• Journal of the Korean Geographical Society
• /
• v.48 no.1
• /
• pp.128-150
• /
• 2013

This paper is to examine the interrelationship between morality (or ethics) and geography and education in terms of the moral and ethical dimension embedded moral turn in geography. Since the 1970s, the geography have morally turned with stressing realization of social relevance and justice through interest on moral issues such as the spatial inequality and human welfare in the world of difference. This moral turn in geography has formed the area of moral geography, and emphasized the ethics of care and responsibility of human and nature with warning of immoral geographies of others and nature in the world of difference with the recent trend of postmodernism. For morally careful geography teaching, it is now good time that geography educators need to think the moral turn in geography education. If geography education is willing to contribute to make a better world, it needs to reflect more morally on geography curriculum and instruction in terms of the ethics of care and responsibility.

• Asia Marketing Journal
• /
• v.2 no.2
• /
• pp.86-113
• /
• 2000

본 연구는 환경지향제품구매와 재활용행동을 설명하기 위한 것으로 Schwartz 가 제기한 규범이론에 관한 이론고찰과 실증분석을 병행하고 있다. 규범이론의 핵심은 사회규범을 개인의 행동으로 전환시키는 과정을 설명하는 것이다. 규범이론에 따르면 환경지향제품구매와 재활용과 같은 이타적 행동은 사람들이 일종의 추상적이고 객관적인 방식으로 동의하는 도덕적 행동에 관한 사회규범으로 시작된다. 그러나 사회규범은 행동을 지배하기에는 너무 일반적이고 소원하다. 따라서 이러한 사회규범은 개인적 차원에서 우리들 각 개인에게 적응되어 개인규범이 된다. 사회규범은 사회적 구조의 차원에서 존재하는 반면 개인규범은 강력하게 내면화 된 도덕적 태도가 된다. 개인이 규범을 내면화 했지만 이에 따라 행동하지 않을 수도 있는 데 상황에 적절하도록 개인규범이 정의되어야 한다. 규범이론은 주어진 상황에 적절하도록 사회규범을 개인규범으로 정의하도록 유도하기 위해서는 바로 행동결과지각과 책임귀인지각이 개입되어야 한다고 제기하고 있다. 본 연구는 이상의 규범이론에 근거하여 소비자의 환경지향제품구매행동과 재활용행동을 설명하고자 다음 세 가지 연구목적을 설정하였다. 첫째, 사회규범이 개인규범의 형성에 어떠한 영향을 미치는가? 둘째, 사회규범이 내면화 된 개인규범은 환경지향제품구매행동과 재활용행동에 직접적인 영향을 미치는가? 셋째, 규범이론은 조절변수가 개입되는 경우 개인규범이 행동으로 전환되는 것이 더욱 용이해진다고 제기한 바, 조절변수의 하나인 환경지향행동결과의 중요성지각의 영향을 검증하고자 한다. 연구결과, 환경문제가 개입된 상황에서 사회규범은 개인규범의 형성에 강한 영향을 미치며 개인규범은 다시 환경지향제품구매와 재활용행동에 영향을 미치는 것으로 나타났다. 그리고 환경지향행동결과의 중요성지각 역시 개인규범이 환경지향제품구매행동으로 전환되는 과정에서 조절적 역할을 함으로서 양변수간 관계를 더욱 강화하는 변수임을 연구결과는 제시하고 있다. 그러나 개인규범-재활용행동사이에서의 조절적 역할은 없는 것으로 나타났다.

• The Journal of Korean Philosophical History
• /
• no.31
• /
• pp.87-111
• /
• 2011

In moral instruction, one of the important purposes is cultivate students' meaningful moral knowing. To obtain this purpose, generally systems approach has been adopted and used in moral instruction. Systems approach has emphasized efficient designs which do not occur incidental learning that does not contribute to obtain learning objectives. However, moral meaning may occur to the subject of knowing, then occurrence of coincidence can not be excluded. If we approach to moral instruction with operative and engineering ways, we may convey the learning object but it won't be received meaningfully. Because of such problem, moral instruction has been required an alternative perspective contrary to the systems approach. Above all we need to reconsider the logic of explanation based on the systems approach. Because the moral instruction is understood that it is a systematic and operative act according to the logic of explanation. According to the logic of explanation, education is an act that conveys the teachers' knowledge to students who have inferior knowledge to teachers'. During this process, students' interpretation has been overlooked. In moral instruction, the teachers' interpretation of moral meaning can occur and extend by students' interpretation. When we understand moral instruction as the course of alliance between interpretation, it could be stood out that teaching as a symbol, constitution of teaching text as a vacuum, learning as a coincidence. When we stand out these aspects, the moral instruction could be understand as a poetic act. And based on such understanding, we can abstract specific resemblances between the poetic act and the moral instruction. There are semantic invariants and semantic variants in the teaching text of moral instruction. The semantic variants premise uncertainty. The limitation, that is, semantic invariants and the openness which is possible within semantic variants are changed to the moral instruction by students' response. It is essential that a selective attention as esthetic transaction that could be changed from text to poet. Like this, we need to take notice of instructive aspects not to means for reaching learning objectives but to act for being possible disinterested experiential learning.

