• Journal of Korean Philosophical Society
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• v.117
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• pp.113-136
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• 2011

According to the thesis of the publicity of reasons, practical reasons are public in their nature: the normative force of reasons may extend across different agents. Wallace argues that the normative mode of public reasons can be exhausted by what he calls the requirement of non-interference. I argue that the publicity thesis as he presents it equally applies to both (non-special) interpersonal relations and special relationships. At first, Wallace's version of the publicity thesis may seem incompatible with the fact that there exists reasons of positive aid. He says that when these reasons obtain in the case of interpersonal relations, they are accommodated by relevant specific moral principles. I defend this claim by showing that there is a kind of internal relation between the publicity thesis and moral principles in question. It is true that the reasons of positive aid obtain in the case of special relationships as well. I show that in this case such reasons are grounded by the requirements of the given special relationships themselves. I argue that the logical consequence of these claims is what I call the dualistic conception of our practical reasoning about what to do and that this dualism does not raise a serious challenge to the publicity thesis. The overall arguments of this paper, I believe, make us to be "realistic" about the philosophical significance of the thesis in question in moral discourses.

• Human Ecology Research
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• v.52 no.3
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• pp.255-266
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• 2014

The purpose of this paper is to analyze the difference in the self-construal and the reason for prosocial behavior by cultural disposition. Further, this paper also aims to analyze the relationships among adolescents' cultural disposition, self-construal, and prosocial behavior and to analyze the path to moral reasoning. Data were collected from self-report questionnaires filled out by 385 adolescents in Cheongju. These data were analyzed by factor analysis, Cronbach's ${\alpha}$, Pearson's correlation, simple regression analysis, and multiple regression analysis using SPSS ver. 12.0. The major results of the study were as follows: first, adolescents who perceived higher individualism showed a higher independent self-construal, and adolescents who perceived higher collectivism showed a higher interdependent self-construal. Second, adolescents who perceived higher collectivism attributed prosocial behavior to internal reasons and adolescents who perceived both higher individualism and collectivism attributed prosocial behavior to self-focused reasons as compared to the adolescents who perceived them to be lower. Third, as a result of the mediator analysis, the cultural disposition of adolescents including individualism and collectivism influenced the internal reasons for prosocial behavior through independent selfconstrual. Further, the cultural disposition of adolescents influenced internal reasons, self-focused reasons, and other focused reasons for prosocial behavior through interdependent self-construal. Based on these results, the implication was discussed and a follow-up study was suggested.

• The Journal of Asian Finance, Economics and Business
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• v.8 no.2
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• pp.365-371
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• 2021

In the wake of several high-profile corporate accounting scandals, there has been evidence that companies are more eager to hire Chief Executive Officers (CEOs) with an accounting background. This signals that CEOs with an accounting background are recognized and trusted by the corporate world to boost the quality of financial reporting of a company. If it is so, in the context of combating the earnings management, hiring CEOs with an accounting background (being a conservative accounting practitioner), could become one of the effective internal corporate governance mechanisms (CGM) to bring down the earnings management activities. This study attempts to provide insight into the level of conservatism of the CEO with an accounting background. Following Basu (1997) and Khan and Watt (2009), the firm-year measure of conservatism (C_Score) was obtained, which later was associated with the accounting education of the CEO to determine their relationship. As expected, CEOs with accounting background exhibit a higher level of moral reasoning than their non - accounting educated counterparts. The finding of this study is useful to persuade the policymaker to consider lifting the trend of hiring a CEO with an accounting background as one of the best practices that the companies can work out to lessen earnings management activities.

• Korean Medical Education Review
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• v.23 no.2
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• pp.90-103
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• 2021

This study examined the current status of the medical professionalism curriculum in Korea to suggest a plan to move towards the formation of a professional identity. Professionalism education data from 28 Korean medical schools were analyzed, including the number of courses, required or elective status, corresponding credits, major course contents, and teaching and evaluation methods. Considerable variation was found in the number of courses and credits in the professionalism curriculum between medical schools. The course contents were structured to expand learners' experiences, including the essence and knowledge of professionalism, understanding of oneself, social interaction with others, and the role of doctors in society and the healthcare system. The most common teaching methods were lectures and discussions, while reflective writing, coaching, feedback, and role models were used by fewer than 50% of medical schools. Written tests, assignments and reports, discussions, and presentations were frequently used as evaluation methods, but portfolio and self-evaluation rates were relatively low. White coat ceremonies were conducted in 96.2% of medical schools, and 22.2% had no code of conduct. Based on the above results, the author suggests that professional identity formation should be explicitly included in learning outcomes and educational contents, and that professional identity formation courses need to be added to each year of the program. The author also proposes the need to expand teaching methods such as reflective writing, feedback, dilemma discussion, and positive role models, to incorporate various evaluation methods such as portfolios, self-assessment, and moral reasoning, and to strengthen faculty development.

