• Proceedings of the Korean Society for Environmental Edudation Conference
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• 2001.07a
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• pp.43-44
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• 2001

• Acta Via Serica
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• v.2 no.2
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• pp.89-112
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• 2017

Today, we face many problems at the planetary, national, local, and personal level. What is interesting and important is the fact that the environmental crisis that we have been facing since the 1960s is seen by many environmentalists as a crisis of Western civilization, a slow collective suicide, and "the defining challenge of our age." This fact has encouraged many environmentalists, thinkers, and activists to turn to the wisdom of the East for a better and deeper understanding of nature and humanity for a sustainable future. Moreover, environmental, social, and economic threats are aimed at everyone without discrimination, be they Christian, Jew, Muslim, or Buddhist. Therefore, the very nature of the environmental crisis and challenge requires a cooperative, global response. In this context, this study suggests that Eastern societies may re-discover the richness of their own traditions in the light of pressing environmental problems and offer new insights to respond to these problems. This paper will explore the possibility and relevance of Sir Muhammad Iqbal's (1877-1938) ideas for an attitude of reverence and care for nature. It will suggest that his ideas could enlarge and enrich our perspective of ourselves vis $\grave{a}$ vis nature, and raise our "ecological consciousness" and moral responsibility to take action for the environment. It will be argued that Iqbal, as a great and towering son of the Silk Road and a bridge between East and West, is still relevant for us.

• SUVANNABHUMI
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• v.13 no.2
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• pp.109-134
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• 2021

Indonesia has undergone the rapid deforestation largely as a result of practical consequences of human overexploitation of the forest. Between 1950 and 2015, around 43% of the forest area in Indonesia had been lost (68.0 million hectares). The process of deforestation has partly been a response to the rapidly intensifying 'global' and 'domestic' economic demands. Deforestation in Indonesia is also indirectly due to 'materialism-driven' value system and the corresponding weakening of Indonesian ethics. Therefore, given that socio-cultural expressions of modern Indonesian value systems have mostly taken place within a framework of Islam, the aim of the paper is to attempt to find Islamic ethics in general, which can provide the basis of ecological ethics to prevent rapid deforestation in Indonesia. The paper is composed of the followings. First, following the 'Introduction', it outlines the historical process of deforestation in Indonesia and also its corresponding socio-economic contexts. Then it moves on to talk about ecological ethics in general, thereby emphasizing that the phenomenological problem of deforestation needs to be conceived at a philosophical level beyond ecological phenomena. After discussing the ecological ethics, the paper proceeds to examine Islamic ethics as a canonical framework of ecological ethics in Indonesia. In doing so, it attempts to apply the Islamic ethics to the diverse Indonesian society and then considers 'Pancasila' as a potential framework for a pragmatic link between Islam ethics and Indonesian society. Having said that, in conclusion, the paper argues that there is a need for 'concrete' translation of 'Pancasila' into implementation in an Indonesian context, thereby various agents (government, policy-practitioners, concessionaires and also all the Indonesian) may agree in saying 'no' to overexploitation of the forest, to rapid depletion of the forest and to 'unsustainable' development practices.

• The Journal of Korean Philosophical History
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• no.28
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• pp.61-85
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• 2010

This is about studying on the environmental ethics of Taoism mainly based on Taoism's Bioautonomous. Taoism is the most comprehensive thought in the traditional thoughts of East Asia. According to Taoism, every individual bio has its own intrinsic value having nothing to do with the value estimated by human beings since it has Daoxing. Human beings, however, have their own bioautonomous which is different from other individual bio. In Taoism human beings are independent for their lives. They do not depend on nature, but they can control themselves. That is to say, their lives depend not on god but on their own wills. The human beings' bioautonomous includes two different meanings: one is that human beings can use other individual bio as a tool for their eternal youth, and the other is that human beings are the main character of realizing the intrinsic value of universal bio and bringing harmony into each individual bio. In Taoism the harmony of universal bio is considered as the top value. Realizing the value of human beings is based on keeping harmonious order of universal bio and realizing the value of other individual bio. the environmental ethics of Taoism is not Biocentrism. Biocentrism argues that each individual bio has teleological center of life, which pursues its own good in its own way, and possesses equal members of Earth's community. As a result, human beings role and responsibility was reduced. But Taoism insists on human beings' bioautonomous. And human beings should be responsible for universal bio's harmony. Therefore the environmental ethics of Taoism is not Biocentrism but Bioautonomous. Bioautonomous environmental ethics of Taoism insists on human beings should be responsible being in relation with other living beings. Because of this point, it can be a theory of biorecovery.

