• Journal of Korean Philosophical Society
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• v.147
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• pp.59-76
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• 2018

What are the conditions make a being x a moral agent? Can an artifact be moral agent? A moral agent is considered to be a rational being capable of distinguishing between right and wrong. This study critically analyzed Davidson's position on the condition of the rational being and argued that the network of beliefs with propositional attitude and the beliefs as their background cannot be a requisite for the rational being. Later, it proves that the conditions proposed by $Proke{\check{s}}ov{\acute{a}}$ are merely paratactically listed superficial elements. The moral agent in this study includes the rational agent and it is proven that the strong first person viewpoint is the necessary and sufficient condition for rational agent and moral agent. In conclusion, it suggested a the sketch of moderate skepticism which sets the tentative limit on the agent potential in an artifact by suggesting conditions for moral agent instead of intense skepticism that strongly denies the potential as the moral agent.

• Journal of dental hygiene science
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• v.20 no.1
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• pp.51-58
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• 2020

Background: The present study aimed to provide basic data to establish a foundation for efficient operation of the organization by identifying the effects of factors related to moral sensitivity and psychological well-being on job engagement of clinical dental hygienists. Methods: This cross-sectional survey consisted of self-administration questionnaires. After the approval by the Institutional Review Board, a survey was conducted from September 2019 to November 2019, targeting dental hygienists with clinical experience of 1 year or more. A total of 189 questionnaires were analyzed using SPSS 18.0 for Windows. The data were analyzed using average standard deviation, t-test, one-way analysis of variance, Scheffe test, Pearson's correlation analysis, and multiple regression analysis. Results: According to job-related characteristics, higher job engagement was associated with more amount of clinical experience, less turnover intention, higher positions, and occasional job fatigue. Job engagement was improved by increasing moral sensitivity and psychological well-being of clinical dental hygienists. The factors affecting job engagement revealed that along with clinical career, the sub-areas of job engagement, namely turnover intention, moral sensitivity, and psychological well-being had statistically significant influence on job engagement and the explanatory power of the model was approximately 44.8%. Conclusion: Joy of working as a clinical dental hygienist, clinical career, turnover intention, moral sensitivity, and psychological well-being were confirmed as influencing factors that affected job engagement of clinical dental hygienists. It is necessary to establish an effective plan to improve job engagement by increasing moral sensitivity and psychological well-being of clinical dental hygienists.

• Journal of Korean Philosophical Society
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• v.148
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• pp.357-377
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• 2018

In order to concludes that human being is in the making, not a being already perfectly made, this paper goes through four steps. The first step raises a question that human being is only a being of reason. The Kant's assertion that human being has a moral capacity of 'good will' seems to be distorted portrait of human being. The second step calls into a question that human being can obey universal moral laws. Any universal moral law can't be obeyed by moral agent, because he can't exclude his external situations which are ceaselessly changing. Nevertheless imperatives of reason which require to obey the universal moral laws seems to be a 'unfortunate legacy' to human being. The third step demonstrates that imperatives of reason are originated from dualism which have dichotomize "mind vs. body" as "internal capacity vs. external situation". According to dualism, imperatives of reason require internal capacity to exclude emotions or desires which are sensitive to external influences. The fourth step discusses that interacting of inner and outer is to be necessary for human being. Then, reason is to be really in one glove with emotions which are beginning form externals, otherwise reason can't stop being powerless to any external situation. Concludingly any human being is to be processing to a new being, not situating any extreme antagonism of "reason vs. emotion". Because of emotional human animal, not a perfect god, humans being is in the ceaseless process into the making a new self.

• Journal of Creative Information Culture
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• v.7 no.1
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• pp.11-19
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• 2021

With the announcement of the AI national strategy, various policies for AI education are being proposed, and AI convergence education for teachers is actively being promoted. In addition, AI speakers are being sold and distributed to each home, and field studies of educational use of AI speakers have just started. This study examines the controversial problems that AI speakers may cause in AI ethics, and attempts to derive an ethical dilemma that may arise when AI speakers are used at home or at school. This dilemma can be used in the moral competence test (MCT), which measures the level of moral judgment for each group of artificial intelligence speakers.

