• Journal of Korean Philosophical Society
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• no.114
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• pp.305-335
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• 2016

In the eighteenth century, the scottish philosophers Francis Hutcheson, David Hume and Adam Smith share the idea that morality comes from moral sense, which is a feeling of approval or disapproval of agent's motive and action. However, they have the different views in explaining the mechanism that generates the moral sentiments. Hutcheson takes a moral sense to be a unique mental faculty that is innate to all humans, and regards it as being guaranteed by supernatural apparatus like divine Providence. Hume and Smith reject Hutcheson's concept of internal moral sense and take a stage further Hutcheson's projects of internalisation by naturalizing morality in terms of the principle of sympathy. It is widely held that Hume's moral sentimentalism is essentially similar to Adam Smith's. Though there are important points of contact between Smith's account of sympathy and Hume's, the differences are considerable. The chief of them lies in the fact that Hume grounds our approval of virtue on our recognition of its utility and convention, and Smith does not. Smith grounds our approval of virtue on the impartial spectator's judgment, i.e., conscience. Hence for Smith, the impartial spectator is the one that bridges the gap between particularity and universality and works the vehicle of practical reason. Given this, in this paper, first, I will clarify the difference between Hume's and Adam Smith's understandings of sympathy. Second, I will elucidate how they explain the process to produce the moral sentiments based on their understandings of sympathy. I shall finally explicate in what way Hume's and Smith's theories on sympathy work as moral normativity.

• Journal of the Korea Academia-Industrial cooperation Society
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• v.16 no.4
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• pp.2486-2494
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• 2015

This study is intended to look into the effects of forest experience activities for developing a moral sense on moral development of children. To achieve this, forest experience activities were performed to 40 5-year-old children from H kindergarten in Chungnam area through April 7 to July 25, 2014. They were classified into an experimental group(9 male children and 11 female children) and a control group(9 male children and 11 female children). Forest experience activities and Nuri curriculum-related forest experience activities were performed to the experimental group and the control group 10 times, respectively. The results were as follows. First, forest activity education had an effect on improving children's moral judgment. Second, moral behaviors showed that the experimental group improved in order, courtesy and moderation, which forest experience activities had a significant effect on improvement in their moral behaviors. As stated above, children's forest activities will valuable education to enhance moral development that identifies the preciousness of life through communion and interaction with nature along with peers, and order, manners and self-control by joint cooperative activities between peers.

• 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.

• Journal of Ethics
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• no.84
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• pp.217-242
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• 2012

This essay aims to explore the importance of ethics education in Korean multicultural society. In 2011, it is reported by the Ministry of Education, Science and Technology that the final goal of Korean multicultural ethics education is to establish the foundations of National identity and of moral values in general. It might be a ideological tool, however, that can suppress the minority in Korea. In that sense, an orientation of ethics education in Korean multicultural society is basically to consider all moral agents in ethics. To give any solution, therefore, an attention will be paid to the notions of emotion and the likeness of moral fibre. Most important is that we have certain emotions which are in society beyond individual feelings. It is the only ethical subject and existence who we can have them. In that point, having them enables us to make any decision on the ground of moral values. By the quality of the likeness of moral fibre, furthermore, we can recognize and exercise moral values together without any difference in multicultural society. This makes sense of an identity as a Korean. Therefore, having emotions is helpful in taking the moral foundations of Korean multicultural society and the self-recognition of a Korean in the sense of the likeness of moral fibre give an ethical direction to us, the Korean multicultural society of ethical culture in the future.

• The Journal of Korean Philosophical History
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• no.50
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• pp.363-389
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• 2016

Any moral ideas get integrity upon their practices. Because in human society systems, morality have capability among human interactions, for it gives moral standards(good or bad/ right or wrong) to them. And when the society system is Korean, Koreans surely have developed unique styles of moral practice and moral education in their traditional ages. So reinterpretating and categorizing the moral tradition for taking advantage of it in contemporary context, make sense. In this study, Korean moral tradition is focused in its scope, as 'Confucian moral tradition in semi-modern era'. For convenience of study and the potentials of effective revision, Korean tradition have been resized. In Confucian moral tradition, semi-modern Korean moral ideas could be presented as ren(仁) and yi(義). Furthermore, ren and yi could be practiced with several moral virtues, like xiao(孝), di(弟), ci(慈), zhi(直) qin(勤) gian(儉). When compared with contemporary moral education idea systems, the traditional system can have affinity with the systems in moral ideas division('with-self morality', 'with-others morality', 'with-universe and transcendence morality'). And several fusion-style, integration-based education practices can be developed and applied at contemporary school moral education.

• Journal of Korean Philosophical Society
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• no.116
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• pp.1-28
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• 2017

Axel Honneth's recognition-theoretical conception of morality is most often characterized as a teleological or ethical foundation of morality and understood in simple consequentialist sense. Besides teleological or consequentialist components, however, there are obviously Kantian deontological ones too in his moral conception of Recognition. This study is intended to provide a consistent and coherent interpreta-tion of it, which is largely adopting main features of the moral philosophy of Kant. This interpretation makes a deontological restructuring of Honneth's moral conception of recognition necessary. It is in this way that the moral aspect of recognition will be able to satisfy the intention and whole project of Honneth's theory of recognition.