• Journal of Distribution Science
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• v.12 no.7
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• pp.23-35
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• 2014

Purpose - This study aims to explore the effects of social responsibility activities and business ethics practices on corporate trust and loyalty in the context of a large retail distribution business. Research design, data, and methodology - The data collected was analyzed using PASW Statistics 18.0. In order to verify the demographic characteristics, frequency analysis was conducted on the data. Results - The results of the study were as follows. First, social responsibility activities had a significant effect on corporate trust. Second, both corporate social responsibility activities and business ethics practices had significant effects on loyalty. Third, corporate trust had a significant effect on loyalty. Fourth, corporate social responsibility activities and consumer protection activities had a partial mediation effect, while environmental protection activities and social contribution activities had complete mediation effects. Conclusions - This study clarified and explained the factors of corporate social responsibility activities and business ethics practices that customers value, and analyzed the influence of these factors on corporate trust and loyalty.

• 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 the Korean Society of Food Culture
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• v.36 no.4
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• pp.333-340
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• 2021

This study was performed to improve the effectiveness of dietary education using a food ethics approach. Dietary education is a way of practicing food ethics based on Korean culture. The core values of dietary education and the keywords related to food ethics can be combined into environment·life, health·wisdom, and consideration·happiness. Sustainable dietary life comprises the value system of dietary education based on core values. To reach the ultimate goal of food ethics-sustaining the survival of the human race, the coexistence of humans and nature, the coexistence of humans and humans, and the fulfillment of food requirements are needed. These needs yield certain core principles, including respect for life, environmental preservation, justice, the priority of consumers, dynamic equilibrium, and the priority of safety. The extended ethical matrix with six core principles and three interest groups can be used for an ethical analysis either qualitative or quantitative. It is believed that if food ethics are introduced into dietary education programs, the effectiveness of education can be improved.

• Journal of Digital Convergence
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• v.16 no.8
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• pp.137-150
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• 2018

Though that the importance of business ethics is growing, research and education of business ethics are insufficient. There are still few to teach business ethics as a formal subject at four-year universities, and there is little research on business ethics. The education of business ethics is mainly a simple type of discussion that focuses on cases. The research of business ethics is focused on corporate social responsibility, ignoring many subjects to be dealt with in business ethics. Starting from this recognition, this paper uses qualitative research method to identify five topics to be addressed in business ethics: employee right, employee responsibility, environmental responsibility, diversity and discrimination, and international business and globalization. Directions for education and research related to each subject are from examining the latest literature related to each topic. Specifically, this paper discusses the contents to be educated in each topic, and presents directions of research to be done in the future. Consequently, this paper presents directions for the development of education and research on the five topics in business ethics. Based on this research as the theoretical basis, various researches on each subject will be possible in the future.

• Journal of Environmental Science International
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• v.22 no.6
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• pp.779-785
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• 2013

To examine the psychological characteristics and work ethics of Hanwoo managers, we selected 26 of the 50 managers who took part in this study to avoid unreliable response and non-description from the questionnaire. The core results of this study were the following: First, cronbach's ${\alpha}$ reliability with highest domain in this study were obtained from character strengths (.938), followed by job satisfaction (.841), internal evaluation (.799), and external evaluation (.739). Second, for perception and attitude of Hanwoo management, the correlation between job satisfaction and internal evaluation (P<0.05) was observed. Management satisfaction showed higher for intermediate group and subgroup and lower satisfaction for the top group. Third, there were statistical differences (P<0.05) in ten character strengths (curiosity, judgment, creativity, social intelligence, wisdom, honesty, optimism, responsibility, humor, and passion) according to group satisfaction. Ten character strengths were lower in creativity (7.14) and higher in responsibility (8.57) in comparison with other items for the top group. In conclusion, these results suggest that character strengths are beneficial to improve Hanwoo management on psychological characteristics and work ethics of managers.

• Journal of English Language & Literature
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• v.56 no.1
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• pp.25-45
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• 2010

While environmental ethics, a relatively new field of philosophy, has gained its practical power in the contemporary world, the ethics of ecological poetry has not been studied well and the relationship between poetry and ethics has also been troubled for a long time. How can it be probed, interrogated, and constructed in ecological criticism? Attempting to steer some critical focus to the topic of ethics and poetic language, this essay is to elucidate these questions within the ecological traits of Mary Oliver's poems. In the process of revisiting Oliver's poems, this essay tries to rescue the poet Oliver, one of the most gifted poets in contemporary American poetic landscape, but a long-neglected one, and questions of ethics which have been evaded for a long time in ecological criticism. Oliver's ecological imagination at once invites readers to become other in the outer world in a most spontaneous way and re-questions the fundamental distance between the self and the other in the process of becoming other. Challenging the humanistic view of nature, she opens the various layers of becoming other: from the possible state of perfect merging to the sad recognition of the impossibility of merging, from the happy moment of rebirth beyond death, to the conflicting moment of being-together. In the different cycles and levels of becoming other, Oliver's poetry completes the poetics of relation in the components of 'self-in-relation.' In those different layers of relations, the ethics of ecological poetry is newly explored rather than residing in the safe net of goodness or sympathy between the self and the other, or the stark division between the two. Oliver's witty, sensitive, sometimes sad eyes toward others, therefore, entice readers to move from the established view of nature to the extraordinary moment of encountering it, thus accomplishing the ethics of beings, not just of ecological poetry.