• Korean Journal of Cognitive Science
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• v.29 no.2
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• pp.137-160
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• 2018

The present article reviews recent arguments on the moral-conventional distinction in moral judgment and discusses the implications for moral psychology research. Traditional research on moral judgment has considered both the evaluation of transgressive actions of others and the categorization of the norms on the moral-conventional dimension. Kohlberg, Piaget, and Turiel (1983) regard moral principles to be clearly distinguished from social-conventional norms and suggested criteria for the moral-conventional distinction. They assume that the moral domain should be specifically related to the value of care and justice, and the judgment for the moral transgression should be universal and objective. The cognitive developmental approach or social domain theory, which has been generally accepted by moral psychology researchers, is recently being challenged. In this article, we introduce three different approaches that criticize the assumptions for the moral-conventional distinction, namely, moral sentimentalism, moral parochialism, and moral pluralism. Moral sentimentalism emphasizes the role of emotion in moral judgment and suggests that moral and conventional norms can be continuously distributed on an affective-nonaffective dimension. Moral parochialism, based on the evidence from anthropology and cross-cultural psychology, asserts that norm transgression can be the object of moral judgment only when the action is relevant to the survival and reproduction of a group and the individuals within the group; judgment for moral transgression can be as relative as that for conventional transgression. Moral pluralism suggests multiple moral intuitions that vary with culture and individual, and questions the assumption of the social domain theory that morality is confined to care and justice. These new perspectives imply that the moral-conventional distinction may not properly tap into the nature of moral judgment and that further research is needed.

• Journal of the Korean Home Economics Association
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• v.45 no.3
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• pp.71-86
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• 2007

The purpose of this study was to investigate North Korean child defectors and South Korean children's pro-social moral reasoning, pro-social decision-making, moral reasoning and moral judgement on violence. The participants were 82 North Korean child defectors and 186 South Korean children in Seoul and Kyunggi Province. All respondents answered self-report questionnaires including 6 stories of pro-social moral conflicts and 4 stories of moral conflicts on violence. Data were analyzed by independent sample t-test, $Scheff{\acute{e}}$ test, repeated measure ANOVA and one-way ANOVA. The major findings were as follows. First, North Korean child defectors showed a bigger difference between the level of pro-social moral reasoning in close relationship situations and that in distant relationship situations than South Korean children did. In the 11-13 year old group, North Korean child defectors showed lower level of pro-social moral reasoning than that of South Korean children. Second, children showed more helping responses in close relationship situations than in distant relationship situations. The 11-13 year old group Children also showed more helping responses than the 14-16 year old group did. Third, 11-13 year old South Korean children showed a higher level of moral reasoning on violence than the North Korean child defectors did. Finally, North Korean child defectors judged violence with a justifiable intention as being more wrong than South Korean children did.

• Journal of Korean Philosophical Society
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• v.146
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• pp.163-192
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• 2018

In the philosophy of Louis Labelle, the subject of "good and evil", which is rarely discussed in modern philosophy, emerges as a very important concept. In his reasoning, the notion of evil starts from a passive stipulation of the Scholastic philosophy of "the lack of being", but he defined the evil, which actually exists in the world with more positive sense as a willing force destroying "life and values". In his reasoning that defines "the presence of evil" as "le scandale du monde", all humans have the possibility of evil as an attitude of will, and the presence of evil in the world and in human society is inevitable. On the other hand, because the outcome of evil appears as physical and mental "pain", the human's attitude toward pain, which attempts to deny suffering, induces a moral will to overcome this evil. The moral anguish, which is the "internal suffering" that we have in front of the presence of evil, makes us conscious of becoming a "moral being", and people become self-satisfied here. Although painful, self-satisfaction and happiness about becoming a moral being is the only occasion and motive for man to overcome this by opposing the presence of evil. In other words, Lavelle's thoughts for good and evil are based on "moral psychologism", and the "coherence of psychological horizons and ethical horizons" between rejection of suffering and moral agony enables "ethical optimism" that man constantly overcomes evil and produces good. This is clearly an advanced modern application of scholasticism on the concept of evil.

