• Journal of the Daesoon Academy of Sciences
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• v.23
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• pp.1-36
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• 2014

The purpose of this study is to research the religious-ethical meaning of the scripture (Jeongyung, 典經) of Daesoonjinrihoe, one of religious orders in Korea. It is 'the reorganizing in the order of heaven and earth' (ROHE, 天地公事)that the believers of Daesoonjinrihoe regard as the essence and basis of their religious belief in Jeongyung, and so I focus on it in this paper. And I have applied the method of religious ethics that recognize the relation religion and morality for understanding religious-ethical meaning of moral principles and norms. In the process of this study I have selected a lot of moral principles, norms and activities in ROHE, and sorted them with their social context of ROHE. In this research I have found some characteristics of ethical norms in the ROHE according to three divisions of ethical category such as personal, social and natural ethics. The understanding of mind is an important point of personal ethic in the ROHE. The mind is understood as the subject and object of personal ethical attitude and volition. So one could have ethical attitude by oneself with mind as subject, and reflect and correct on his ethical faults with the mind as ethical object. The distinctiveness of social ethic in the ROHE is special concerns to the weak at that time such as sick person, illegitimate children, shamans, farmhands and etc. This is a logical consequence of the ethical altruism of the ethic of mutual beneficence(相生) and the dignity of human(人尊) in ROHE. And the ethics of mutual beneficence is applied to natural ethic of ROHE. Since natural world including all sort of plants and animals is intimately related to the human worlds, so it is a desirable attitude for to accommodate to the changes of nature. Even if these characteristics of ethics in ROHE are justified by the religious beliefs, the norms from them are available in our religious pluralistic societies, since they have common ethical values of other religious ethics. It is my concluding remark that religious orders or denominations have to offer a lot of moral norms suitable to religious pluralistic situation. Because it is needed for our society to conquer various sort and kind conflicts among religions, and to act harmoniously together for public peace.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.39-76
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• 2022

The two religious ethics, Christianity's 'love your enemies' and Daesoon Jinrihoe's 'grievance-resolution for mutual beneficence', can be misunderstood as similar. The misunderstanding arises from these religious ethics having something in common that specifically points to a particular object, called an enemy, and contains instructions to treat that object altruistically. However, from the perspective of Religious Ethics, the two teachings are not the same. The beliefs they are based upon are different, the religious character they pursue is different, and their processes of obtaining legitimacy, logic, and implementation are different. The most distinct difference between these ethics is that the Christian ethic focuses on a victim's role whereas Daesoon Jinrihoe ethic emphasizes the roles of both victims and perpetrators. In case of 'love your enemies,' if a perpetrator turns away from a victim and believes that they would be forgiven for their sin, the victim is unlikely to practice the teaching 'love your enemies.' Accordingly, to avoid criticism over cases wherein love of an enemy is nothing but a shallow grace, the roles of the two sides should be more highlighted than that of the absolute being. As for grievance-resolution for mutual beneficence, this teaching encourages victims to resolve their grievance with a goal of mutual beneficence. The perpetrator should likewise resolve the grievances and grudges of their victim with the aim of mutual beneficence. Jeungsan especially stressed that perpetrators have to resolve 'Cheok (慼: the resentment and grievances that someone holds against the one who victimized them)' through the ethic of grievance-resolution in order for living well. In other words, 'the ethic of Cheok-resolution' is an ethic wherein the perpetrator also plays an important role in the implementation of grievance-resolution for mutual beneficence.

