• The Journal of the Korea Contents Association
• /
• v.19 no.11
• /
• pp.415-423
• /
• 2019

This study focused on establishing the basic direction for the development of officials ethics education contents using value clarification. The value clarification is well known as an effective teaching and learning method to develop moral judgment among others as follows: moral sensitivity, moral motivation, moral practice. This study outlines the teaching-learning method and the evaluation method for the actual officials ethics education. This waits for the further empirical works.

• Korean Journal of Cognitive Science
• /
• v.29 no.2
• /
• pp.137-160
• /
• 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 Korea Convergence Society
• /
• v.8 no.6
• /
• pp.75-84
• /
• 2017

The purpose of this converged study was to investigate the level of perceived ethical confidence, character, nursing professional value and moral sensitivity as well as to identify the factors influencing the perceived ethical confidence in nurses. The study evaluated on 174 nurses working in general hospital in D and S Province. The data were analyzed using descriptive statistics, t-test, ANOVA, Pearson's correlation, Multiple regression. As a result, the level of perceived ethical confidence was moderate score. There were positive correlations between perceived ethical confidence and character and nursing professional value and moral sensitivity. The significant factors influencing the perceived ethical confidence were character, nursing professional value, moral sensitivity, which explained 25% of variance in perceived ethical confidence. Based on these findings, education programs that develop character and nursing professional value and moral sensitivity are necessary for nurses to promote perceived ethical confidence.

• Cross-Cultural Studies
• /
• v.26
• /
• pp.353-377
• /
• 2012

This treatise studies on how ideology and value of Chinese minority race undergo change according to social, political transition that the Chinese minority race has experienced for a long time and I also have tried to elucidate how these kinds of their experiences have been effected upon their own life, even it is part of my basic subjects for my study. Hence I would give weigh to focus on contemplating process of the past and the present rather than predictive discussion of how their pursuing value will be transformed. For my ebullient study, I'm willing to make Yi-Zu's moral culture become axis of my treatise, and capitalize on not only how Han-Zu's ideological philosopies have been disseminated, but also how acculturation have been taken place in Yi-Zu's moral culture system. Yi-Zu has the longest history and the greatest their own population, even the largest residence of various Chinese minority races. And Yun-Nan is the historical place where not only various Chinese minority races have lived, but also acculturation between Chinese majority, Han-Zu and them have been begotten. Above all, I would delve into traditional religion to understand Yi-Zu's moral culture as was already mentioned that it is my axis of treatise. Furthermore, I deliberated on how Taoism have been infiltrated Yi-Zu's moral culture, also how Han-Zu's ideological philosophies have been permeated Yi-Zu's, and what is more how to help themselves still remained in Yi-Zu's. Through my such these efforts, I analyze the aspect of embracing of Han-Zu's moral culture by Yi-Zu's and some facts of vicissitudes about it.

• The Journal of Asian Finance, Economics and Business
• /
• v.8 no.4
• /
• pp.249-261
• /
• 2021

To tranquilize the devastating impact of unnecessary risk-taking behavior of banks towards the economy for maximizing their profits that usually arises due to widely known 'moral-hazard' problem originating from market competition and intensified by bank's limited liability, the banking system is strongly monitored across all countries of the world. The goal of controlling would become more feasible if there exist some self-discipline and motivations which could safeguard the banks' charter value through the mechanism of market discipline. Therefore, our study is aimed to scrutinize the relation between market discipline and charter value of local commercial banks that are registered on the Pakistan Stock Exchange by analyzing a balanced panel data from the year 2007 to 2019. Deposit growth, interbank deposits, and subordinate debt are taken as proxies to measure market discipline whereas Tobin's Q theory is applied for calculating the charter value. Generalized Least Square Regression with Fixed Effect Model is used for evaluation. The outcomes reveal that in the existence of control variables, all proxies of market discipline have a significant positive impact on bank charter value. Our research has important policy implications for monitoring and supervising financial intermediaries for their stability and soundness by offsetting the complications of moral-hazard in the financial systems.

• 유학연구
• /
• v.46
• /
• pp.25-51
• /
• 2019

The purpose of this paper is to analyze the theoretical changes and to explore practical methods by comparing the early and latterly theories of Yulgok Ii (1536-1584). The theory of the Yulgok can be grasped twice. The first is the "Letter to Seonghowan" (1572, 37 years old), and the second is "Painting and theory of the Human mind and Moral mind" (1582, 47 years old). The "mind can be turned each other" idea, as mentioned in the early theory, contains the way of Yulgok's thinking that mind's foundation is only one. For Yulgok, Human mind and Moral mind were in a state of mutual change. In this point of view, they are both value neutral as according to the process. At the Latterly thesis, Human mind and Moral mind can be exchanged for what people are aiming for. This has led to an absolute good value in the moral mind and a good neutral value in the human minds. In this theory, 'the controlled human mind' have a good values like the moral mind, but that does not mean exactly same as "Moral mind." In the Yulgok's Latterly theoty, definition of "human desire" became clear due to the concreteization of its contents. and the structure of mind was changed to three groups called 'Moral mind', 'controlled Human mind', and 'uncontrolled Human mind'. This suggests that there was definitely an advanced discussion on the Latterly theory.

