• Journal of Korea Entertainment Industry Association
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• v.13 no.6
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• pp.211-220
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• 2019

It helps to wisely abstain from errors of the a priori subjective emotions related to human emotions, and orders emotions to make rational choices. These emotional happiness of human and moral sensitivities work directly or indirectly in rational choice of rational thought and reason. Abraham would have been troubled by the divine mandate to sacrifice a son who was only one, and a son who had been healed. Was his reason reasonable at this time? In rational reason, it can be said that the act of dedicating his son is an appropriate act, but is it possible in the human mind? Aristoteles also called human virtue virtue in good for human beings. Because happiness is also a mental activity, we have to know a certain degree about the mind. This ψυχή(psyche, spirit) spirit is an irrational element that is invisible but an intervention in rational principles. Also C. G. Jung states that all human beings have four dynamic psychological functions that are not visible, and that the mind is driven by these four functional dimensions. This means that the elements of S, Sensing, N, Intuition, T, Thinking, and Feeling are combined. David Hume also emphasized the principle of empathy, asserting that morality can not be derived from reason, and Max Ferdinand Scheler, before grasping the visual characteristics of a person, has already captured the whole feeling of the person, And that the value given to this feeling is the value, and that the function of emotion that is elevated to the perceived object by grasping the value through this process and the value is always preceded by the reason. Emmanuel Levinas states that emotional emotions of love are ahead of reason and that emotions precede human reasoning and rationality is the inability of emotional control that we need rational thought and rational and wise action as reason of control and temperance. As part of human emotional education, in the 7th curriculum, Bloom's cognitive, perceptive, and behavioral domain, which is a person with integrated thinking, is trying to be a moral practitioner. It focuses on how to act according to the direction of emotions for virtuous acts and how to develop emotions for emotions on behalf of vicious acts. We can design the possibility and direction of cultivating human emotions and emotional happiness and happy sensitivities by the principle of strengthening virtue and the principle of elimination of ill feeling.

• The Journal of Korean Philosophical History
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• no.57
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• pp.9-30
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• 2018

The paradigm of existence and recognition was changed in the context of modernity in Choi Han-gi's thought, in which the resource of all things and all affairs was not li but ki and li could be guessed from ki. And there are lis in the sphere of recognition as well as in that of existence in Choi Han-gi's thought, which might be different from traditional thought system such as Neo-Confutionism. li is called Yuhaenguili in his ontological theory and Chucheukuili as one epistemological part. At anyhow there are many lis, which may be approached as the meaning of mechanism, in his philosophy. Besides there are, not only ontologically but also epistemologically, energetic factors, named as Unhwaki, whch are generating, moving, changing and altering. In his Kihak as an ki categorical thought, above all one's experience is of importance. He believed moral act, for example the expose of saving mind that was called Cheukeunjisim by Mencius, could be derived from social experience or contact. And he thought that the recognition of moral act might be achieved by the action of mysterious energy names as sinki of the essence of mind. Like these aspects, all things and all ones have their active, movable, and changeable natures in the sphere of both existence and recognition in Choi Han-gi's thought. In this way he got out of the previous ideas and presented practical and modern way of life to us.

• (The)Study of the Eastern Classic
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• no.57
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• pp.137-168
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• 2014

The purpose of this study is to search for the main content system and Confucian meaning of "Yu Shu;虞書" of "The Book of Documents; 書經". This research covers two things: first, the form of The Book of Documents and the main content system of "Yu Shu". The Book of Documents consists of 4 main dynasties' Shu in ancient chinese history; "Yu Shu" 5 chapters, "Xia Shu; 夏書" 4 chapters, "Shang Shu; 商書" 17 chapters, and "Zhou Shu; 周書" 32 chapters, for a total 58 chapters. This book is organized in the form of six formalities(六體) or ten examples(十例). Second, the Confucian value of The Book of Documents and philosophical meaning of Yu Shu. Yu Shu shows a benign rule(仁政), confucianism ideal politic, as an historic example of a benevolent administration. By this research, we recognize that the tradition of abdication in the confucian society and the way of selecting people are theoretical foundation of politics based on people, rule by virtue and, by extension, a dynastic revolution. In addition, governing a country and rule the world that is treated in Yu Shu are a theory of leadership and moral training as a background of "Da Xue"(大學; Great Learning). Furthermore, Xiao(孝;filial piety) emphasized on this book is the main virtue of leaders and core value of practical action among the human relation. by extension, we recognize that the "Yu Shu" is the origin of "Xiao Jing; 孝經".

