• The Journal of the Korea institute of electronic communication sciences
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• v.19 no.3
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• pp.539-544
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• 2024

This paper examines the necessity and direction of digital literacy education as university education in the AI era. Digital literacy can be considered universal education about everyday culture in a digital environment, and its scope is expanding to cultivate the competencies necessary for citizens of a digital society, rather than simply the ability to use digital devices. In this paper, the university liberal arts curriculum has strengthened the information literacy area to reflect the changes of the times, but it is presented as a problem that it is still focused on the technical aspects of learning how to use digital devices and specific programs. It was suggested that the direction of digital literacy education in universities should not be limited to the technical and instrumental aspects of using digital devices, but that it would be desirable to focus on digital ethics considering the social impacts that may arise from the use of digital devices.

• 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 Sasang Constitutional Medicine
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• v.20 no.3
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• pp.1-13
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• 2008

1. Objectives This study was purposed to find Dong's thoughts about the eight items of the "The Great Learning(Ta hsueh)" 2. Methods It was researched through comparative and overall study on the Dong-mu's thoughts in "Gyukchigo(格致藁)" 3. Results (1) Dongmu reinterpreted the eight items of the "The Great Learning(Ta hsueh)" as the relations between the subject and the object from the ontologic assumption of Affairs Mind Body Objects as the principle of existence and correlation, summarized into four categories, and classified into the individual and subjective affairs, and the universal and objective affairs. The four categories of the eight items of the "The Great Learning(Ta hsueh)" are correlated with the individual and the universal ethics of behavior, and connected with the element for overcoming the individual inclination of mind and wickedness. (2) After the individual and subjective human was established, the eight items of the "The Great Learning(Ta hsueh)" were classified into two categories, and coupled up with each two items('Being sincere in their thoughts' with 'Extending to the utmost their knowledge', 'Rectifying their hearts' with 'Investigating things', 'Cultivating their persons' with 'Illustrating illustrious virtue throughout the kingdom', 'Regulating their families' with 'Ordering their own states'). Being based on this, 'Being sincere in their thoughts', 'Rectifying their hearts', 'Cultivating their persons' and 'Regulating their families' were understood as four individual and subjective human-basic-essential activity. Especially, mind, heart, body and family(power) were regarded as the four basic element in human existence and activity, and in correlation with universe and society, set up as the subjective element in Dongmu's epistemology, theory of nature and emotion, theory of morality and theory of moral cultivation.

• Journal of Korean Theatre Studies Association
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• no.49
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• pp.49-71
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• 2013

Melodrama emerged as a form of the moral in the early modern age. As an approach 'the moral' not only means that rewarding virtue and punishing vice, but also refer to a principle of spiritual life and a way of life. -Melodrama theatricalizes a new vision of human life and society through a new type of the virtuous protagonist and sentiment/-ality. -This allows melodrama to be a dominant cultural form in this modern age, beyond the borders of the theater, mass-media, and literature. Virtue and sentiment/-ality are the core elements of melodrama, which differentiate it from tragedy and comedy especially in the structure and effect of the drama. Actually virtue and sentiment/-ality have been a main target of criticism. Virtue has been regarded as a trite quality of the stereotypical protagonist, and sentiment/-ality as a banal emotion which paralyzes an audience's recognition of reality. -However, this thesis regards both virtue and sentiment/-ality as vehicles for showing and sharing the morals of the modern age. First, the virtues of the protagonist included the general and universal ones of the bourgeois -at that times, the bourgeois represented themselves as a human being- such as the responsibility and obedience of a father, a mother, a wife, a husband, a daughter and a son. They also included the professional ethics such as courage, honesty, and justice and so on. The fall or salvation of the protagonist is largely determined by his/her private individual virtue. Second, sentiment/ality is a theatrical device that makes the audience internalize the protagonist's virtue. The protagonist expresses his/her universal virtue sentimentally, and the audience also expresses their virtue by sympathizing with the protagonist's virtue sentimentally. However, the melodramatic protagonist as an individual, is not connected with society, but remains isolated. As a result, s/he has no influence on the society, where s/he can only ends her/his play alone with a happy-ending. S/he is happy alone, or at best happy with his/her own family. On the contrary to this, tragic protagonist usually fixes social disorder through his/her fall. In that sense, we can say that melodrama presents only the half of the human life.