• (The)Study of the Eastern Classic
• /
• no.36
• /
• pp.333-374
• /
• 2009

Korean traditional education emphasizes moral education than any other country or culture. Education is recognized as practical task for self-realization and self-transcendence in traditional Confucian community. This study starts from two questions. First, how moral education in Korea from late in the 19th, when the modernized schooling started, to now can be classified according to social and political circumstances? Second, what is the main issue of moral education in the progress of Korean education after independence from Japanese imperialism? Especially, this study focuses on reflecting and reviewing these issues by context of Eastern moral education. After late in the 19th century, moral education in Korea is divided into three types: "Education for loyalty and filial piety and Moral cultivation", "Citizenship education and Education for anti-communism", and "Moral education and Character education". This study mainly insists these types of moral education distort the sprit by political interests rather than inherit and develop sprit or basic value of moral education. Furthermore, this study discusses characteristic of moral education and way to improve based on important two issues in Korean society; "Nationalism in moral education" and "Western biased education" Making individual's free will into group consciousness in accordance with political power group's interests rather than developing moral community based on each one's character building, nationalism in moral education deepens self-alienation. Western biased education makes self-negation as it considers western as core, and Korea and other traditional ideas as side. This study emphasizes reanalysis Eastern moral education and need effort for understanding of Eastern moral education to overcome Western biased education in Korean moral education.

• Journal of Korean Philosophical Society
• /
• v.129
• /
• pp.141-166
• /
• 2014

Xìng $sh{\grave{a}}n$(性善) theory of Mencius combined xìng(性) that means physical characteristic of human together $sh{\grave{a}}n$(善) that means moral value or moral behavior. Therefore in other to verify the meaning of xìng $sh{\grave{a}}n$(性善) we need to analysis human nature in Psychology and moral norm in Ethics simultaneously. And that necessity justified Moral Psychological approach to xìng $sh{\grave{a}}n$(性善). Mencius combined a priori morality and a priori moral norm and asserted xìng $sh{\grave{a}}n$(性善). And than he presented an example for a basis or a clue of mora norm and explained grounds of moral behavior. But various theory Moral Psychology considered morality as an attachment or derivation of human nature. So another new Moral Psychology is needed to investigate Mencius Xìng $sh{\grave{a}}n$(性善) theory in a viewpoint of Moral Psychology. And than that must managed morality and moral norm as essential problems firstly. That because Mencius considered human as a moral subjectivity and seek the clue or basis morality and moral norm in human nature. And secondly that must managed moral intelligence as a emotional intelligence, because of $li{\acute{a}}ng$ $n{\acute{e}}ng$(良能) $li{\acute{a}}ng$ zhī(良知) of Mencius meaned moral intelligence which was derived from blood tied and moral emotion.

• The Journal of the Korea Contents Association
• /
• v.16 no.12
• /
• pp.233-243
• /
• 2016

The movie offers a chance to observe the social signifier and the sensitivity of audiences who feel sympathy with the tragic history of crown prince Sado. While watching the movie, the audience halts between ideas whether to go back to "primary ego", or to play the unconscious hypocrisy or the ingrained social behavior which is to resolve the internal conflicts while they face two contrary opinions; one is the obedient subject to obey fatherness, as a symbol of historic value and convention in a society, and the other is the resistant body to break the bond of convention. The audience may feel some ambivalent feelings of the moral values between the paternal authority and the existential philosophical value of 'self'. This study will observe the audience's response of Sado toward the moral norms of the society when they face the signifier of father in the movie with experience the conflict between their resistant ego and madness. Also the study will discuss that the social landscape such as norms, order, and legal system is ever-changing and open to be subverted by the future even though audience hope that the present moral value with which we are content ever-last.

• Korean Journal of Culture and Social Issue
• /
• v.14 no.1
• /
• pp.47-75
• /
• 2008

Research on moral judgment has been dominated by rational factor or moral emotion, in which moral judgment is thought to be caused by moral reasoning or moral intuitions. This research demonstrates that offender' anger can influence moral judgment. The study examined the role of offender's anger (control group versus anger group) on moral domain ( life, interpersonal ethic, traffic regulation: 6 case) : 2(groups) ×6(cases) mixed design. Participants were asked to judge the offender, case, sympathy and one's anger about the him or her who offended against the law or convention. Participants who perceived the offender's anger tended to assess questionnaire generous. In interpersonal ethic domain, participants have not been affected by anger. There was not significantly differences between two groups in interpersonal ethic domain. The results of experiment confirmed hypotheses that influence of anger varies with the moral domains affected a value system of culture. These findings indicate functional emotion for moral judgment and suggest people may be decide how much emotion is considered on moral judgment performance according to moral domains.