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

• The Journal of Korean Philosophical History
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• no.41
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• pp.223-246
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• 2014

The main concern of classical Confucianism, which has Kongzi as its main thinker, is how one can attain moral perfection. In this respect, all of the Confucian teachings can be characterized as an attempt to expound the nature of sages or gentlemen who are believed to attain moral perfection. In Confucianism, de 德 (moral virtue) refers to moral principles or the attributes of things, and it also signifies moral qualities and abilities of humans which are believed to be bestowed by the moral source. Kongzi substantiated the details and practical methods of de, through his teachings of ren as its internal principle and li as its external form. in this way, he put a special emphasis on moral practicality of de. To study Kongzi's practical moral teachings focusing on de can be understood as a reflection on current educational issues.

• Journal of Korea Game Society
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• v.11 no.6
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• pp.159-170
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• 2011

It seems that social distrust toward morality of video games has not been deducted even the influence of video game has increased drastically for last few decades. To rationalize the identity of video game and its social legitimacy, this paper first considered video game genre as a new art form. By doing so, we could derive various aesthetical and moral issues to dispute in modern society. Secondly, by considering former issues, this study could figure out moral vulnerabilities of the genre according to its own form, by categorizing them into virtual reality, interactivity and simulation. To suggest most effective way to overcome its immorality by functionalize social feedbacks which elaborately designed based on John Dewey's pragmatist aesthetics and immoralism.

• Journal of Korean Philosophical Society
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• v.142
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• pp.1-25
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• 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.

• The Journal of Korean Philosophical History
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• no.27
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• pp.327-361
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• 2009

So far there has been a strong tendency to study The Great Learning in terms of quite" limited ethical and moral understandings." Yet The Great Learning was originally a political text to educate the ruler. So the ethical and moral understanding discussed in the book should be interpreted as something more comprehensive and practical, which includes the political ability. This paper thus focuses on this new line of understanding of The Great Learning. Among the three principles of the book, 'Myeongmyeongdeok( 明明德)' means the virtue of a politician, that is to 'cultivate (Myeong)' the 'properties for a statesman (Myeongdeok).' 'Sinmin (新民)' means 'to innovate or reform the people as a result of substantive administration of a politician'. 'Jieojiseon (止於至善)' means 'to reach and to maintain the highest degree of goodness as a result of Myeongmyeongdeok and Sinmin'. These three principles would divide into eight practicums. Myeongmyeongdeok would divide into five steps of 'Sugi(修己: Cultivating the self)' practicum, which are 'Gyeokmul (格物) → Chiji(致知) → Seongeui(誠意)→ Jeongsim (正心)→ Susin (修身)'. Sinmin would divide into three steps of 'Chiin (治人: rule the people)' practicum which are 'Jega(齊家) → Chiguk(治國) → Pyeongcheonha(平天下).' And the point where the two practicums are harmonized, i.e. that of Sugichiin (修己治人), is the place of Jieojiseon. Not every ethical people become a politician but every politician must be ethical. That is the assertion of the Great Learning.

• Journal of Korean Medical classics
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• v.20 no.1
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• pp.125-136
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• 2007

본연구장이송대이후유의적성립화의이투과명대적대표적유의장개빈(本硏究將以宋代以後儒醫的成立和意而透過明代的代表的儒醫張介賓), 진행검시의론화의덕지중유학이론적투영과정화전개(進行檢詩醫論和醫德之中儒學理論的投影過程和展開). 송대이후유학적인산생유의적지중칭지위인술적개념(宋代以後儒學的仁産生儒醫的之中稱之爲仁術的槪念), 효화인성위의학적존립목적(孝和仁成爲醫學的存立目的). 저래원재어유학구유적도덕적생명의(這來源在於儒學具有的道德的生命議), 이차이생명도덕적해석위중심(而且以生命道德的解釋爲中心), 해석형기적문제(解釋形氣的問題). 생리적변화촉진심성변화적촉발(生理的變化促進心性變化的觸發), 심성적부중절조성병리(心性的不中節造成病理). 유의문장유학적절욕양생적의미전이도의학(儒醫們將儒學的節欲養生的意味轉移到醫學), 이차장욕구화감정절제주장적성리학화의학재어일개구조지중상통(而且將欲求和感情節制主張的性理學和醫學在於一個構造之中相通). 유학적추구시인간화자연이급사회적도덕주체적확립(儒學的追求是人間和自然以及社會的道德主體的確立), 이차전개장개빈이급유의문적유학이상(而且展開張介賓以及儒醫們的儒學理想). 유의적의의부지재어장의학적과학기술문제(儒醫的意義不只在於將醫學的科學技術問題), 장유추인간생명적도덕적의의(將類推人間生命的道德的意義), 재어의학적문화화도덕적해석적가능성(在於醫學的文化和道德的解釋的可能性).