• 대학교육
• /
• s.77
• /
• pp.76-84
• /
• 1995

교수 임용과정에 임하는 대학인 중에는 우수한 응모자를 공개채용의 원칙에 입각해 선발해야 한다는 당위성에도 불구하고 인맥과 학맥 등의 인연을 선호하는 세력이 있다. 누구에게나 그러한 안일의 유혹에 빠질 위험성은 있지만, 대학의 발전을 위해 이를 단호히 물리치는 용기와 의식전환이 필요하다. 요즈음 흔히 운위되는 대학개혁, 교육개혁은 민주적 공정경쟁의 토대 위에서만 실현 가능한 것이다. 적어도 대학만큼은 정의와 공정성, 지성과 도덕성이 살아 숨쉬는 곳이어야 한다.

• Journal of Korean Philosophical Society
• /
• v.116
• /
• pp.281-312
• /
• 2010

Der vorliegende Beitrag problematisiert die Zeichen einer Zeit, in der nach der 'Wende des Sprachparadigmas' alle Prozesse einer Posttranszendenz, die in der heutigen philosophischen Problemsituation versucht werden, $bel{\ddot{a}}chelt$ werden, der Relativismus, Partikularismus und Skeptizismus $verst{\ddot{a}}rkt$ wird, und als Resultat die Kritik, Ablehnung und das Desinteresse an der Ideologie der Vernunft und Wahrheit sich verbreitet. Ich werde daher umgekehrt gerade an diesem Punkt ansetzen und ${\ddot{u}}ber$ die Notwendigkeit und Dringlichkeit der Rehabilitierung der "$Realit{\ddot{a}}t$ einer moralischen Vernunft" nachdenken. Zweck dieses Beitrags ist es, in Zusammenhang mit der Rehabilitierung der $Realit{\ddot{a}}t$ einer moralischen Vernunft, aufzuzeigen, welche theoretische Erkenntnis bzw.moralische Erkenntnis wahr ist, d.h., dass ein 'bewiesenes', da 'objektiv gerechtfertigtes' Argument existiert. $Daf{\ddot{u}}r$ werde ich als erstes auf das Problem der Relativistischen und Skeptizistischen Anhaltspunkte philosophisch eingehen(2), zur ${\ddot{U}}berwindung$ dieser Anhaltspunkte eine Rechtfertigung der rationelen und moralischen $Begr{\ddot{u}}ndung$ versuchen(3). In Folge soll betrachtet werden, dass die Rechtfertigung der rational moralischen $Begr{\ddot{u}}ndung$ mit dem Problem der $Letztbegr{\ddot{u}}ndung$ in enger Verbindung steht(4), und nachdem darauf hingewiesen wird, dass dies durch eine Konfrontation mit der Fallibilismus These zu erkenntnistheoretisch objektiver $G{\ddot{u}}ltigkeit$ gelangt(5), werde ich den Beitrag $abschlie{\ss}en$(6).

• The Korean Journal of Financial Management
• /
• v.14 no.1
• /
• pp.249-267
• /
• 1997

1996년 법률 제정을 거쳐 1997년 1월 1일 시행된 우리나라의 예금보험제도는 고정보험료 율방식을 채택하고 있다. 국정료율방식(國定料率方式)의 예금보험제도(預金保險制度는) 보험료 산출과 행정비용 등이 적게 들고 도입 및 운영이 용이하다는 장점이 있으나, 가입 금융기관의 도덕적위험(moral hazard)을 초래한다는 중대한 단점을 동시에 가지고 있다. 도덕적위험은 은행으로 하여금 고위험, 고수익을 추구하게 하여 결과적으로 위험이 낮은 은행으로부터 높은 은행으로 부가 이전되는 효과와 높은 위험을 가진 은행에게 오히려 낮은 보험료가 부과되는 부의 왜곡현상을 초래한다. 본 논문은 이와 같은 고정보험료율제도의 단점을 극복하는 장치인 은행위험에 근거한 차등 보험료율제도 즉, 위험조정보험료율제도의 핵심이라 할 수 있는 위험조정예금보험료(RADIP)를 실증적으로 추정해 내는데 그 목적이 있다. RADIP추정은 먼저 은행위험의 측정이 필수적인데, 은행위험인 자산수익률의 표준편차는 실제적으로 산출이 불가능하다. 따라서 이를 위해 본 논문에서는 Problem-Solving FORTRAN 프로그램인 'IMSL'을 사용한다. 그리고 측정된 은행위험을 기초로 RADIP가 최종적으로 측정되며, 이는 향후 고정료율보험료방식의 우리나라 예금보험제도가 차등료율보험료방식으로 전환될 경우 각 은행의 적정 예금보험료를 산출하는 합리적 기준이 될 것으로 생각된다.