• Lingua Humanitatis
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• v.7
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• pp.93-122
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• 2005

China, the nation which reigns the society consisted of several ethnic groups, has been interested in universal virtues since its early eras, due to the social demand for their integration. Confucianism, therefore, traditionally has been executing this function as a transcendant world, and at present the Marxism takes its role instead. After its reformation and opening, the market economy was allowed to set in China, which means that the traditional ideology of integration comes to face the crisis occurred by new trend of the individualism which is gradually spreading. The people who make the policies and the intellectual people in China who noticed these phenomena, are trying to make measures to cope with this contradiction. Despite of their trials, they are destined to find nothing but powerlessness in front of the powerful marketing strategy of the commercialism which adroitly adapted to their measures. In this situation, the transcendant world to reach, which these people are appealing again is the totalitarian ideology that persistently has been maintained through history of China. The movie, Hero, is the one of these attempts. This paper offers you the analysis of this cultural agony of contemporary China.

• Child Health Nursing Research
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• v.21 no.4
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• pp.311-319
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• 2015

Purpose: To reilluminate academic fundamentals and missions of child health nursing (CHN). Methods: Critical review of literature. Results & Conclusion: The academic fundamentals of CHN were analyzed for three different basis; philosophical, theoretical, and legal & ethical basis. The philosophical basis of CHN was summarized as six beliefs; A child is an important human resource and a valuable asset for future society; A child should be respected as a unique and dignified human being; A child has his/her own unique developmental needs; A child is a vulnerable client and should be advocated for; Atraumatic care should be provided to each child; Child health care should be family-centered. The essence of the theoretical basis were reilluminated into caring theory and client advocacy theory. The legal basis of CHN was stated as pertaining to the various child-related laws and international conventions, such as UN Convention on the Rights of the Child. The ethical basis were stated as 4 principles of biomedical ethics and The UNESCO Universal Declaration on Bioethics and Human Rights. The mission of the CHN was stated and the role of CHN was described as one who is a child rights advocator, professional caring service provider, policy maker, health educator, researcher.

• The Journal of Industrial Distribution & Business
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• v.14 no.11
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• pp.11-18
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• 2023

Purpose: This study aims to respond to essential queries regarding significant impacts the Korean Wave had on the music business especially in light of K-pop's explosive growth on the international scene and how to transform Hallyu into the global dynamics of the music business. Also, the study investigates what degree of cultural bridging through Music's universal language has Kpop achieved beyond its status as a purely musical genre. Research design, data and methodology: For the process of data collecting, the current investigators used a combination of keywords and controlled vocabulary terms to conduct in-depth searches across reputable academic databases, including PubMed, Scopus, Web of Science, and Google Scholar. Keywords are significant in searching databases such that the desired articles can be sought out wiith the keywords "Korean Wave," "Hallyu," and "music industry,". Results: The investigators found the globalization of K-pop, diverse audience engagement, digital transformation, and cultural exchange through Music as four critical effects of the Korean Wave on the music business. Conclusions: Lastly, this study concludes that As we end our investigation into Hallyu's effects on the music business, it is clear that Korean Music's cultural impact and international appeal have created new opportunities and particular difficulties for both professionals and artists.

• The Korean Society of Law and Medicine
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• v.9 no.1
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• pp.385-411
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• 2008

