• Journal of the Korea Academia-Industrial cooperation Society
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• v.21 no.12
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• pp.660-671
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• 2020

This study is a descriptive survey study that attempted to confirm clinical nurses' consciousness of biomedical ethics, moral sensitivity, critical thinking deposition, and nursing ethics code of clinical nurses, as well as to identify the factors influencing the recognition of the nursing code of ethics. The general and ethical characteristics of the subject were calculated by frequency, percentage, mean, and standard deviation, and the difference for each variable according to the general and ethical characteristics was analyzed using SAS 9.4, independent t-test, and one-way ANOVA, and Scheffé test. The average, standard deviation, and the minimum and maximum values were used for the scores of each variable, and the correlation was determined using the Pearson correlation coefficient. Multiple regression was used to identify the factors that influence the recognition of the nurse's code of ethics. All variables showed significant correlations. Critical thinking deposition (p<.05) was the most influential variable in recognizing the code of ethics for nurses. Critical thinking deposition (p<.001), consciousness in biomedical ethics (p<.001), and moral sensitivity (p<.001) were shown to be affected in order, with 27.4% explaining power. Therefore, it is necessary to develop and apply educational programs to clinical nurses that can improve critical thinking, life and bioethics, and moral sensitivity.

• (The)Study of the Eastern Classic
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• no.36
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• pp.333-374
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• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of Agricultural Extension & Community Development
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• v.8 no.2
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• pp.223-234
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• 2001

The community consciousness used to be the core of the social capital in rural Korea, and there used to be a long tradition of mutual trust and cooperation in rural village community in Korea. However, recent trends in rapid urbanization or de-ruralization may affected community consciousness and social capital in rural society in Korea. The social capital has been existed in terms of mutual trust, commonly shared norms, and cooperative behavior in farm work and daily life of rural people. Commonly shared norms and networks have accelerated social effectiveness and promoted cooperative work as well as moral and spiritual aspects of rural society. Social capital in terms of community consciousness, participation of village work, visit and invitation of the neighborhood, and participation in various village group and networks were suveyed in JanggogRi, Jori Myun, Paju city, Gyeonggi province. The data collected from 65 persons, and the major findings of the study were as follow; The respondents responded that the community consciousness of de-rural area decreased in general with a few exception in the groups of alumni, family, religion and voluntary society. Social capital in terms of participation of village work, visiting the neighbors and voting increased slightly. Further research on social capital should be conducted to strengthen community consciousness, and various measures to increase the social capital should be adopted for livable community development.

• Hwankyungkyoyuk
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• v.12 no.1
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• pp.64-75
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• 1999

The goals of moral education according to the 7th educational curriculum are (1) to learn the basic life custom and ethical norms necessary to desirable life, (2) to develop the judgment to solve desirably and practically the ethical matters in daily life, (3) to develop the sound citizenship, national identity and consciousness, and the consciousness of world peace and mankind's mutual prosperity, and (4) to develop the ethical propensity to practice the ideal and principle of life systematically Based on the goals in the above, the following can be established as goals of environmental education possible: (1) to learn judgment to solve practically the environmental problems in the society with their ethical understanding, and (2) to recognize that environmental consciousness is the basic necessity of sound citizenship and national identity and consciousness, and mankind's mutual prosperity, and to have attitudes to practice environmental preservation in daily life. Like these, the intellectual aspect, the affective aspect, and the active aspect can be established in the environmental education in the ethics education keeping their balance. In order to achieve its goals, the contents of ethics subject are organized largely with 4 domains: (1) individual life, (2) home life, life with neighbors, and school life, (3) social life, and (4) national life. Among these, environmental education is mainly included in the domain of social life. These contents concerning environmental education take 22 (32.4%) out of the whole 68 teaching factors which are taught in the ethics subject from the 3rd grade to 10th grade. These 22 environmental teaching factors are mainly related to environmental ethics, environmental preservation and measures, and sound consumption life. Classified according to each goal, the environmental contents in the 7th curriculum for ethics subject put emphasis on environmental value and attitudes, action and participation, and information and knowledge. Therefore, the recommendable teaching and learning method for the environmental education in ethics subject is to motivate students' practice or to make them practice in person. For example, role-play model, value-conflict model, group study model can be applied according to the topics of environmental education.

• The Journal of the Convergence on Culture Technology
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• v.4 no.1
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• pp.207-217
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• 2018

The purpose of this study was to identify nursing research trends for the consciousness of bioethics published in korea. A total of 30 studies were analyzed using descriptive statistics. 70% of the studies was published for the last five years, and 76.7% of studies were conducted in a descriptive study. Nursing students accounted for 83.1% in terms of the participants, and a questionnaire was used for the data collections in the entire studies. The studies considered ethical aspect accounted for 90.0%. In the experimental studies, the nursing intervention was a education program, and dependent variables of the studies included consciousness of bioethics, moral sensitivity, critical thinking and moral judgment. Among the top 10 priorities in the key words, the first priorities was the bio-medical ethics. In conclusion, it is suggested to develop an expanding-iterative studies, qualitative studies, and development of bioethics programs for nurses.

