found higher in middle-upper class (M=3.79) than low class (M=3.46). As for the family type, morality cultivation was found higher in extended family (M=3.83) than nuclear family (M=3.62); and social order was higher in extended family (M=3.54) than nuclear family (M=3.36). Third, to verify the study theme of identifying the effects of youths' Confucian values on sense of citizen morality, hierarchical regression analysis was employed in this study, which used the multi-level model of multiple regression analysis. As a result, the Confucian values was found to have significant positive (+) correlations with the entire sense of citizen ethics in order of human relations view(${\beta}=.499$), world view(${\beta}=.412$), social order(${\beta}=.341$), and morality cultivation(${\beta}=.241$). Confucian value showed significant positive (+) correlations with autonomy in order of morality cultivation(${\beta}=.458$), human relations view(${\beta}=.454$), social order(${\beta}=.362$), and world view(${\beta}=.158$). Confucian values was found to have significant positive (+) correlations with community spirit in order of human relations view(${\beta}=.295$), social order(${\beta}=.281$), and morality cultivation(${\beta}=.232$). As shown in the findings above, youths' Confucian values was found to have significant positive (+) effects on the sense of citizen ethics. It is noted that the higher the Confucian values, the more positive the sense of citizen ethics would be. Consequentially, the Confucian values was identified to play an important role in the sense of citizen ethics in the modern society. Based on this analysis, this study presented specific measures - the necessity and possibility of education on sense of citizen ethics under the theory of human nature. To this end, this study proposed to find an optimal interface between the contemporary sense of citizen ethics and Confucian ethics through the respect for human life and nature, man of virtue as the ideal human model, and united society as a desirable society model.

• Review of KIISC
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• v.18 no.5
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• pp.33-48
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• 2008

최근 은행의 소유지분한도와 설립자본금 등에 대한 정부의 금융규제 완화로 인터넷전문은행의 설립 가능성이 높아지고 있다. 그러나 우리나라의 전자금융환경은 전자금융거래법 제정에 따라 금융기관의 입증책임을 강화함으로써 금융기관의 전자금융리스크가 상대적으로 크게 증가하였다. 또한, 정보 공격기술 및 수법의 발달로 전자금융보안에 대한 위협이 지속적으로 증가하고 있다. 이외 에도 신BIS 리스크 평가에 IT운영리스크가 포함되는 등 금융환경 변화 및 정보통신 기술의 발전으로 인한 전자금융리스크가 계속 확대되고 있는 추세에 있다. 이러한 금융환경 변화와 함께 서비스채널이 인터넷에 집중되는 인터넷전문은행은 기존의 전통적인 은행과 차별되는 리스크에 추가적으로 노출될 위험성이 높다. 이러한 리스크에 대한 인식 및 대비 부재는 금융소비자가 금융권 전자금융거래에 대한 불신으로 확산되거나, 금융시장의 불안정성을 야기하는 금융사고로 이어져 자칫 국내 전자금융의 발전을 저해하는 심각한 요소가 될 수 있다. 본 논문에서는 국내 금융환경과는 차이가 있지만, 인터넷전문은행이 가져올 전자금융의 기술적 변화는 유사하다는 점에서 해외 주요국가의 인터넷전문은행 현황과 전자금융부문을 중심으로 인터넷전문은행 설립인가 사례를 살펴보고, 국내에서 인터넷전문은행 설립시 우리가 취해야 할 입장에 대해 시사점을 얻고자 하였다. 그리고 국내 전자금융 환경에서 전통적인 일반은행과 차별되거나 인터넷전문은행 고유의 특성으로 발생되는 주요 전자금융리스크를 다섯 가지로 분석하였고, 이러한 전자금융리스크를 줄이기 위한 대응방안을 모색해 보았다. 정부의 금융규제 완화는 금융자유화를 진전시켜 금융거래가 자유경쟁원리에 입각해 이루어짐에 따라 국민경제의 발전에 있어서 바람직한 결과를 얻고자 하는 것이다. 그러나 다른 한편으로 과도한 리스크에 노출 될 경우에는 금융시장의 불안정성을 야기하고 이로 인해 역 선택과 도덕적 해이를 야기 시키는 등 여러 가지의 폐해를 줄 수도 있다 이러한 폐해를 줄이기 위해서는 인터넷전문은행의 고유한 특성으로 수반되는 리스크와 상대적으로 그 중요성이 부각되는 전자금융리스크에 대한 관리 감독을 강화해야 한다. 또한 이러한 리스크 관리강화를 위한 제도적 장치는 인터넷전문은행의 자율성과 책임성을 부여하는 방향으로 이루어지는 것이 바람직하다. 인터넷전문은행이 실질적으로 다수의 금융이용자에게 다양한 혜택과 효율적인 금융서비스를 제공하기 위해서는 초기 사업계획 심사 단계에서부터 위험성이 크게 증가하는 전자금융리스크에 대해서, 적절한 관리방안 수립을 통해 예상되는 리스크를 줄이기 위한 노력이 필요하다고 생각한다. 그리고 인터넷전문은행에 대한 구체적인 인가요건이 마련되지 못한 현 상황에서, 국내 인터넷전문은행 설립이 우리나라 전자금융거래에 발전적 역할을 할 수 있도록 앞으로 더 많은 논의와 연구가 진행될 필요가 있다.