• Journal of Korean Academy of Nursing Administration
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• v.14 no.1
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• pp.26-34
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• 2008

Purpose: This Study was performed to measure the moral judgment of nursing students, and to identify an effect of ethics education being provided to nursing students. Method: This study is a kind of nonequivalent control group pretest-posttest using the Korean version of DIT which can measure the level of human's moral development. Result: In experimental group, the posttest scores on 4 stage and P are higher than the pretest of them, but these gaps between posttest and pretest are not statistically significant. The posttest scores of lower group on 4 stage and P are higher than the pretest scores of them, and these gaps are statistically significant in experimental group. The posttest scores of higher group on 4 stage and P are lower than the pretest scores of them, and these gaps are statistically significant in control group. Conclusion: It is concluded that the ethics education being provided to nursing students has an effect in this study. And it is suggested that it may be a good strategy to use the various scores of DIT to verify an effect of ethics education.

• (The)Study of the Eastern Classic
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• no.32
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• pp.129-158
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• 2008

After Four-Seven debate in late 16C, Korean Neo-Confucian scholars had developed their theories on human nature and morality such as Insimdosimsoel (theories on the moral emotion and desire), Inmulsoengron(theories on human nature and animal nature), Mibalsimcheron(theories on the calm mind as the embodiment of morality). Confucian scholars had been active member of society since acceptance of Neo-Confucianism. They had the plans of social reforms on the basis of moral self cultivation from the elite Confucians to commoners. So the Confucian scholar took part in the foundation of new Confucian kingdom, the Joseon Dynasty(1392). Kwon gun(1352~1409), the famous Neo-Confucian scholar wrote Iphakdosoel(pictogram for beginer of Neo-Confucianism) which emphasized the importance of moral self cultivation and that the mandate of heaven in human nature is identical with Li, the moral principle which the origin of the human intrinsic moral ability as the basis of unity with man and heaven. He thought that ethical life is identical with mandate of heaven, so he insisted all the member of society should follow Li, the moral principle which the origin of human morality and social goodness. Also he emphasized the morality was the intrinsic and most important value of human being. Therefore ethical life became essential part of self cultivation. Joeng Ji-un(1509~1561) wrote the Chunmyongdosoel (pictogram of mandate of Heaven), the start point of Four-Seven debate in mid 16C. Joeng followed Kwon's theoretical line. He emphasized the importance of moral self cultivation and the human intrinsic moral ability. He wrote that the Four moral emotions arise from Li, the moral principle of mind, while Seven emotions arise from Ki, vital force of body. He insisted that human being should control Ki, the vital force to follow the Li, the moral principle of mind. This Korean Confucian scholars developed theories of morality and self cultivation. This theories not only show the philosophical speculation of Korean Confucian scholars but also show the social idealism and moral utopianism which grounded on the human morality. So they had trust in human morality which can guide human being into the right track to the good and peaceful society. These tendencies are main characteristics of Korean Neo-Confucianism which has seen from the begining of acceptance of Neo-Confucianism. Some modern philosophical criticism which insist the Korean Neo-Confucian theories such as Four-Senven theories was indulged in academic discussion are not only neglect the historical realty but also ignore the potential of Korean Neo-Confucian heritage.

• Analyses & Alternatives
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• v.3 no.2
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• pp.33-57
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• 2019

After the tragic incident of the sinking of Sewol in spring 2014, Korean migrants in Britain began to hold street protests in London. These protestors condemned the Korean government for the lack of appropriate responses to the accident, and for its failure to conduct proper investigation on the issue. The small group of protestors held silent street protests every month at Trafalgar Square, despite not gaining much media coverage nor public attention. These migrants' almost three-year long protest outside their homeland is puzzling. Not only did they live in Britain for a long time to the extent that they regard the country as their second home, but they also exert scant amount of influence on the political landscape in South Korea. What can then account for these individuals' participation in activism related to their homeland politics? In this paper, we utilize the concept of 'moral identity' to explain the behaviors of Korean migrants involved in the street protests. These migrants had strong 'moral identity', which triggered a sense of responsibility to act when their cherished moral values were jeopardized. Korean migrants who possessed a strong sense of moral identity placed huge importance on living in accordance with their moral values. It is a way of upholding their self-esteem and sustaining their ideal self.