• International Journal of Advanced Culture Technology
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• v.11 no.2
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• pp.202-209
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• 2023

This study attempted to identify the ethical principles of nurses who realized care in the war field with a nurse's unique professional spirit, and to explore a more specialized and subdivided concept of ethical nursing in the future. War has occurred frequently in history, and the outcome has always been tragic. There are always different opinions about what it means to discuss the ethics of these wars. Despite these controversies, the ethics of nursing, which always takes care of the sick at the scene of war, is interpreted regardless of war. The ethical spirit of nursing is to respect life and take care of those who need help. Whether the person asking for help is a soldier or a civilian, it doesn't matter where it is or what the purpose of the war is. Nursing practiced nursing based on the principle of bioethics for all, even in war scenes where there was no ethical reference point. This study explains that it is necessary to inherit the spirit of nursing, which practiced ethical care even in such cruel scenes of the past, and to protect the ethical fundamental spirit of nursing even in the changing environment in the future society.

• Strategy21
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• s.42
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• pp.293-317
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• 2017

A series of immoral conducts are repeatedly occurring by some commanders and high-ranking officers in the ROK navy. They are seriously compromising not only harmony and solidarity of the organization, but also pride and morale of members of the service. They seem to be results of the fragile ethical background of the service as well as of failures in military education and training on ethics. This paper sees backgrounds of weak ethical foundations of the navy as follows: the enduring legacies of cultural factors, such as the toxic military culture of the Japanese colonization, dark side of mariners' traditions, the sea-aversive Confucian culture, and unique characteristics in any small organization or society, etc... This paper also suggests the current ethnic systems of the navy are primarily based on responsive measures against misdeeds, rather than fundamental prescriptions for immoral behaviors, in the absence of ethical instrument for warriors. The paper also emphasizes the importance of developing character-based leadership, founded on, above all, respects for human integrity and strong sense of honor. Moreover, the importance of accountability in charging the command, as advocated by the US navy, is also stressed in order to establish a more robust ethic ground within the navy. Based on these analyses, the author proposes that in order to become a stronger and healthier fighting force, the navy needs to make continuous command efforts and organizational innovations to improve ethic principle and moral standard of the service, to strengthen ethics of naval leaders by a robust system of ethical education and training programs, and ultimately to solidify a navy culture in which moral passions and energies are spreading over.

• Journal of the Daesoon Academy of Sciences
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• v.27
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• pp.283-317
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• 2016

This research is an attempt to detail the multi-layered ethical characteristics of 'mutual beneficence', shown in the principle of 'guarding against self-deception' in Daesoon Thought while focusing on its major differences as well as the similarities with Kantian and Utilitarian ethical views. In these Western ethical perspectives, the concept of self-deception has received a considerable amount of attention, centering on the context of natural rights and contract theory. Meanwhile, in Daesoon Thought, 'guarding against self-deception' is presented as one of the principal objectives as well as the method or deontological ground for practice. It further encompasses the features of virtue ethics oriented toward the perfection of Dao. Here, the deontological aspect is interlinked with the concept of cultivation and the pursuit of ethics and morals. Hence this makes it a necessary condition for achieving the perfection of Dao, and likewise renders the practice of 'guarding against self-deception' more active through facilitating mutual relations based on the expansion model wherein human nature is characterized as possessing innate goodness. With regard to the tenet of 'resolution of grievances for mutual beneficence,' this concept is presented as a positive ground for practicing virtues toward others without forming grudges. Furthermore, as long as it reveals the great principle of humanity built on conscience, it will come to harmonize practitioners with others and spirits in an expression of beneficence. Moreover, originating in the Dao of Deities, guarding against self-deception is expressed as a form of life ethics and can be suggested as a new alternative for the model of virtue ethics proposed by Nussbaum. All in all, there is a natural causal relationship by which 'guarding against self-deception' in accord one's own conscience and the principle of humanity as a pursuit of perfect virtues in Dao result in the fulfillment of mutual beneficence. This readily akin to how gravity causes water to flow from high ground to low ground. Consequently, these relational features of mutual beneficence can serve an effective alternative to the Western ethical views which also address the need to overcome the egoistic mind which is liable to self-interest and alienation.

