• Journal of the Korean Society of Marine Environment & Safety
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• v.29 no.1
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• pp.52-59
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• 2023

The purpose of this study is to study the effect of maritime police officials' servant leadership on positive psychological capital. The subjects of the study were 167 maritime police of icials, and the results of the analysis are as follows. First, it was found that servant leadership affects positive psychological capital. Specifically, in the case of sub-variables, growth support and ethical behavior had a positive (+) effect on self-efficacy. However, community value creation and emotional healing did not affect self-ef icacy. Second, growth support and ethical behavior were found to have a positive (+) effect on optimism. However, community values and emotional healing did not affect optimism. Third, growth support, ethical behavior, and community value creation were found to have a positive (+) effect on resilience. However, emotional healing did not affect resilience. These results will serve as basic data for the human management of the maritime police.

• Knowledge Management Research
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• v.24 no.3
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• pp.1-15
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• 2023

This paper examines research ethics in using the generative AI ChatGPT for research purposes. After reviewing traditional themes of research ethics and relevant principles, it will be argued to be inappropriate to discuss ChatGPT-related issues only from the perspective of permission, detection, and punishment. We need to consider the fundamental problem that the current rules pose concerning the way ChatGPT works. This leads to the proposal that the usage of ChatGPT should be clearly noted when it is used for research purposes and that some unresolved issues should be recognized. Although the advantages of ChatGPT cannot be denied, consensus on the appropriate scope of use is needed from perspectives of the research community and researcher's social responsibility. As generative artificial intelligence technologies are still in the early stages of development, researchers should pay attention to relevant research ethical issues, while not making hasty conclusions. In the conclusion, it will be also proposed to discuss and make a consensus regarding the definition of research that is premised on existing research ethics, but challenged with the advent of ChatGPT and AI technology.

• (The)Study of the Eastern Classic
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• no.34
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• pp.311-338
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• 2009

The moral corruption or the reality of absence of humanity derived from the development of science and society is very serious. Especially the moral education which should provide new breakthroughs facing such issue will be the initial concern in the educational world and the key point that judges our future. This study, as a part of efforts made for such demands of the times, is an attempt to approach the field of the present elementary education specifically by deducing the abundant meaning that the Confucianism's Chungseojidoh(忠恕之道: the principle of "Faithfulness" and "Benevolence") stands for. To build an ethical social community also means to draw voluntary moral practices into this society and this is possible with our (the moral subject) struggling the problems within but not remaining in the limitations of physical norms. Chungseojidoh as universal ethics contains a virtue ethical meaning as Jenlogy, a meaning of identity recognition and self-esteem inspiration, a meaning of social community ethics as ethics of good offices, etc. Such meanings, in particular, can be discussed more profoundly in terms of educational prevention from violence or cliquish issues in school that are largely related to education of humanity if 'applying schemes for elementary education' is seen as the center of the issue. And furthermore, they will be able to open a discussion over problems of the situation which the Korean society is in - especially the insistence, egoism or conflicts between social communities - can be answered in actuality.

• Journal of Ethics
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• no.84
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• pp.243-274
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• 2012

The purpose of this study is to study the community narrative ethics of China·Taiwan film. in the context of globalization and locality. I especially wish to look this part through narrative·hermenutical approach and communitarian ethics against contemporary liberalism and individualism. In particular, this article focuses on the works of Hou Hsiao-Hsien, Zhang Yimou, Lee Ang, Tsai Ming-Liang, Chang Tso-chi and Chen Kaige. China and Taiwan's main directors show family and country's community narratives through the self understanding and identification that we call narrative conception of the self. The idea of local community and identity is related with inheritances, history and tradition from the past of my family, my city, my tribe, my nation. Main directors make and have the story of those communities which I derive my identity. And community narratives from the life histories that define us form local community's solidarity should have the openness to other communities. Community narratives shouldn't be separated from the aspect of globalization and locality. After all, I examined whether the local community narratives reveals meaningfully from the standpoint of globalization and locality through China·Taiwan film.

• Journal of Korean Philosophical Society
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• v.130
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• pp.47-77
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• 2014

The purpose of this paper is to justify the following four points. 1) Both communitarianism maintaining perfectionism and liberalism maintaining state neutralism are wrong. Communitarian liberalism is right. 2) If we accept a standpoint of communitarian liberalism, every state must make its own moral textbook for the achievement of common good. Of course, it dose not mean that a government must be an author of moral textbook. 3) The subjects of unification education and democratic citizenship education must be included in moral textbook. The crucial difference between moral education and civic education lies not in the educational subject but in the educational method. In order to internalize communal values and virtue, moral education prefer reflective internalization to indoctrination. But civic education prefer indoctrination to reflective internalization. 4) An desirable Korean who shares Korean values and virtue, provisional moral truth of Korea is a citizen of two isms, namely nationalism and cosmopolitanism.

• Proceedings of the Korea Association of Information Systems Conference
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• 2004.05a
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• pp.288-303
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• 2004

본 연구에서는 인터넷이 등장한 이후 인터넷의 사용이 보편화되면서 사이버 커뮤니티에 대한 관심과 참여하고 있는 사람들의 숫자가 급증하였다. 그러므로 사이버 커뮤니티의 시${\cdot}$공간의 제약 초월, 인터넷 공동체, 수평적 구조, 인터넷 방송, 인터넷 비즈니스 등의 다양한 순기능과 인터넷 상의 윤리적 문제, 익명성, 비대면성 등에서 발생되는 역기능의 실태, 사이버 커뮤니티의 활용에 대해서 조사분석을 실시하였다. 이를 위하여 사이버 커뮤니티의 개념부터 사이버 커뮤니티의 특징, 사이버 커뮤니티의 순기능과 역기능을 살펴본 후, 주 대상자 20대의 대학생으로 한 설문조사를 통해 사이버 커뮤니티의 순기능과 역기능에 대한 생각에 대해 알아보았다.