• The Journal of Korean Philosophical History
• /
• no.53
• /
• pp.255-281
• /
• 2017

This study examines the ways in which Confucianism developed in connection with other thoughts. Mythology especially had an great impact on the formation of Confucian thoughts. This study focuses on the concept of sage and examines how Confucianism and mythological thoughts influenced on formation and reformation of the concepts. In ancient religion, sages as a hierophantic figure, mediates human beings and gods, delivering the gods' messages to the human and the human's wishes to the gods. The fused role of shaman and ruler began to separate. A new type of leader without political power, but with a religious role with a moral authority is the Confucian concept of sage. A sage in Confucianism is an ideal person like Confucius, Mencius, and Xunzi, an ordinary person can attain with effort. Anyone can become a sage in Confucianism. The early Confucian sage was more like a hyper-human with unaccessible authority in mythology. Later, a sage in Confucianism began to be described as a model figure that any human being can become. The aspect of shamans and diviners (wushi 巫師) did not disappear, but merged into a kingly power and transformed into a sage-king with moral authority. The new images are reflected in Confucian ideology of statehood or its religiosity. This study has explored the ways in which Confucianism and mythological thoughts interacted and influenced to each other through a concept of sage as an ideal personhood.

• The Journal of the Convergence on Culture Technology
• /
• v.9 no.3
• /
• pp.451-459
• /
• 2023

The purpose of this paper is to show the limitations of Just War Theory in evaluating ethical issues that can be raised in cognitive warfare, which is emerging as a new area of war. To this end, we will provide the background of cognitive warfare, derive the features of cognitive warfare based on conceptual analysis of cognitive warfare, and clarify the differences between cognitive warfare and traditional warfare. Afterwards, we will turn the discussion and take a look at the background and areas of Just War Theory as a theory that evaluates comprehensive ethical issues related to war. Then, we will elaborate what Just War Theory is and apply the ethical judgment criteria presented in the three areas of this theory, jus ad bellum, jus in bello, and jus post bellum, to cognitive warfare. Finally, we will evaluate the appropriateness of ethical judgment in cognitive warfare by applying criteria for each area and specify the limitations, thereby showing that Just War Theory has limitations as an ethical judgment criteria in cognitive warfare.

• Journal of Korean Philosophical Society
• /
• v.137
• /
• pp.57-79
• /
• 2016

The purpose of this paper is to explain MacIntyre's critique of moral pluralism of modern society and reveal the limits of his critique of liberalism. It is a distinctive feature of the social and cultural order that we inhabit that disagreements over central moral issues are peculiarly unsettleable. Debates concerned with the value of human life such as those over abortion and euthanasia, or about distributive justice and property rights, or about war and peace degenerate into confrontations of assertion and counter-assertion because the protagonists of rival positions invoke incommensurable forms of moral assertion against each other. We usually call this situation 'modern moral pluralism' and concede as the natural outcome of the activities of human reason under free institution. But in After Virtue, MacIntyre vigorously criticizes modern moral pluralism. The main cause he took which brought about this state of affairs was the failure of 'the Enlightenment project'. According to MacIntyre, the Enlightenment project which has dominated philosophy for the past three hundred years promised a conception of rationality independent of historical and social context, and independent of any specific understanding of man's nature or purpose. But not only has that promise in fact been unfulfilled, the project is itself fundamentally flawed and the promise could never be fulfilled. In consequence, modern moral and political thought are in a state of disarray from which they can be rescued only if we revert to an Aristotelian paradigm, with its essential commitment, and construct an account of practical reason premised on that commitment. But one of the deepest difficulties with the argument of After Virtue is that the very extent of its critique of the modern world seems to cast doubt on the possibility of any realistic revival under the conditions of modernity of the Aristotelianism which MacIntyre advocates. Especially when we consider we are not only the characters found in our narratives but also we ourselves are the author of our own narratives. Moral pluralism is not seen as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions.

• Journal of Ethics
• /
• no.77
• /
• pp.73-112
• /
• 2010

This study aims to explore the character and problem of multicultural society in Korea in terms of the concept of moral panics. Its major issues are dealt with as follows: Firstly, this essay will apply two concepts of culture in multiculturalism - the pattern of meaning and a study of perfection- to three degrees of multicultural members: by individual, by groups and by a society as a whole. In this approach, moral panics of multicultural society in Korea have been manipulated by the secondary definitions like Korean government and media. In this study, however, the resource of the panics would be seen as nationalism in Korean history. To remove it in this essay, the conception of the pattern of meaning, which makes members understand others outer their norms, should be harmonized with that of a study of perfection by which they have identities. Secondly, the main subject of multiculturalism in Korea should at least be majority (groups)-Korean, not minority (groups)-foreigners. A stereotype of foreigners by majority is an image distorted by nationalities and races. People, for example, with the white skin from advanced countries are recognized as superior, while those born in the countries of Southeast Asia are, consciously or unconsciously, discriminated and have low positions due to socio-economic stratification in Korea. In this sense, a study of multicultural society in Korea should go forward to the inner direction to majority, because it is one of the real moral panics in Korea. In conclusion, it is important that there must be a study of identity which we can have of others in multicultural studies of Korea. It enables us to meet the conception of diversity. In that Korean government and media have neglected the danger of nationalism, it is also necessary that this study have any foundation of morality in ethics, which can give useful alternatives to the given polices of the secondary definitions.