• Hwankyungkyoyuk
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• v.10 no.2
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• pp.51-62
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• 1997

The objective of this study was to review the meaning and problems of Scientific Knowledge and Ethical Value in Environmental Education. The ultimate goal of environmental education is shaping proenvironmental human behavior. The factors of human behavioral decision making are ideology, value, attitude and behavioral intentions. Ideology is a kind of belief system used by social groups to interpret their social world. The main elements of belief system are knowledge and value. The traditional thinking in education has been that we can change behavior by making human beings more knowledgeable and more valuable. In environmental education, the aim of scientific inquiry is to analysis cause-effect relation of human beings behavior and environmental phenomenon, and ethical education is to change the mind of human beings from zero-sum to positive-sum about the relations between human beings and natural environments. But, there are many problems of knowledge education and value education in environmental education. For example scientific knowledge without ethical value is dangerous to environment protection, and ethical value without scientific knowledge is vague. Therefore, we must recognize that the relationship of ethical value and scientific knowledge is not substitutional but complementary. The teaching-learning methods which can integrate knowledge and value in environmental education are rational decision making model. For this model, we can construct teaching contents with inquiry materials. To earn the benefits of specialization among several subjects in environmental education, social studies can focus on social science knowledge and decision making, science education can focus on pure natural science knowledge and scientific investigation, moral education can focus on problems of ethical value system, home economics can focus on practical action and environmental education(Environments in middle school, Ecology and Environments in high school) can integrate social-national science knowledge and ethical value in broad perspective about human beings and ecosystem. That is the method to protect from law of diminishing marginal utility of learning in environmental education.

• Convergence Security Journal
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• v.14 no.3_2
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• pp.45-50
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• 2014

The police have a responsibility to ensure the safety such as the Public peace and order, life and property of the people. Therefore the police system is to be provided in the organization and functioning. And the policemen should live correctly in public or private living. The police shall perform the duties matching the expectations of the people. But in reality the poloce disappointed, so the people were often to be angry. In this paper, I want to derive the core values of the police as a way to get the confidence of the people by analyzing the code of ethics, the moral of the police institution and the great acts of policemen. Core values are the most important values as the basis for action a nd the most important foundation that make up the organizational culture. Core values of korean police are justice and the spirit of sacrifice, honor.

• The Journal of Art Theory & Practice
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• no.3
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• pp.9-34
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• 2005

Contemporary Korean art in the 1960s and the 1970s reflects the social and political contexts in Korea from the 5 16 revolution through the Yoo Shin period. This paper investigates whether art has been free from power or not. It examines the power embedded in contemporary Korean art in the 1960s and the 1970s. This paper examines the historical moments of the Korean Art Exhibition, focusing on the complications between the abstract and figurative artworks of the 1960s. One of the significant art exhibitions since the 8 15 liberation of Korea, the Korean Art Exhibition witnessed conflict among Korean artists who wanted to have power in the art world of Korea. Institutional contradiction based on factionalism and conservatism prevailed in the Korean Art Exhibition was attacked by the avant-garde young artists in the 1960s. With the contact of Abstract Expressionism, young artists' generation participated in the The Wall Exhibition. This exhibition challenged and established moral principles and visualized individual expression and creation similar to the Informal movement in the West. In the world of the traditional painting of Korea, the Mook Lim Exhibition of 1960, organized by young artists of traditional painting, advocated the modernization of Soo Mook paintings. Additionally, abstract sculptures in metal engraving were the new trends in the Korean Art Exhibition. In the 1970s, the economic development and establishment of a dictatorial government made the society stiffen. Abstract expression died out and monochrome painting was the most influential in the 1970s. After the exhibition of Five Korean Artists, Five White Colors in the Tokyo Central Art Museum in 1976, monochrome paintings were formally discussed in Korea. 'Flatness' 'physicality of material' 'action' 'post-image' 'post-subjectivity' and 'oriental spirituality' were the critical terms in mentioning the monochrome paintings of the 1970s. 'Korean beauty' was discussed, focusing on the beauty of white which was addressed by not only Yanagi Muneyoshi but also the policy of national rehabilitation under the Yoo Shin government. At this time, the monochrome paintings of the 1970s in Korea, addressing art for art's sake, cutting of communication with the masses, and elitism, came to be authorized.

• Korean Journal of Logic
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• v.22 no.2
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• pp.233-251
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• 2019

In this paper, I raise objections to Sungsu Kim's argument that Sartorio's hard-line reply to the manipulation argument fails. In attacking Sartorio's argument, Sungsu Kim claims that there are two problems with Sartorio's. I argue that Sungsu Kim's argument fails by responding to these two problems. With respect to the first problem, I provide a new example of dilution of responsibility. With respect to the second problem, I argue that, contrary to what Sungsu Kim assumes, for Sartorio's argument to succeed, our intuition that Ernie is responsible in the Lightning Strike Scenario does not have to be as strong as our intuition that Ernie is not responsible in the Diana scenario.