The goal of medicine is to contribute to promoting national health by preventing diseases and providing treatment. The scope of modern medicine isn't merely confined to disease testing, treatment and prevention in accordance to that, and making experiments by using the human body is widespread. The advance in modern medicine has made a great contribution to valuing human dignity and actualizing a manly life, but there is a problem that has still nagged modern medicine: treatment and healing for terminal patients including cancer patients. In advanced countries, pain care and hospice medicine are already universal. Offering a helping hand for terminal patients to lead a less painful and more manly life from diverse angles instead of merely focusing on treatment is called the very hospice medicine. That is a comprehensive package of medical services to take care of death-facing terminal patients and their families with affection. That is providing physical, mental and social support for the patients to pass away in peace after living a dignified and decent life, and that is comforting their bereaved families. The National Hospice Organization of the United States provides terminal patients and their families with sustained hospital care and home care in a move to lend assistance to them. In our country, however, tertiary medical institutions simply provide medical care for terminal patients to extend their lives, and there are few institutional efforts to help them. Hospice medicine is offered mostly in our country by non- professionals including doctors, nurses, social workers, pastors or physical therapists. Terminal patients' needs cannot be satisfied in the same manner as those of other patients, and it's needed to take a different approach to their treatment as well. Nevertheless, the focus of medical care is still placed on treatment only, which should be taken seriously. Ministry for Health, Welfare & Family Affairs and Health Insurance Review & Assessment Service held a public hearing on May 21, 2008, on the cost of hospice care, quality control and demonstration project to gather extensive opinions from the academic community, experts and consumer groups to draw up plans about manpower supply, facilities and demonstration project, but the institutions are not going to work on hospice education, securement of facilities and relevant legislation. In 2002, Ministry for Health, Welfare & Family Affairs made an official announcement to introduce a hospice nurse system to nurture nurse specialists in this area. That ministry legislated for the qualifications of advanced nurse practitioner and a hospice nurse system(Article 24 and 2 in Enforcement Regulations for the Medical Law), but few specific plans are under way to carry out the regulations. It's well known that the medical law defines a nurse as a professional health care worker, and there is a move to draw a line between the responsibilities of doctors and those of nurses in association with medical errors. Specifically, the roles of professional hospice are increasingly expected to be accentuated in conjunction with treatment for terminal patients, and it seems that delving into possible problems with the job performance of nurses and coming up with workable countermeasures are what scholars of conscience should do in an effort to contribute to the development of medicine and the realization of a dignified and manly life.

• (The)Study of the Eastern Classic
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• no.35
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• pp.297-327
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• 2009

Kant proposed three principles of moral philosophy(Categorical Imperative) and Supreme moral principle in The Fundamental principles of Metaphysics of Ethics : Act only on that maxim through which you can at the same time will that it should become a universal law ${\cdots}$ etc. Kant's three principles of moral philosophy(Categorical Imperatives) imply that the idea of universality, freedom, and the kingdom of ends. We contrast Chu Hsi's Moral Philosophy with Kant's three principles of Categorical Imperatives. In conclusion Chu Hsi's moral rules be equal to kantian categorical imperative. These rules implicate principle of universalization, impartiality, and the kingdom of ends. But Chu Hsi believe in reality of the human mind and it's nature. Human mind and it's nature is comprised of benevolence, righteousness, propriety and wisdom. Benevolence, righteousness, propriety and wisdom(四德) is the origin of morality. Chu Hsi's philosophy of LI(理) is metaphysics of Tao-Te(道德) or ontological-metaphysical Ethics. Everyone has created with LI. LI is potentiality of Human beings and the good. Chu Hsi's moral philosophy is distinguished from the traditional theory of the substance and modern scientism(phenomenalism)

• The Journal of Korean Philosophical History
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• no.29
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• pp.179-202
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• 2010

In addition to the emphasis on filial piety ethics in everyday life, filial piety obtained a further significance in Confucianism which had the strong sense of ancestor worship. This paper focuses on filial piety as a mechanism of continuity within Confucianism and points out that it owed its development to its connection to agricultural culture. The sedentary life with less mobility forged a relative intimacy among people and filial piety was the actual expression of that kind of intimate affection. Yet, filial piety in Confucianism created a unique culture in terms that it not only stipulated material and emotional support for parents but also expected one's piety to the further ancestors through a memorial service and made its connection to the infinite posterity through sons. From the perspective of Confucianism that established filial piety at the turning point from life to death, the self existing in present was not an isolated self anymore. Yet, one can see another characteristic of Confucianism from that filial piety, based on blood bonds, could move beyond paternalism to broaden itself. It could be expanded to the care for strangers. The aged experience and wisdom through agricultural life begot the insight that the nature made its infinite connections with everything through circulation. As a stone thrown in a pond would enlarge its boundary by drawing larger and larger concentric circles, this thought enabled people to enlarge their affection to their parents to universal humanity. In this enlarged network, though it was natural to make distinctions between the closer and the farther, Confucianism sought to overcome it by establishing oneself upright. Confucianism emphasized the moral cultivation with its filial piety concept that contained the diachronic thought penetrating life and death and the broadened perspective relating everything around. In Confucianism, filial piety provided an important medium in forming a moral subject that penetrated life and death and related self and others. Inherent in it is the Confucius thought of continuity that searched for a paragon of a moral human being regardless of time and space.