• The Journal of Korean Academic Society of Nursing Education
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• v.15 no.2
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• pp.216-224
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• 2009

Purpose: This study was to describe the perception of biomedical ethics in 210 nurses working at a hospital in Busan. Method: Data were collected from September 1st to 9th, 2008 using a 4-point Likert scale which was designed by Kwon. Results: The average score of perception of biomedical ethics was $2.88{\pm}0.22$. The highest score, $3.13{\pm}0.35$, was seen in the category of the ethics for right to life, the lowest, $2.49{\pm}0.33$, was seen in the category of ethics of death. There was no significant difference in perception of biomedical ethics according to marital status, participation in religious activity or career length. There was a significant difference in reproductive ethics according to marital status (F=3.559, p= .001) and participation in religious activity (F=3.914, p= .011). There was a significant difference in ethics of death according to career length (F=3.779, p= .011). Statistically significant differences were shown in ethics for right to life according to the ethical values (F=4.421, p= .005) and attendance of a conference for biomedical ethics (F=4.133, p= .018). The difference of the perception of biomedical ethics was significant in ethical values (F=3.859, p= .010) and attendance of a conference for biomedical ethics (F=3.783, p= .025). Conclusion: Continuing educational programs need to be developed and more reinforced education should be offered.

• Journal of the Daesoon Academy of Sciences
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• v.19
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• pp.165-192
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• 2005

The purpose of this paper is to make clear the relation of traditional religion with economic ethics and attitude in Japan. I selected Shimhak(心學) of Japanese traditional religions to analyze because it has been said that Shimhak was related to the modern ethics of merchants in Japan. The contents of this paper is composed of two parts. First, the religious character of Shimhak is discussed. I will analyze the relation of Shinto, Buddhism and Confucianism to Shimhak to certify the syncretism of Japanese religion. Second, the economic ethics of Shimhak is discussed. I will make clear the historical significance of Shimhak in modern Japan, and the relation of the economic ethics of Shimhak with the spirit of Japanese capitalism. This paper will be useful to make out the social influence of Japanese traditional religion, to estimate the sustaining mode of traditional value and ethics in Japan in the future.

• Journal of Families and Better Life
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• v.17 no.3
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• pp.145-158
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• 1999

By researching the situation of family ethics and practice that is being conducted in Christical family of Korea we will see what Korean church can do for the Korean family and forming family ethics of Korea. For this purpose survey was conducted from 9th to 21 st of September(1998) 670 people(male and female who are Christian) who have one or more child from 10 churches of Seuol area and 8 churches of Kyunggi province ; frequency percentage mean t-test f-test {{{{ CHI ^2 }} }}-test Scheffe's multiple range test factor analysis. The major findings of this study are as follows; The practicing of christian's family ehics for testees was also cery good. Especially it was prominent in wedding family ethics for testees was also very good. Especially it was prominent in wedding ethics and in education of ethics to children. Among the socio-demographic variables religious background of family and education are prominent variables for the practicing of christian's family ethics.

• Journal of Korean Public Health Nursing
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• v.23 no.2
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• pp.262-272
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• 2009

Objectives: This study sought to provide basic data for the establishment of a desirable sense of ethics in medical service by analyzing the consciousness of biomedical ethics of nursing students. Methods: Subjects were nursing students selected from four-year and three-year nursing colleges (n=355 and 360, respectively) in D city and G buk-Do region. The Data was analyzed using t-test, one-way ANOVA, and multiple regression. Results: The average point of the consciousness of biomedical ethics was 2.99. As result of analyzing general and specific aspects of the consciousness of biomedical ethics, statistically significant differences were found in age, religion, participation in religious activity, kinds of student group activity in subjects, ethical values, experience of hearing for biomedical ethics, quantity and quality of biomedical ethics in the current curriculum, the experience of conflict for biomedical ethical problem in subjects. The predicting variables that influence the consciousness of biomedical ethics, ethical values, quantity and quality of biomedical ethics in the current curriculum, religion, age, and experience of hearing for biomedical ethics. Conclusions: An arbitration program that could promote either changeable or controllable ethical values must be considered with attention to the significant variables that can promote the consciousness of biomedical ethics of nursing students.