• Journal of Information Technology Services
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• v.10 no.3
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• pp.61-76
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• 2011

The purpose of this paper was to design and implement effective learning model for internet ethics education, following the learning principle and procedure of PBL(Problem-Based Learning) which is one of the constructivism teaching-learning theories(, and to apply it). In this learning model, online learning and face-to-face classes were systematically combined for achieving the teaching-learning goals and the main module for online learning run on Moodle, an open source LMS(Learning Management System). It is possible for learner to participate actively in creation of micro-contents and reorganize contents using various SNS(Social Network Service). The learner can achieve the learner-oriented learning and select micro-contents in order to reorganize the personalized learning contents to take advantage of SNS among learners. To examine educational effectiveness of the proposed learning model, an experimental study was conducted through the education content and method to the subjects of two classes in the second-grade of university located in OO city. 60 students(treatment group=30, control group=30) participated in the experiment. The result statistically verified that the proposed learning method is more effective in cultivating consciousness of internet ethics than the face-to-face PBL learning method. The results of this paper also showed that a lecture using blended learning is efficient in achieving learning performance and that learners responded positively(, which are indicating that the higher effectiveness of learning would be expected) by forming connectedness among learners using SNS. The results of this paper showed that a lecture using blended learning is effectiveness in achieving learning performance and that learners responded positively, which are indicating that the higher effectiveness of learning would be expected by forming connectedness among learners using SNS.

• Journal of Korean Academy of Nursing Administration
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• v.3 no.1
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• pp.51-64
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• 1997

The purpose of the study was to introduce an integrated approach of new Casuistry and specified principlism in resolving ethical problems and studying nursing ethics. In studying clinical ethics and nursing ethics, there is no systematic research method. While nurses often experience ethical dilemmas in practice, much of previous research on nursing ethics has focused merely on describing the existing problems. In addition, ethists presented theoretical analysis and critics rather than providing the specific problems solving strategies. There is a need in clinical situations for an integrated method which can provide the objective description for existing problem situations as well as specific problem solving methods. We inherit two distinct ways of discussing ethical issues. One of these frames these issues in terms of principles, rules, and other general ideas; the other focuses on the specific features of particular kinds of moral cases. In the first way general ethical rules relate to specific moral cases in a theoretical manner, with universal rules serving as "axioms" from which particular moral judgments are deduced as theorems. In the seconds, this relation is frankly practical. with general moral rules serving as "maxims", which can be fully understood only in terms of the paradigmatic cases that define their meaning and force. Theoretical arguments are structured in ways that free them from any dependence on the circumstances of their presentation and ensure them a validity of a kind that is not affected by the practical context of use. In formal arguments particular conclusions are deduced from("entailed by") the initial axioms or universal principles that are the apex of the argument. So the truth or certainty that attaches to those axioms flows downward to the specific instances to be "proved". In the language of formal logic, the axioms are major premises, the facts that specify the present instance are minor premises, and the conclusion to be "proved" is deduced (follows necessarily) from the initial presises. Practical arguments, by contrast, involve a wider range of factors than formal deductions and are read with an eye to their occasion of use. Instead of aiming at strict entailments, they draw on the outcomes of previous experience, carrying over the procedures used to resolve earlier problems and reapply them in new problmatic situations. Practical arguments depend for their power on how closely the present circumstances resemble those of the earlier precedent cases for which this particular type of argument was originally devised. So. in practical arguments, the truths and certitudes established in the precedent cases pass sideways, so as to provide "resolutions" of later problems. In the language of rational analysis, the facts of the present case define the gounds on which any resolution must be based; the general considerations that carried wight in similar situations provide warrants that help settle future cases. So the resolution of any problem holds good presumptively; its strengh depends on the similarities between the present case and the prededents; and its soundness can be challenged (or rebutted) in situations that are recognized ans exceptional. Jonsen & Toulmin (1988), and Jonsen (1991) introduce New Casuistry as a practical method. The oxford English Dictionary defines casuistry quite accurately as "that part of ethics which resolves cases of conscience, applying the general rules of religion and morality to particular instances in which circumstances alter cases or in which there appears to be a conflict of duties." They modified the casuistry of the medieval ages to use in clinical situations which is characterized by "the typology of cases and the analogy as an inference method". A case is the unit of analysis. The structure of case was made with interaction of situation and moral rules. The situation is what surrounds or stands around. The moral rule is the essence of case. The analogy can be objective because "the grounds, the warrants, the theoretical backing, the modal qualifiers" are identified in the cases. The specified principlism was the method that Degrazia (1992) integrated the principlism and the specification introduced by Richardson (1990). In this method, the principle is specified by adding information about limitations of the scope and restricting the range of the principle. This should be substantive qualifications. The integrated method is an combination of the New Casuistry and the specified principlism. For example, the study was "Ethical problems experienced by nurses in the care of terminally ill patients"(Um, 1994). A semi-structured in-depth interview was conducted for fifteen nurses who mainly took care of terminally ill patients. The first stage, twenty one cases were identified as relevant to the topic, and then were classified to four types of problems. For instance, one of these types was the patient's refusal of care. The second stage, the ethical problems in the case were defined, and then the case was analyzed. This was to analyze the reasons, the ethical values, and the related ethical principles in the cases. Then the interpretation was synthetically done by integration of the result of analysis and the situation. The third stage was the ordering phase of the cases, which was done according to the result of the interpretation and the common principles in the cases. The first two stages describe the methodology of new casuistry, and the final stage was for the methodology of the specified principlism. The common principles were the principle of autonomy and the principle of caring. The principle of autonomy was specified; when competent patients refused care, nurse should discontinue the care to respect for the patients' decision. The principle of caring was also specified; when the competent patients refused care, nurses should continue to provide the care in spite of the patients' refusal to preserve their life. These specification may lead the opposite behavior, which emphasizes the importance of nurse's will and intentions to make their decision in the clinical situations.

