• Korean Journal of Social Welfare
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• v.66 no.1
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• pp.139-162
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• 2014

This paper critically examines the existing discourses about 'relationship', a key element of social work practice and questingly examines Lao-tzu's work of Tao Te Ching, the book of way and virtue, as an alternative theoretical framework for social work relationship. Compared to current discourses of relationship beleaguered by either modernism or postmodernism, both of which are in the deadlock of binary perspective, the insights and vision in Tao Te Ching are successfully able to overcome the limits of them and provide new and profound way of thinking about human, society and their relationship. Especially core cannons crystallized by natural humanistic concepts for cosmos coupled with innate critical power against artificial manipulations of world can extend the horizon of understanding concerning the relationship between client and social workers and therefore provide a new and attractive roles in professional relationship. Moreover, opposed to usual images of Lao-tzu's ideas such as nihilism and passivity, alternative relationship of social work can play an important role of caring the disordered reality where Dao disappered and criticise the selfish desires of individuals and comport the broken-hearted minds in modern society. In addition, results of this paper implies that more extended study articulating ideas of Tao Te Ching with the social work practice would have lots of potentials to promote later researches in quest of 'Korean' social work practice.

• The Journal of Korean Philosophical History
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• no.29
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• pp.125-152
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• 2010

The main purpose of this dissertation is a introductive proposal to reconstruct confucian moral principles. The most classical question in moral principles is : what is the good. In order to reconstruct confucian moral principles, this dissertation begin with question of what is the good in confucian moral principles. Confucianism believe in reality of the human good mind and good nature. Confucian the human good mind and good nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Confucian's moral principles of human relationship is none other than conscientiousness and altruism. Conscientiousness is a principle of self-cultivation and self-revelation. As to altruism, confucious said, "the man of perfect virtue, wishing to be established himself", or "do not impose on others what you do not desire others to impose upon you." Altruism is rectified as a principle of reciprocity methodology of the making of whole kingdom peaceful in The Great Learning. Confucian golden rule(conscientiousness and altruism is equal to Kantian categorical imperative in The Fundamental principles of Metaphysics of Ethics. : Act only on that maxim through which you can at the same time will that it should become a universal law ... etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast confucian moral principles with Kant's three principles of Categorical Imperatives. In conclusion, confucian moral principles implicate Kant's principle of universalizability and impartiality.

• Journal of Ethics
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• no.74
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• pp.35-62
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• 2009

This study purports to explore the possibility of establishing the theory of ethics education based on the concept 'Gyeong(敬)' in Early Confucianism. There was a negative viewpoint on Confucianism directly after the modernization of Korea. However, a positive trend for Confucianism has emerged in almost all sorts of studies even though the results of the studies in Moral education are not always successful. West moral education theories and traditional ethics education theories should be integrated dialectically so that traditional ethics education may be updated. Recently a reappraisal of traditional values has been undertaken as a replacement of liberal democracy values. Faced with the modern civilization's crisis and a decline in morals in Korea, reverence needs to be dealt with in ethics education. This study is primarily concerned with the nature-transcendental relation whose concrete concept is 'Gyeong(敬)' in Confucianism. And the study attempts to put forward the theory of reverence-centered ethics education. The contents of the study consists of the substance of 'Gyeong(敬)' in Early Confucianism, and practical principles and methods of reverence-based ethics education. Some tasks of moral education are also suggested for the scientific establishment of reverence-centered ethics education.

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

• Journal of Korean Philosophical Society
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• v.146
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• pp.25-48
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• 2018

Starting from common sense that happiness is a state where needs are satisfied, this paper suggests the intelligence and the virtues for democratic citizens. The fact that human beings exist, relate to each other, and undertake activities which can become of moral worth when joined by autonomy, equality, and responsibility, respectively, is explained. It is also discussed that happy citizens should be able to exist autonomously in the face of political power, make an equal relationship with political power and fellow citizens, and undertake responsible activities. Lastly, it is suggested that happy citizens should be able to understand the plurality of value-contents, the similarity of value-forms, and the possibility of value-realization, and then be equipped with self-respect, mutual respect, and law-respect.