• Journal of Korean Philosophical Society
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• v.105
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• pp.127-147
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• 2008

The purpose of this study is to elucidate mutual link of a person's human nature and his or her sense of values. In general, a person's human nature and his or her personality is used differently in its concept. However, in this study, it is revealed that these two things are closely connected. A person's human nature without personality is meaningless and personality without human nature cannot be existed. A person's human nature is the ground for existence of personality and personality is individual thing that is made on the universal ground of human nature. Personality is colligation of value that a person pursues. Every person pursues value. Therefore every person cannot help being personality. However personality is not a joint thing but an individual thing. Spiritual-philosophically, personality is exactly individual spirit. Therefore personality cannot be classified as personality or impersonality. It can be classified as high-leveled personality or low-leveled personality. And the foundation for existence of morality lies not on a person's human nature but on a person's personality. A person can be moral or immoral according to the value he pursues. Because personality is made on the basis of a person's human nature and the colligation of value that an individual person pursues is personality, a person's human nature is a vessel that contains his or her sense of values. A person's human nature and his or her sense of values are changed affecting each other. These two things are the sons of the age that is affected by the age. That's because human who is a container of human nature and his or her sense of values is both a natural being and a moral being.

• Hwankyungkyoyuk
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• v.25 no.1
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• pp.105-116
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• 2012

The most necessary thing for education now, is an ecological approach to look at and be conscious of the uncertainty of nature and the structural contradiction of society. In brief, we need to make a judgment on what standard and value are required for a forming righteous relation between nature and human being, and include it in the notion of citizenship. Based on this point of view, this study extracted moral virtues, skills and agreement mechanisms of new citizenship from ecologism, environmental justice and the ecological community, and systematized them. From ecologism and environmental justice, virtues that are inner values to lead ecological citizen's act and skills as capabilities required for correcting environmental injustice, were derived. Then, workings of citizens in a community and directions of each society and education were considered from the ecological community as an utopia where ecological citizens ultimately aim for. As the result, the ecological sensitivity, freedom, creativity, a sense of justice, a sense of responsibility, caring were found to be moral virtues that ecological citizens have to have. Next, ecological thinking skills like systemic thinking, quantitative thinking and empathetic thinking, and principles of deliberation and perturbation as mechanisms to improve communication skill and environmental injustice which have been considered importantly as components of democratic citizenship, were selected as skills of ecological citizens.

• Journal of Physiology & Pathology in Korean Medicine
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• v.16 no.4
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• pp.626-629
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• 2002

In Oriental medicine, Five Mental is a concept for understanding of man's mental structure. Spirit and body is inseparable relation in Oriental Medicine. Function of spirit and body is regarded as one in Oriental Medical physiology. Spirit is the essence of a function which an organism reveal, and it is regarded in the same with life. For this reason, identification spirit with life is special feature of Oriental Medicine. In Confucianism, Li(理) refers to nature's discipline, which everything under the sun shares. It is similar to the concept of Shin(神) in a broad sense and Sung(性) is similar to that of Shin(神) in a narrow sense. Confucianism's principle is similar to Oriental medicine's, in that they classify Sung(性) into Gi-Jil-Ji-Sung(氣質之性) and Bon-Yeon-Ji-Sung(本然之性), that Sung(性) acts upon man differently according to his disposition, and that materials have an effect on Shin(神)'s action. According to mind's action, there are Human mind(人心) and Moral mind(道心). Human mind(人心) is defined as a mental action of higher degree and Moral mind(道心) is conceived as a mental action related to body. It is similar to Oriental medicine's principle in which Shin(神) is classified into Hun(魂) and Beak(魄) according to its action. Yi(意) is self-control and application, and Zhi(志) is a conscious state in which basic acts towards the object are fixed regularly. Those are similar to the concepts of Oriental medicine.

• Journal of the Korea Convergence Society
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• v.8 no.3
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• pp.151-161
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• 2017

This methodological study was conducted to test a Professional Moral Courage Scale(PMCS) translated in Korean for 196 nursing students in Changwon, Korea. Data were collected from January 13 to February 20, 2017. An internal consistency reliability and construct validity using exploratory and confirmatory factor analysis were conducted. These items were categorized into 4 factors explained 62.20% of the total variance. 4 factor model was validated by CFA(${\chi}2/df=1.89$, p<.001, RMR=.055, GFI=.93, AGFI=.89, CFI=.92, RMSEA=.067). The Cronbach's ${\alpha}$ was .79 and the reliability of subscales ranged from .44 to .80. The results show that this scale can provide scientific and empirical data when evaluating the PMCS of further clinical nurses, it is meaningful in the sense that it is the first attempt to measure the moral courage needed to provide a good nursing.