• Journal of Research and Publication Ethics
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• v.2 no.2
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• pp.5-10
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• 2021

Purpose: Ethical behaviors become more salient when researchers utilize face-to-face interviews and observation with vulnerable groups or communities, which may be unable to express their emotions during the sessions. The present research aims to investigate ethical behaviors while conducting research have resonance due to the deep nature of observation and interview data collection methods. Research design, data and methodology: The present research obtained non-numeric (Textual) data based on prior literature review to investigate Ethical Conducts in Qualitative Research. Non-numeric data differs from numeric data in how the data is collected, analyzed and presented. It is important to formulate written questions and adopt them what the method claims for the researcher to understand the studied phenomenon. Results: Our findings show that while conducting qualitative research, researchers must adhere to the following ethical conducts; upholding informed consent, confidentiality and privacy, adhering to beneficence's principle, practicing honesty and integrity. Each ethical conduct is discoursed in detail to realize more information on how it impacts the researcher and research participants. Conclusions: The current authors concludes that five ethical conducts are important for realizing extensive and rich information during qualitative research and may be exploited in implementing research policies for researchers utilizing observation and interviews methods of data collection.

• Korean Educational Research Journal
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• v.40 no.2
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• pp.17-33
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• 2019

This study examines the fundamental ethics of practice that Dasan Jung Yak-yong(1762-1836) argued at the book, "Dàxuégōngyì大學公議, The Public debate of Great Learning", by investigating the relationship between main agents of education. "Dàxuégōngyì", the book that Dasan wrote when he was 53 years old at his exiled place, Gangjin. As the title suggested, Dàxuégōngyì, it could be recognized as the impartial view based on the critical perspective to Zhūxǐ(朱憙)'s opinion. Zhuxi focused on the importance of "Great Learning 大學" as a study of the Great people and argued that "Great Learning" is the study for all the people should learn. On the other hand, Dasan claimed that "Tàixuézhīdào太學之道" in "Great Learning" is the study for the prince, not for the normal people. And he also interpreted "Dàxué 大學" as the school for teaching prince. In addition, "Great Learning" suggested the three practical principles; to illustrate illustrious virtue; to renovate the people; and to rest in the highest excellence. However, Dasan argued different way and emphasized three ethics of practice; filial piety(孝), admiration(弟), mercy(慈) and regarded as illustrious virtue of "Great Learning." He denied the three principle of "Great Learning" that Zhuxi reorganized and suggested including renovating the people(新民), and provided that close to the people(親民) is one of the main principles of "Great Learning." According to Dasan, if the king practices these three ethics of practice including filial piety, admiration, and mercy, so that the people will practice these ethics voluntarily. In other words, he indicated that the practice of three ethics is not only for the prince in the loyal family, but also for principles to educate the people in the nation. Thus, three ethics by Dasan including filial piety, admiration, and mercy could be recognized as the symbol of humanity. In other words, Dasan's three ethics in "Great Learning" can be recognized as the practical principles including educational issues and educational interactions. If these three ethics can be referred as the symbol of humanity as mentioned above, the implicit educational interactions are specifically constructed within the basic assumptions. Therefore, it is possible to clarify the specific ethics of practice by the indicating specific subjects and objects in the educational interactions between these three ethics of practice. Also, it helps more clear comprehension about the "Dàxuégōngyì大學公議, The Public debate of Great Learning", by Dasan.