• Journal of English Language & Literature
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• v.57 no.3
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• pp.367-389
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• 2011

The aesthetic attitude, in general or in particular, represented in matters of taste through aesthetic ideas and value judgments postulates a certain literary logic. And this literary logic reveals itself a sense of morality, philosophy, or moral aesthetic consciousness through the moments of act and thought demonstrated in the characters invented in literary works. Henry James, among many others, offers a very special cultural paradigm for transnational argument because of his diverse ways of shaping transatlantic relations in terms of aesthetic consciousness. And this international paradigm produced varied expressions referring to Henry James as "an American expatriate," "an Anglicized American artist," "a Europeanized aesthete," "a cosmopolitan intelligence," "a bohemian cosmopolitan" to designate his literary career and its characteristics shaped in Europe. Such expressions resonate with Transatlantic Sketches, James's first collection on travel and cultures in 1875 which heralded his long "expatriation" in terms of self-distantiation. James's temperament of mind, far from being always identified with shared values within an ideological framework, never avoided friction with fixed ideas but rather absorbed it fully for another friction which intervenes in his house of fiction. My question arises here regarding his cultural belonging or dislocation: where is the place of his mind or what could be his ultimate destination? In this essay, I'd like to define a place or rather the place of James's literary mind by proving a certain "sympathetic justice" for his literary logic. For this purpose, I'll try to examine: how James used transatlantic perspective, a spatio-temporal assessment to formulate his moral aesthetic consciousness; and how the aesthetic framework functions in assessing his literary logic of aesthetic consciousness. To start with the first argument, I'll analyze some essential aspects of aesthetic attitude of his characters to postulate a persona capable of theorizing James's aestheticism conditioned by the transatlantic context. And for the second argument, I'll examine how the persona functions in formulating a proper cultural stance of James's aesthetic consciousness in transatlantic perspective to illuminate the way of how Jamesian individuality reflects the American mind. This process of theorizing a place of James's own will lead, I hope, to our discovering James's ultimate destination on the assumption that it'll prove or create a certain "sympathetic justice" for his humanist aestheticism, a Jamesian absolute morality.

• The Journal of Korean Philosophical History
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• no.31
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• pp.289-319
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• 2011

Chutzu has established a theory of human mind and moral mind(人心道心說) by quoting the key of cultivation of mind comprised of sixteen letters(十六字心法) to a preface of Zhongyong(中庸章句序) and making comments on the key. Chutzu's theory of human mind and moral mind explains the supervision of mind that materializes chung-ho(中和), which is the core theme of Zhongyong(中庸). Supervision of mind is completed by consciousness. Chutzu defines consciousness as 'preparing the principle(理) and practicing the emotion(情)'. So, consciousness derives the reaction from the principle(理) in order to respond to the external stimulation. By being conscious, mind(心) reveals original nature(性) into emotion(情). An aspect that mind(心) keeps original nature prior to the external stimulation is un-awakened(未發). Once stimulation occurs, mind(心) becomes conscious of the principle which is proper to the situation. In sympathetic situation, sympathetic emotion is revealed by being conscious of benevolence(仁). In judgment situation, the emotion which judges right or wrong is revealed by being conscious of wisdom(智). An aspect of revealing the proper emotion relevant to the situation is wakened(已發). Mind(心) keeps all the original nature of benevolence, righteousness, propriety, wisdom(仁義禮智). It supervises original nature and emotion, and reveals chung-ho(中和) by being conscious of the proper principle(理). Moral mind must supervise to accomplish chung-ho(中和), and gewuzhizhi(格物致知) must be done first to enhance the supervision of moral mind. By establishing a theory of human mind and moral mind(人心道心說), Chutzu completes a theory of mind that covers both theories of chung-ho(中和說) and gewuzhizhi(格物致知說).

• 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 Academic Society of Nursing Education
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• v.24 no.3
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• pp.214-224
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• 2018

Purpose: This study examines the effectiveness of an educational program of nursing biomedical ethics for nursing students to increase awareness of the Code of Ethics for Nurses, moral sensitivity, and application of the Code of Ethics for Nurses. Methods: A quasi-experimental research design and t-test were used. The experimental group (n=31) and control group (n=32) were second-year university nursing students in two major cities. The experimental group received 15 hours of nursing ethics education during the 15-week semester. The training was not provided to the control group. Results: The application of the Code of Ethics for Nurses increased significantly in the experimental group (t=-1.06, p=.017), nurses and patient (t=-2.23, p=.029), obligation of nurse as an expert (t=-2.08, p=.042), nurse and cooperator (t=-2.54, p=.014). The consciousness of biomedical ethics increased significantly in the experimental group (t=4.28, p=.021), newborn's right to live (t=-2.61, p=.011), euthanasia (t=-2.36, p=.021). Conclusion: The results of the study show that providing a nursing biomedical ethics program to nursing students is an effective method to enhance the application of the Code of Ethics for Nurses and Consciousness of Biomedical Ethics. Implementing an intervention program of the Code of Ethics for Nurses in the regular nursing curriculum may reduce conflicts involving ethical decision making by nurses.

• Journal of English Language & Literature
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• v.58 no.4
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• pp.753-782
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• 2012

This paper attempts to look at how the question of cultural identity can be discussed in terms of which "a family of the minds" as a unit can be given meaningful form of interpretation. I found its real possibility in the James family, especially in Henry James Senior, William James, and Henry James Junior since they represent important cultural context reflecting their European relationship in terms of American cultural consciousness. This research is divided in two parts; the first part of this study consisted of the elder James's role as a source of moral aesthetic consciousness for the two children, the second part consisted of showing different aspects of inter-relationships between father and sons and between brothers in the process of identity construction. I examine different aspects of the identity formation process of William James and Henry James Junior by arguing different ways of making relationship with their father's philosophy to illuminate how they reflect and represent American cultural consciousness, and to define the meaning of the Jamesian mind in American cultural history.