• Journal of the Daesoon Academy of Sciences
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• v.32
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• pp.77-108
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• 2019

The purpose of this paper is to clarify the characteristics of 'Podeok' in Daesoon Jinrihoe. The term Podeok can cause some misunderstanding as the same word Deok (德 virtue) has long been used in the Eastern Tradition. In other words, for most people who are used to traditional thought, Podeok may be conflated with the similar word 'Deok (virtue)' as used within Confucianism. People who are familiar with Confucian culture might thereby misunderstand the term Podeok as an aspect of Confucian moral ethics, or they could misconstrue Daesoon Jinrihoe as having appropriated and misused Confucian ideas. Furthermore, there are other problems that could arise if people compare Daesoon Jinrihoe's 'Podeok' with 'Deok (virtue)' as used by Laozi. While Deok in Laozi's usage represents the ability of an individual who can exercise his or her rationality with excellence, Deok in Daesoon Jinrihoe indicates the idea of actualizing Mutual Beneficence and the conditions that enable Mutual Beneficence. If one understands Deok as used by Laozi to contain the meaning of Mutual Beneficence, then it is possible to think that the two tradition share a similar meaning of Deok as Podeok in Daesoon Jinrihoe pursues Mutual Beneficence as its ultimate value. In order to preemptively correct these misunderstandings, I need to clarify how the idea of Deok was born out of traditional thought and what meanings it embodies. Additionally, it is necessary to examine how it became meaningful in Confucianism, and how it was criticized and ascribed new meanings in Laozi's thought. Through these clarification, it will become clear that Deok originally indicated a religious ritual that the king of the Zhou Dynasty performed after receiving the heavenly mandate and assuming rule over the nation. Later, this idea was transformed into a moral virtue and norm by Confucius. This moral virtue and norm was criticized by Laozi as an unnatural form of control as it was understood by Laozi as a teleological argument justifying whether or not lives were to be saved or sustained based on the perceived merits of each individual. On the contrary, Deok in Daesoon Jinrihoe and traditional thought stand on a totally different theological bases. Deok in Daesoon Jinrihoe is a means to practice and realize the truth of the earthly paradise of the Later World and the truth of Mutual Beneficence which were posited to the world through Kang Jeungsan's Works of Haewon (grievance resolution) that resolved the pattern of mutual conflict that characterized the Former World. Therefore, the idea of Podeok in Daesoon Jinrihoe gains completion only on the premises of Haewon Sangsaeng (resolution of grievances for mutual beneficence) and Boeun Sangsaeng (reciprocation of favors for mutual beneficence), and the way to practice Podeok is to practice Haewon Sangsaeng and Boeun Sangsaeng. In addition, the subordinate virtues such as loyalty, filial piety, and faithfulness that exist within Daesoon Jinrihoe's religious practice are not same as those of traditional thought. They are new concepts of virtues drawn from the cosmological laws of Daesoon Jinrihoe. To be specific, the virtues of Daesoon Jinrihoe are not rules that create discrimination and mutual conflict, but are instead ethical rules established upon the basis of Heaven and Earth having been newly organized, and thus, they will bring virtuous concordance, harmonious union, and mutual beneficence. The idea of 'Podeok' in Daesoon Jinrihoe can be understood as a religious practice that requires doctrinal understanding and tangible practice in daily life of followers. In other words, it is not the same Deok of earlier traditional thought in East Asia, but is instead a religious truth by which practitioners realize the truth of Sangje's Works of Haewon in human world as they practice Haewon Sangsaeng and Boeun Sangsaeng.

• (The)Study of the Eastern Classic
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• no.63
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• pp.115-140
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• 2016

This Articles intend to articulate The Tao(道) and Te(德) in Confucian analects("論語") Tao & Te is key concepts in Confucian analects. Tao is the Way of human life. Te is the incarnation of the Way. Jen(仁) is the universal Virtue of Human beings. Therefore, Confucius said, "If Human beingsa bo the Virtue proper to Humanity, what has to do with the Rites of propriety and Music?". Confucian's Human relationship is altruism(恕). Chu-Hsi and Dasan uphold and reestablished Tao & Te and Jen as maim concept of Confucius Analects. Jen is a practical methodology of Tao and Te. Confucius said, 'Let the will be seat on the path of duty.' 'Let every attainment in what is good be firmly grasped.' 'Let perfect Virtue be accord with. Tao(道), Te(德) and Jen(仁) is Trinity in Confucian Analects. Dasan redefined Tao and Te as his Commentary of Confucian analects("論語古今註"). Dasan interpreted that Te is achieved only by Human beings's behavior. But Chu-Hsi' Te is substance of Mind(心之體). He interpreted Te as an innate idea.

• Journal of Korean Philosophical Society
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• no.93
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• pp.121-148
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• 2011

The uncodifiability thesis in anti-theory argument is the typical claim for the impossibility of ethical theorizing. Based on this thesis reflecting particularism strongly, contemporary anti-theorists in ethics argue that individual decisions in particular situations cannot be codified into moral principles. The uncodifiability thesis needs to be examined by the following two issues: a theoretical issue of whether the object of codification is moral practices or not; and a practical one of whether moral principles present the decision procedure of moral reasoning or not. The characteristics of practical reasoning show that the object of codification in ethics, as moral theorists insist, is not moral practices but morality itself. Also moral theorists, contrary to the criticisms of anti-theorists, insist that moral reasoning is comprised of not only moral principles but also moral judgments with contextual knowledge and moral wisdom. In brief, moral theorists make a persuasive response to the uncodifiability thesis when they do neither intend to codify moral practices into moral principles nor to deduce the moral reasoning from moral principles. For them moral judgments should be examined by the moral principles which present universal and idealistic morality.

• Journal of The Korean Association of Information Education
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• v.14 no.4
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• pp.589-603
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• 2010

Game addiction is the one of side effects from current knowledge-based society, So it is very important to find students with game addiction and treat them as early as possible. In this paper, first of all, a measure scale is developed for diagnosing game addiction. The scale is made based on the literature reviews. Also, a game model is developed based on virtues education. The proposed model has the following characteristics. First, it can induce active participation of students. Second, it helps students find and decide a moral standard related to online game addiction for themselves. Third, students can learn a moral standard naturally through narratives related to various real-life situations. The followings are concluded after applying the proposed game to elementary school students with game addiction. First, game addiction is relieved for those students, specially for "high risk" and "potential" groups. Second, the proposed game can improve respect to others and individual responsibility.