• Journal of Korean Philosophical Society
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• no.93
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• pp.121-148
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• 2011

The uncodifiability thesis in anti-theory argument is the typical claim for the impossibility of ethical theorizing. Based on this thesis reflecting particularism strongly, contemporary anti-theorists in ethics argue that individual decisions in particular situations cannot be codified into moral principles. The uncodifiability thesis needs to be examined by the following two issues: a theoretical issue of whether the object of codification is moral practices or not; and a practical one of whether moral principles present the decision procedure of moral reasoning or not. The characteristics of practical reasoning show that the object of codification in ethics, as moral theorists insist, is not moral practices but morality itself. Also moral theorists, contrary to the criticisms of anti-theorists, insist that moral reasoning is comprised of not only moral principles but also moral judgments with contextual knowledge and moral wisdom. In brief, moral theorists make a persuasive response to the uncodifiability thesis when they do neither intend to codify moral practices into moral principles nor to deduce the moral reasoning from moral principles. For them moral judgments should be examined by the moral principles which present universal and idealistic morality.

• Journal of Families and Better Life
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• v.17 no.3
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• pp.229-240
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• 1999

The purpose of this study is to find out the essence and the meaning of conventional filial piety and its education to be a help to build up a moral society. Consequently the main point of this study is grafting our filial piety to industrial society and reviewing our conventional filial piety at the present time and what is the role of education. The traditional thought of our people is based on the filial piety and it is based on the basic love in humanity that is is rooted in the principle of benevolence. We should realize the most important practical principles of reverent affection. Our traditional filial piety has been handed down along with long history. though it has been a little chaned to meet the needs of the times. We should not forget that the fundamental thought of filial piety has never changed. The education for filial piety in modern society should be taken charge of by family society and school and be helped each other So the filial piety thought as tradition l ethics has to be adjusted to the modern sense. We should make a considerable point of the filial piety education for value which will bring about the recovery of humanity.

• Journal of the Korean Society of Earth Science Education
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• v.17 no.2
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• pp.102-122
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• 2024

The aim of the study is to explore how to approach the inherent value of nature, which is the main object of earth science education, beyond its instrumental value, which is its external usefulness. Above all, it is said to be an activity-based inherent value in the entire transfer process of the experiment, which includes psychological elements. At the core of environmental ethics is value and the utilitarian question of what is worth continuing. It is a matter of more than simply continuation. The answer is the sustainable value of the natural environment, an education that must preserve its beauty as an inherent value, that is, as a heritage value as a lover of life. Furthermore, the area of valuation must be upgraded from synchronic to diachronic ethical values, with sustainable values instead of intrinsic values. In environmental ethics, the intrinsic value that shows the beauty of knowledge itself is called bequest value. The study distinguished between a priori intrinsic value that ignores existing experience and intrinsic value that is experience-oriented and activity-oriented. In addition, the intrinsic value principle centered on activities was explored through scientific experiments in earth science education and Eratosthenes's earth size measurement experiment. The value principle according to the scientific worldview serves as the basis for value judgment. Above all, intrinsic value was being revealed through the active value experience of the experiment, in which aesthetic values were involved in the process of inferring the experiment results. As an educational implication, it should be value-education that helps us internally transfer intrinsic values rather than instrumental values, which are the basis for creating a sustainable society and nature.