• The Journal of Korean Philosophical History
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• no.59
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• pp.371-393
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• 2018

Jeong Yak-yong attempted to establish a new philosophical system through the criticism on Neo-Confucianism. The most important area among the ideas of Dasan is on the ethical thoughts. He has a tremendous interest in the ethical education as well as ethical thought. During his exile, he gathered children around and educated them by editing "Jegyeong(弟經)". Dasan regarded "Sohak(小學)" to have some problems in educating children. Thus, he reconstructed the contents of "Sohak" and edited "Jegyeong". "Jegyeong" is more concise than Sohak and is a textbook focusing on children which is mainly composed of practical etiquette in the everyday life. It contains etiquettes to parents, teachers and adults, etiquettes on food in the everyday life and etiquettes between men and women. Although the contents does not exceed the scope of Sohak, he selected reasonable contents and composed with practical contents. Thus, it is practical. Dasan also attempted to make a novel interpretation on Saseo (四書), i.e., Noneo, Maengja, Daehak and Jungyong. His new interpretation on Saseo can be considered as ethical textbooks in a broad sense. Dasan considered the key ethical principle of Saseo (四書) to be Seo (恕). Accordingly, he thought it is very important to understand and practice ethical principle of Seo (恕). Dasan studied and annotated "Simgyeong(心經)" and "Sohak(小學)" for self moral discipline. And, he thought it is utmost important to understand and accept the existence of Sangje (上帝) in order to keep moral mind. He believed it to be important to have Gyesingonggu (戒愼恐懼), which is to aware and respect the existence of Sangje (god) for self discipline and Sindok (愼獨) to be cautious about things that only he was aware of. He thought that if people are aware of Sangje (上帝) and make dialog with Sangje, the will of Sangje could be expressed into Dosim (道心). In the ethical education, it can be said that, ultimately, the awareness on the absolute being is the most important point to Dasan.

• Journal of Korean Philosophical Society
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• v.148
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• pp.357-377
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• 2018

In order to concludes that human being is in the making, not a being already perfectly made, this paper goes through four steps. The first step raises a question that human being is only a being of reason. The Kant's assertion that human being has a moral capacity of 'good will' seems to be distorted portrait of human being. The second step calls into a question that human being can obey universal moral laws. Any universal moral law can't be obeyed by moral agent, because he can't exclude his external situations which are ceaselessly changing. Nevertheless imperatives of reason which require to obey the universal moral laws seems to be a 'unfortunate legacy' to human being. The third step demonstrates that imperatives of reason are originated from dualism which have dichotomize "mind vs. body" as "internal capacity vs. external situation". According to dualism, imperatives of reason require internal capacity to exclude emotions or desires which are sensitive to external influences. The fourth step discusses that interacting of inner and outer is to be necessary for human being. Then, reason is to be really in one glove with emotions which are beginning form externals, otherwise reason can't stop being powerless to any external situation. Concludingly any human being is to be processing to a new being, not situating any extreme antagonism of "reason vs. emotion". Because of emotional human animal, not a perfect god, humans being is in the ceaseless process into the making a new self.

• Journal of Korean Philosophical Society
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• v.116
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• pp.437-464
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• 2010