• Journal of Korean Academy of Nursing
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• v.51 no.6
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• pp.689-702
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• 2021

Purpose: This study aimed to develop a situation-specific theory to explain nurses' experiences of the COVID-19 crisis. Methods: The participants were 16 hospital nurses who experienced the COVID-19 crisis. Data were collected through in-depth individual interviews from September 2, 2020 to January 20, 2021. Transcribed interview contents were analyzed using Corbin and Strauss's grounded theory method. Results: A total of 38 concepts and 13 categories were identified through an open coding process. The core category found was becoming a pioneering nurse who turns crises into opportunities. The causal conditions were the chaos of being exposed defenselessly to an unexpected pandemic, fear caused by a nursing care field reminiscent of a battlefield, and moral distress from failing to protect patients' human dignity. The contextual conditions were feeling like the scapegoat of the hospital organization, increasing uncertainty due to the unpredictable state of COVID-19, and relative deprivation due to inappropriate treatment. The central phenomenon was suffering alone while experiencing the dedication of the COVID-19 hero image. The action/interactional strategy were efforts to find a breakthrough and getting the nurse's mind right, and the intervening conditions were gratitude for those who care for broken hearts and getting used to myself with repetitive work. The Consequences were becoming an independent nurse and frustration with the unchanging reality. Conclusion: This study provides the foundation for the nurse's situation-specific theory of the COVID-19 crisis by defining the crisis perceived by nurses who cared for COVID-19 patients and suggesting types of coping with the crisis.

• Journal of the Daesoon Academy of Sciences
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• v.48
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• pp.269-303
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• 2024

Donghak's teaching, In-nae-cheon, means "humans are divine." It is said, "When humans were formed, God's blessing was required for their formation." Donghak's Sincerity, Respectfulness, and Faithfulness is based on believing in God, respecting God, and practicing His teachings with utmost sincerity. These are key to implementing In-nae-cheon. On the other hand, the Three Essential Attitudes in Daesoon Thought, also Sincerity, Respectfulness, and Faithfulness, appear in a religious sense. These can be distinguished from Sincerity, Respectfulness, and Faithfulness in the Donghak moral sense. Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought goes beyond moral awareness, and calls for belief in God as the Absolute. Accordingly, Sincerity, Respectfulness, and Faithfulness in this context, that of Daesoon Thought, aims at the realization of an Earthly Paradise wherein God's will can be achieved. Humans participating in the construction of Earthly Paradise value the practice of Sincerity, Respectfulness, and Faithfulness. In Daesoon Thought, it is said that when one exerts sincerity, respect, and faith in God (Sangje), all the blessings and fortune of the Later World, even those of longevity, will be endowed through transformation via effortless action (無爲而化). Accordingly, Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought is based on God's descent into the world and His Reordering Works of Heaven and Earth (天地公事). This is a religious faith that worships Sangje and is based on the doctrinal dimension of 'guarding against self-deception (毋自欺)' and the philosophical dimension of Sincerity, Respectfulness, and Faithfulness in the context of the Three Essential Attitudes in Daesoon Thought. Donghak's In-nae-cheon and the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. Therefore, in order to clearly compare and analyze the moral significance of Donghak history and the religious meaning of Daesoon Thought, Roderick Ninian Smart's method of religious phenomenology can be actively used. In this way, the ethical and legal dimensions of Donghak's In-nae-cheon and the doctrinal and philosophical dimensions of the Three Essential Attitudes in Daesoon Thought can be compared and analyzed. From this style of research, it can be concluded that the realization of commonly shared spirituality can be an opportunity for greater human dignity.

• Journal of Korean Philosophical Society
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• v.129
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• pp.111-140
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• 2014

In this paper, the main subjects with which I deal are as follows: (1) Is Distancing Philosophy from the real ruling power a way of practical-philosophical resistance, based on social reformation as a axiological directivity of Kim Tae-Gil's ethical thought, though it is negative type of resistance? Or is it a sort of transformed value-free opportunist behavior which allows antidemocratic ruling group to coerce the people into submission, assuming an uncompromising stand seemingly? (2) Is Kim's defense argument on the opening of the course of National Ethics and the all-out activation of National Ethics education under Park's Yushin Regime derived from his own philosophical belief? Or is it brought out from the external conditions and circumstances surrounding Kim Tae-Gil which forces him to participate in the national undertaking for the settlement of the course of National Ethics in the university? The 'provisional' answers about the two subjects are as follows: (1) Kim's Distancing Philosophy is a type of practical philosophical revolt against the dictatorship power under Yushin Regime, though it is negative form of resistance. We can accept this philosophical elucidation above all by confirming the fact that the reform of reality is the main ethical trait running through his entire ethical thought system. However distancing philosophy disclose the crucial limits to allow itself to boil to the philosophical practice compromising with real ruling power eventually, though it is intended upon its own social ethical directivity and conviction. (2) The primary factor which affects Kim to propose such an advocation argument on the course of National Ethics and the education of National Ethics is the external conditions and circumstances surrounding him, especially the power-relation between he and ruling group and intimate human relation between he and his superior philosophers who carries out the role of a ideologue for the Yushin Regime, rather than his own philosophical belief. But no matter what primary factor, Kim's action to make a advocating argument to support the course and the education of National Ethics is to blame, on that account that he cannot adequately his social responsibility and role given to him as a reformist moral philosopher who will pursue the realization of righteous democratic society. Along with that, It is not too enough to criticize him sharply for such defending action. The reason is that his supporting stance for National Ethics education is brought out, by not adhering closely to the philosophical way of distancing from the dictatorial power devoid of political legitimacy and moral justification.