• The Korean Journal of Health Service Management
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• v.6 no.4
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• pp.37-48
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• 2012

This study sought to provide basic for the establishment of desirable sense of ethics values by analyzing the consciousness of biomedical ethics of freshmen nursing students. The subjects of the study were 420 freshmen nursing students. The period of data collection was from April 1 to 6, 2012 and collected data were analyzed on SPSS/PC 19.0 program. The results is followed; First, the mean score of the consciousness of biomedical ethics was $2.39{\pm}0.25$. While the mostly high ranked category of biomedical ethics was the right to life of newborn($2.76{\pm}0.39$), the category with the lowest score was the artificial abortion($2.13{\pm}0.39$). Second, with respect to the characteristics of participants there were statistically significant difference in total score according to age, religion, and participation in religious activity, experience of hearing for biomedical ethics, sources of information for biomedical ethics, ethical values for biomedical ethics, and in intention to attend biomedical ethics in subjects. As a result, an arbitration program that could promote either changeable or controllable ethical values must be considered with attention to the significant variables that can promote the consciousness of biomedical ethics of freshmen nursing students.

• Korean Journal of Human Ecology
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• v.13 no.3
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• pp.417-423
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• 2004

The purpose of this study was to compare the consumers' ethics depending on consumers' characteristics. From the exploratory factor analysis, consumers' ethics were composed of four sub-factors such as actively benefiting from non-ethic behavior, actively benefiting from illegal behavior, benefiting from passively illegal behavior, and benefiting from others' costs. As results of this study, followings were found: 1) non-city residents, females, and 20's aged group tended to be more non-ethical rather than city residents, males and other aged group, respectively. 2) Group of middle school education tended to behave actively illegal compared with that of the graduate school education. 3) Religious values influenced on consumers' ethics. 4) While the lower income group tended to be actively benefiting more from non-ethic behaviors, the upper income group from actively illegal ones.

• Journal of Oriental Neuropsychiatry
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• v.20 no.3
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• pp.149-168
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• 2009

Objectives : This study aimed for attain to ideal aspects in medical ethics-clinical medicine, through researching doctor's ethics based on Confucian ideas, Methods : Research materials are datum of Confucian ideas included eastern medical books and the Confucian old books, Stand on above-mentioned, I investigate indispensable ethical condition clinical doctor must have in diagnose and treat. Results and Conclusions : 1. Combination of people-oriented ideas-Confucian and applicative learning-Eastern Medicine, doctor's principle mind is initiated and Confucian physician is the center of that. 2. For practice morality and ethics using the Confucianist's good character, Eastern medical doctor read and acquire the Confucian books. 3. Eastern medical doctor make an effort for application a kind love ideas(perfect religious scholarship ideas of Confucian), serve parents and country as for practice and sublimate into a kind love ideas through practice of integrity and the self-sacrifice. 4. Occasion to examine the female patient, emphasize good manners by Confucian ideas's sexual distinction 5. According to the doctor-doctor ethics, partnership is important due to Confucian faith and good manners 6. Confucian physician often effected by the people around patient and the protector of patient and criticize positive influence by these kind of peoples(傍人) when diagnose and treat. 7. Owing to Confucian's a notion of preferring a son to a daughter(男兒選好思想), come out the methods of convert a son into a daughter(轉女爲男法)-manipulation of sex distinction. this method is criticized aspect of medical ethics.

• The Journal of Korean Academic Society of Nursing Education
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• v.23 no.4
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• pp.389-397
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• 2017

Purpose: This study was conducted to examine awareness of biomedical ethics, and to identify affecting factors of the awareness of biomedical ethics in nursing students. Methods: The subjects consisted of 266 nursing students their third and fourth years of study. The data were collected from October to December, 2015 by self-report using questionnaires. Data analysis was performed using SPSS/WIN 18.0, descriptive statistics, t-test, ANOVA, $Scheff{\acute{e}}$ test, Pearson correlation coefficient, and multiple regression analysis. Results: The mean score of the awareness of biomedical ethics was $2.81{\pm}0.22$, perception of death was $3.15{\pm}0.36$, and knowledge of brain death, organ donation, and organ transplant was $12.12{\pm}3.02$. The prediction factors of awareness of biomedical ethics were gender (${\beta}=.29$, p<.001), participation in religious activity (${\beta}=.23$, p=.015), and perception of death (${\beta}=.20$, p=.016). The explanation power was 17.1%. Conclusion: These results showed that education about biomedical ethics is necessary for nursing students, and the development of biomedical ethics educational programs should reflect affecting factors.