• Journal of the Korean Home Economics Association
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• v.41 no.12
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• pp.53-68
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• 2003

The purpose of this study was to develop lesson plans and teaching materials applying practical reasoning instruction for the 7th home economics curriculum content, and to test the effect of practical reasoning instruction on morality of middle school students. This study is a quasi-experimental research with a pretest-posttest design. Practical reasoning instruction for experimental group and traditionally lecture oriented instruction for comparison group were input, and tested the statistical differences between two groups before and after the treatment. The subjects for this study were 8th grade students of a middle school located in Kwangju city. Two classes of 76 students homogeneous in characteristics and academic record for each experimental and comparison group were assigned. Instrument used for this study was a revised moral indicator, that was developed by KEDI(2001). Spss/win for 10.0 statistics program was used for analysis of data. ANCOVA was done for testing statistical difference between pretest and posttest of experiment group and comparison group. Result of study which showed statistically significant difference between groups were：1. Virtue of "responsibility for words and deeds"(from 3.22 to 3.61 for experimental group and from 3.27 to 3.26 for comparison group) in domain of responsibility and cooperation, and virtue of "punctuality"(from 3.59 to 3.76 for experimental group and from 3.41 to 3.28 for comparison group) in domain of trustworthiness, 2. Virtue of "conversation etiquette"(from 3.47 to 3.67 for experimental group and from 3.28 to 3.31 for comparison group) in domain of caring for others, 3. Virtue of "forgiveness other′s mistakes"(from 3.32 to 3.65 for experimental group and from 3.33 to 3.25 for comparison group) in domain of kindness, concession, forgiveness, and virtue of "volunteering activity"(from 2.89 to 3.71 for experimental group and from 3.36 to 3.45 for comparison group) in domain of compassion and service, 4. Virtue of "equip the convenient facility for handicapped"(from 4.19 to 4.29 for experimental group and from 4.17 to 3.91 for comparison group) in domain of equality and human rights, virtue of "recovering selfness for own community"(from 2.34 to 2.79 for experimental group and from 2.14 to 2.29 for comparison group), virtue of "opposing way of accomplishing purpose by an means"(from 3.27 to 3.31 for experimental group and from 3.47 to 3.05 for comparison group), virtue of "opposing election of considering acquaintance"(from 3.35 to 3.56 for experimental group and from 3.12 to 3.14 for comparison group) in domain of fairness, and virtue of "eradication of military force or violence among countries"(from 3.49 to 3.57 for experimental group and from 3.38 to 3.05 for comparison group) in domain of love for humanity. The morality of experimental group was improved more than that of comparison group in all of above items. From the results of this study, following conclusion was drawn. Practical reasoning instruction in home economics is effective in raising students′ virtue and value of responsibility in words and deeds, trustworthiness in punctuality, courtesy of not interrupting conversation, forgiveness of other′s mistakes, volunteering activity, equity for handicapped, fairness opposing selfness for own community, fairness opposing way of accomplishing purpose by all means, fairness opposing election of considering acquaintance, and love for humanity opposing war.

• 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.

• Journal of The Korean Association For Science Education
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• v.38 no.2
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• pp.135-145
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• 2018

In this study, we investigated the argumentations of group and classroom discussions in socioscientific issues (SSI) discussion classes. Twenty-seven high school students participated in the SSI discussion classes on nuclear power generation. We observed and recorded the classes and also conducted semi-structured interviews. For the analyses, we revised a previous framework that was developed to analyze dialogic argumentations in the context of SSI. The analyses of the results indicated that there were more discourse schemes in the classroom discussions than the group discussions which are related to awareness and openness to multiple perspectives, evidence based reasoning, and on-going inquiry and skepticism. And there were few discourse schemes related to moral and ethical sensitivity in the group and classroom discussions. Various grounds, data, and information were presented in the classroom discussions. Students concentrated on carrying their claims and were not able to sympathize with and accept other opinions. Therefore, there were few discourse schemes to reach consensus. In addition, they perceived classroom discussions as competitive and actively rebutted other claims or grounds. The levels of argumentation were also high in the classroom discussions. The group discussions were held in relaxed atmosphere, and they asked the opponents more for clarification or additional information and evidences. However, classroom discussions were held in serious atmosphere, and they actively queried the validity of the claims or grounds. Based on the results, some suggestions to implement SSI discussion classes were discussed.

• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.

• (The)Study of the Eastern Classic
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• no.68
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• pp.539-570
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• 2017

This article is for considering and looking through the meaning of Classic of Poetry(Shi jing) Hiku-ka of Kobayashi Issa before reviewing and adapting Classic of Poetry(Shi jing) in Eastern Asia. Issa wrote his works by using Hyanghwa-Gucheop in 1803, and he had adopted it as his creative works of Hikai absorbing Classic of Poetry(Shi jing) for about half a year. There has been no national study about this so far, and this study covered the aspects of Issa's adapting way of Classic of Poetry(Shi jing) in Japan and China. There have been several problems that the contents were limited to Guo-feng and there were no agreement of terminology as well among researchers. To overcome these limitations, therefore, this article aimed at all the works, rejected the view point as just a translation, and denominated this study as Haiku-ka. Above all, this study looked though Issa's Classic of Poetry(Shi jing) by splitting the aspects of Haiku-ka into borrowing topics and materials. In borrowing topics, the works with the topics of homesick and nostalgic parents stood out. Furthermore, annotations and understandings of Issa's original works were deeply involved. In borrowing materials, the original meanings in the works were transformed and changed or even reinterpreted by their own way. Eliminating sublime emotions, furious tone, and condemnation was main characteristic of Haiku-ka in Classic of Poetry(Shi jing). Besides, there were ways of exclusion of reasoning, deviating from the viewpoint of Sigyo(edification by poetry), not including moral senses. In other words, Issa used habits and impressions like the way of Haiku when he was doing Haiku-ka in Classic of Poetry(Shi jing). The meaning that Issa's Hiku-ka of Classic of Poetry(Shi jing) stood out compared to adaptation of Classic of Poetry(Shi jing) in Eastern Asia. Although Classic of Poetry(Shi jing) in Vietnam was transferred in the form of the poem in Vernacular, the meaning and contents were not changed. Moreover, the original works and characters in Joseon were not destroyed because Classic of Poetry(Shi jing) was not liberally translated but literally. However, Issa transferred the Classic of Poetry(Shi jing) in the form of the poem in Vernacular to reveal the value of popular ballads. This was a different adapting way of Classic of Poetry(Shi jing) from that in Eastern Asia.