The article, focusing on the theory of Zhong-He, sheds a new light on the philosophy of Daizhen. The theory of Zhong-He, according to the philosophical system of Zhuxi, serves as the theoretical foundation in erecting the apriori moral nature and guiding mental cultivation of subjects. Daizhen, on the contrary, criticizes the doctrine of Zhonghe in Zhuxi's philosophy as it produces negative side-effects of moral dogmatism. Zhuxi's doctrine, according to Daizhen, as it reduce the origin of morality to apriori condition of consciousness and delimit the range of cultivation to psychological realm of subjects, restricts moral subjects in the fortress of their own subjectivity. In this vein of his criticism, Daizhen attempts new interpretation on Zhonghe. The character Zhong (中), according to him, does not refer to apriori moral state or metaphysical moral substance as it does in the doctrine of Zhuxi. On the contrary, it denotes the state in which diverse existent beings are placed in their own position by their own dispositions. Similarly, the other character He (和) does not refer to the condition where an individual's consciousness is in equilibrium, but to the process of achieving the harmony of entire society in which diverse existent beings are communicating to each other. With his novel interpretation of the theory of Zhong-He, Daizhen could dissolve the tradition of Weifa (未發) and moral subjectivism in Zhuxi's philosophy and provide a way of establishing reciprocal communication and harmony between various individuals. It is in his ethics of rational mutual understanding where the significance of Daizhen's philosophy should be found.

• The Journal of Korean Philosophical History
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• no.28
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• pp.155-182
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• 2010

When we divide Environmental Ethics education into the elements of 'knowledge - emotion - behavior', we need to focus on 'knowledge' at high school level. In general Moral Education, 'knowledge - emotion - behavior' is a circular link, but as Environmental Ethics is a matter of 'consciousness', it is desirable to instruct with the process of 'knowledge>emotion, behavior'. Teaching 'Consciousness on Nature' is not recommended at elementary or middle school level because it demands higher inference. On the contrary, considering the reality in high school it is not recommended to teach the necessity and method of recycling or to go field trip to the polluted area. Rather, it is better to inform the students of Environmental Ethics' viewpoints and let them know the ways of moral judgments. The view of nature in Orientalism is well explained through the Environmental Ethics' viewpoint. To explain the view of nature in Orientalism we should concentrate on the theory, not on the attitude of life. And we should rather compare the viewpoints of nature in Confucianism, Taoism and Buddhism respectively than explain in Orientalism all together. That is, if we compare with the viewpoints of Environmental Ethics and explain similarities & differences in Confucianism, Taoism and Buddhism, we can complement Environmental Ethics or present the third approach.

• Journal of Korean Philosophical Society
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• v.148
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• pp.239-267
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• 2018

In the matter of ethical and moral practice, Thomas Aquinas's thought is called "intellectualism". It does not mean only that intelligence is more important than will in moral practice, but that it has epistemological, metaphysical, and psycho-psychological implications significance. The first means affirming "the first principles of knowing" as the problem of certainty of knowing. In Thomism, there are surely above suspicion notions in the domain of practice as well as in the domain of reason, which are obviously self-evident, and because of that certainty, they become the basis of certainty of all other knowings that follow. The principle to know these knowings is the first principle of knowing, reason and Synderesis(conscience). Therefore, the "intellectualism" of Tomism is the basis for providing the ground of metaphysics. In the case of reason, it is classified into superior reason and inferior reason according to whether it is object. The object of higher reason is "metaphysical object" which human natural reason can not deal with. This affirmation of superior reason provides a basis for human "autonomy" in the moral and religious domain. This is because even in areas beyond the object of natural reason, it is possible to derive certain knowledge through self-reasoning, and thus to be able to carry out the act through their own choosing. Likewise, for Thomas Aquinas, "Synderesi" as the first principle of good and evil judgment can be applied to both the superior reason and the inferior reason, and thus, except for the truth by the direct divine revelation, precedes any authority of the world, scrupulous Act always guarantees truth and good. This means "subjectivity" that virtually in the act of moral practice, it can become the master of one's act. Furthermore, "consciousness(conscientia)", which means the ability to comprehend everything in a holistic and simultaneous manner, is based on conscience(synderesis). So, at least in principle, correct behavior or moral behavior in Tomism is given firstly in correct knowledge. Therefore, it can be said that true awareness (conscious awareness) in Thomas Aquinas's thought coincide with practical practice, or at least knowledge can be said to be a decisive 'driver' for practice. This will be the best explanation of the definition of "intellectualism" by Thomism.