• The Journal of Korean Philosophical History
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• no.36
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• pp.173-202
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• 2013

In Korea The understanding about physical body contains several cultural and historical experiences. In the modern times several discussions bring about changes from moral training to physical education. Physical education shows clearly modern physical human being by destructions of confusional human being. In confusional philosophy human body contains moral facts such as moral training. Moral training shows right mind, so every physical acts target mental and cultural training. So in this capitalism, it is needed o training right moral training and right physical education.

• CHINESE LITERATURE
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• v.99
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• pp.125-156
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• 2019

This text attempts two types of critical analysis. First is to explore Luxun's critical research attitude toward classical Chinese texts, studying how Luxun critically examines 'liyue (ceremony- music)'. With the way the 'madman' in 《A Madman's Diary》 handles China's old text as a hint, the attitude with which Luxun critically examines the editing and passing down of classical Chinese philology was studied. Luxun pays attention to the situation in which when classical literature is passed down and transmitted throughout history, the context of events are concealed and text is blockaded while text is edited and restructured. Also, Luxun critically examines how the ancient culture of 'liyue' operates on the constitution of Chinese culture, society, and politics, in addition to the process of passing down of texts, as well as how it has effect even in the present day. Classics are closely intertwined not only with issues of the past but with the conventions, moral emotions, and government of today. Second, based on Luxun's examination of 'liyue', the <sheng-wu-ai-le-lun> of the 《Jikangji》 which Luxun sympathized with all his life is criticized. This text, stating that 'There is no sadness or happiness in sound', deeply ponders upon the issue of 'liyue' essential to the logic of Chinese cultural composition, and deviates from the Confucian thoughts centered around social integrity and inspiration. Further, it stresses the autonomy of affective subject, and the process of deliberation by an entity toward harmony and commonness. By the work of examining Jikang through Luxun and Luxun through Jikang, the uncompleted work of classical criticism by Luxun is restructured, and the possibility of classical Chinese texts to relate to today's life is examined.

• The Korean Society of Law and Medicine
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• v.17 no.2
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• pp.145-173
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• 2016

A patient's Right to Self-Determination or his/her Right of Autonomy in the Republic of Korea has traditionally been understood as being composed of two elements. The first, is the patient's Right to Know as it pertains to the physician's Duty to Report [the Medical Situation] to the patient; the second, is the patient's Right to Consent and Right of Refusal as it pertains to the physician's Duty to Inform [for Patient's Consent]. The legal and ethical positions pertaining to the patient's autonomous decision, particularly those in the interest of the patient's not wanting to know about his/her own body or medical condition, were therefore acknowledged as passively expressed entities borne from the patient's forfeiture of the Right to Know and Right to Consent, and exempting the physician from the Duty to Inform. The potential risk of adverse effects rising as a result of applying the Informed Consent Dogma to situations described above were only passively recognized, seen merely as a preclusion of the Informed Consent Dogma or a denial of liability on part of the physician. In short, the legal measures that guarantee a patient's 'Wish for Ignorance' are not currently being understood and acknowledged under the active positions of the patient's 'Right Not to Know' and the physician's 'Duty to Consideration' (such as the duty not to inform). Practical and theoretical issues arise absent the recognition of these active positions of the involved parties. The question of normative evaluation of cases where a sizable amount of harm has come up on the patient as a result of the physician explaining to or informing the patient of his/her medical condition despite the patient previously waiving the Right to Consent or exempting the physician from the Duty to Inform, is one that is yet to be addressed; that of ascertaining direct evidence/legal basis that can cement legality to situations where the physician foregoes the informing process under consideration that doing so may cause harm to the patient, is another. Therefore it is the position of this paper that the Right [Not to Know] and the Duty [to Consideration] play critical roles both in meeting the legal normative requirements pertaining to the enrichment of the patient's Right to Self-Determination and the prevention of adverse effects as it pertains to the provision of [unwanted] medical information.