• Journal of Korean Philosophical Society
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• no.96
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• pp.39-70
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• 2012

In order to locate Kant's concept of the highest good within ethics and the theory of moral religion, it needs to be approached with some qualifications: there are two rough ways to be suggested. The first way is to focus on the concept of the highest good that is explained in terms of the happiness in proportion to a rational being's virtue or to his/her worthiness to be happy. But the happiness determined in the sense outlined above would be (increasingly or decreasingly) changeable according to each one's individual morality-this is what is meant by each one's 'worthiness' here-, and would not be seen as the perfect one. It might even be said that this kind of happiness is possible in a sensible world generally taken, if the existence of God thought of as harmonizing natural phenomena and the moral order is successfully presupposed. The other way is to understand the concept of the highest good literally: in this view, the highest good shows that a rational being's character is completely appropriate to the moral law and for him/her, its corresponding idea, i.e., the perfect happiness, is considered with full justification. But the highest good in the sense sketched above-along with the existence of God and the immortality of the soul-is expected to be realized only in an intelligible world generally taken. This means that it should be appraised as an ideal of the highest good that includes the so-called 'physical happiness' specified in terms of the first way as its element. In this regard, it is seen to be somewhat restricted. Between the two concepts of the highest good already touched upon, the highest good of the possible world would be the one established in terms of the first way. In other words, it is not the highest good in an intelligible world, but the highest good in this world. Of course, it is true that we cannot help but assume the existence of God-a being as higher, as moral, as most holy, and as omnipotent-in order to explain the highest good in this world (namely, in order to establish the possibility of the combination of the happiness and the worthiness). For as long as both morally good acts and the happiness are considered to happen in a natural world, the cause of the nature (i.e., the existence of its creator), that is, God, must be able to be presupposed. In this vein, Kant interprets that most people view that the key of the Bible is to show that the best world which is characterized by an intelligible or heavenly kingdom is also actually feasible in this world. The wish of the people who have the morally good character is that God's kingdom comes and his will is properly achieved in this world. But we cannot know what God really does in order to realize his world in this world. Nonetheless, we are fully aware of what we should do in order to make ourselves a member of his world. It is specified like this: we should do our ethical duties and further proceed to establish an ethical community. Viewed this manner, it is concluded that an ethical community is not a merely ideal thing like the kingdom of the ends, but a human apparatus or institution that exists in this world.

• Korean Journal of Human Ecology
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• v.21 no.4
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• pp.745-764
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• 2012

The purpose of this study is to investigate the characteristics of ethical consumption in the Community Currency Movement participant's daily life as a consumer. Qualitative research methods are used for the understanding about the participation activities and the daily lives as a consumer of Hanbat LETS participants'. The characteristics of ethical consumption used for analysing of the Community Currency Movement are the subjective participation, production process-aware consumption, others care to consumption, sustainable consumption, voluntarily simple life. The major results of this study show that the Community Currency Movement is the alternative economic system practicing the ethical consumption. The Community Currency Movement increase the subject participation, realize the social responsibility and community society and the ecological value and voluntary simple life. This research get the meaning for considering the Community Currency Movement & the ethical consumption on the discriminatory perspective.

• Journal of Digital Convergence
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• v.16 no.2
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• pp.351-359
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• 2018

The purpose of this research is to arouse attention to the importance of eliminating the 'Shadow Encroaching Phenomena on the Essence' in advertising expression by interdisciplinarily applying ethicality. This research shows that when advertising expression is planned and executed without enough consideration of ethicality, short-term effectiveness to reach goals can be increased, but it is easy to induce an unintended 'Shadows' Boomerang Phenomena'. This research also proposes that such processes arouse consumers' ethical defense mechanisms, possibly causing the 'Shadow Encroaching Phenomena' in the end. In conclusion, this research proposes the following. First, the pursuit of commercial profit in a capitalistic society must be done under the premise of securing a consensus of ethicality in a common society. Second, under the premise of an integrated process of education, sharing, execution, and confirmation of ethicality, companies can achieve both the micro-practical goal of profit pursuit and the macro-environmental goal of ecological sympathy.

• Journal of Korean Philosophical Society
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• v.117
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• pp.161-189
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• 2011

This thesis aims to examine the discussions on communitarianism and liberalism, which was actively debated post-1990's in the West. The paper will focus on the concepts of morality and ethics of Hegel's "Philosophy of Law" in order to connect the discussions on communitarianism and liberalism to our society's political reality. Specifically, through the introduction of Hegel's point of view, this paper will shed new light co the concept of communitarianism, which was viewed from the perspective of political philosophy within the West post-1990's. Through "Philosophy of Law," Hegel imbues a critical and fundamental meaning to modern ethical-political order. For Hegel, Kant's acceptance of morality has a foundational and compositional meaning for the concepts of law and nation. This paper will discuss this topic within the boundaries of Hegel's morality and ethics and regard this as a chance to look back on our political situation with a regretful introspection. International and national reviewers tend to regard the various perspectives of Hegel's philosophy of law as inspirational. However, it seems that the fundamental introspection of why our reality must adhere to his philosophy is lacking. Based on this concern, the paper aims to examine Hegel's "Philosophy of Law" to apply his perspectives to our political reality for a fundamental self-evaluation.