• The Southeast Asian review
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• v.23 no.1
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• pp.195-234
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• 2013

Javanese culture has been perceived as peace-oriented and conflict-avoiding in both academic studies and local people's discourses, and this perception has been crystallized in the "rukun model" for understanding Javanese culture. But in reality, although the rukun values have been internalized in Javanese mindset, violence has never ceased in Javanese society and even seems more widespread in the Indonesian reform era. Based on this understanding, this paper reveals the limitations of peace-oriented rukun model which cannot explain conflict and violence, and instead suggests an alternative "territorial model" which can involve both peace and conflict. For that purpose, the author examines aspects of territoriality embedded in three components of Javanese villages: people, territory, and adat, and argues that territoriality works as the principle of organizing and managing Javanese society, as shown in their social stratum and various cultural practices as well as the way morality and justice are defined. By theorization of territorial model, we can understand rukun values and adat from a new perspective and thus achieve a more complete understanding of Javanese culture.

• The Journal of Asian Finance, Economics and Business
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• v.9 no.2
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• pp.261-272
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• 2022

The purpose of this paper is to investigate the influence of ethical leadership in determining the organizations' individual-type ethical climate (self-interest, friendship, and personal morality ethical climate) in reducing employee turnover intention. It seeks to identify the role of individual-type climate in mediating the association between ethical leadership and employee turnover intention. Moreover, the moderation effect of emotional exhaustion among employees on the relationship between ethical leadership and turnover intention has been researched to establish the ethical degree of leadership. Using a sample of 260 questionnaires from employees working full-time in the banking sector, the results were analyzed in PLS-SEM. The results of the social exchange theory indicated that ethical leadership is vital in shaping the workplace's individual-type ethical climate and reducing employees' turnover intention. The findings demonstrate that the relationship between ethical leadership and turnover intention is mediated by an individual-type ethical climate, which means that employees in a positive ethical climate do not wish to leave immediately. Furthermore, emotional exhaustion was found to moderate the association between ethical leadership and employees' turnover intention under high emotional exhaustion, where low ethical leadership is experienced, reporting higher levels of turnover intention.

• Journal of Research and Publication Ethics
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• v.3 no.1
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• pp.17-21
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• 2022

Purpose: Research ethics has social implications beyond the issues of personal morality and research integrity. In recent years, research ethics has become a more controversial topic in society. In this study, the concept of the university research ethics curriculum is defined, the current status of the research ethics curriculum is analyzed, and the direction of the university research ethics curriculum development direction is discussed. Research design, data and methodology: The concept of university research ethics education and the current status of research ethics education were examined, and the development direction of the university research ethics curriculum was explored based on the framework . Results: field education to secure university research ethics is still insufficient. In other words, only 12 universities for undergraduate programs and 37 universities for graduate programs included research ethics in their regular curriculum. Conclusions: The occurrence of research misconduct is mainly caused by not recognizing the error or not taking it seriously. In particular, university research misconduct results from a lack of understanding of research ethics, poor research education, a performance-oriented academic climate, and the absence of an institutional system for establishing research ethics.

• The Journal of the Korea Contents Association
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• v.16 no.5
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• pp.327-334
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• 2016

From the present perspective, North Korea overcame its crisis situation of the regime, the Arduous March. What was the driving force, enabling the regime to overcome the situation that could have been collapsed? This study intended to look into what strategy the North Korean government took to unite the social minds through its documentary films in the midst of the national crisis. The results of analysis are as follows. First, the documentary films emphasize that the people should become heroes in heroic fantasies. These films present the model cases, in which the people break through the hardships with their strong willpower, as an answer. Second, they mind the defeatism and encourage the triumphalism. They stress the importance of uniting collective minds as a breakthrough in overcoming the economic crisis. Third, they place an emphasis on creating the harmonized minds. They repeat the recovery of communistic morality, which has been emphasized up to date. Collective minds are eventually the outcome obtained from social experiences. North Korea stresses to convert the arduous march into the march to the paradise by the creation of collective minds through documentary films even in difficult realities.

• Korean Journal of Culture and Social Issue
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• v.25 no.2
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• pp.137-155
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• 2019

The present study investigated the relationships between autistic trait and socio-moral judgments. We used Autism Spectrum Quotient, a moral judgment task in which participants needed to consider both the intention and outcomes of a person's actions, a moral judgment task in which participants were asked to evaluate a person's utilitarian choices in moral dilemmas, and Moral Foundations Questionnaire. Autistic traits were negatively correlated with blame for failed attempts to harm others, suggesting that higher autistic traits were associated with difficulty in considering intentions in moral judgments. Also, higher autistic traits were associated with higher endorsement of utilitarian option on personal moral dilemmas, and lower endorsement for no-harm principle of moral foundations. These correlations were confirmed as group differences between high autistic-trait group (AQ >= 26) and a low autistic-trait group (AQ < 26). Our findings suggest that individuals with high autistic trait may have difficulty in considering others' intentions and show lower sensitivity to no-harm principle in moral judgment tasks.

• Korean Journal of Culture and Social Issue
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• v.9 no.1
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• pp.67-79
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• 2003

Why, in general, don't Korean people follow the law? Possible one of the answers to this question is based on lay people's emotional evaluation to the law in which common people's evaluation to the guilty according to their private logics comparing to public logics of facts and sentence of illegal behavior. Futhermore, in psychological field, there have been some researches concerning on differences in morality such as moral judgement and evaluation including moral inference among cultures. Therefore, the reason why Korean people tend to be not law observance and law break is that Korean people are not immoral such as telling a lie and not keeping promises, but rather they have a tendency of appling their private and personal logics based on Cheong(interpersonal affection) relationships and logics to public and legal affairs.

• Information Systems Review
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• v.22 no.3
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• pp.31-58
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• 2020

Based on the social control theory, this study intends to find out the influential factors of organizational members' information security policy compliance (ISPC). Survey data from 195 military officers were analyzed to examine the effect of ethical disposition (morality, responsibility, the perceived value of ethical education) and perceived work environment (relationships with supervisors, overwork, and pay satisfaction) on ISPC attitude, ISPC intention, and turnover intention. The results of partial least squares structural equation modeling (PLS-SEM) show that ethical dispositions affect ISPC attitude and that work environments (except for pay satisfaction) affect turnover intention. In addition, ISPC attitude significantly mediates relations between ethical disposition and ISPC intention, between relationships with supervisors and ISPC intention, and between turnover intention and ISPC intention. These findings suggest that ethical disposition factors can predict an individual's security awareness level, and the ISPC attitude is a significant variable in the organizational security context.

• Asia pacific journal of information systems
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• v.20 no.1
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• pp.57-79
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• 2010

In a virtual community, one can possess multiple identities and pretend to be different by creating self-identity in contrast with his or her actual self. Does false identity undermine the qualitative growth of a virtual community by reducing members' accountability? Or does it stimulate their contributive behaviors by ensuring freedom of speech? It is imperative to understand the effects of multi-identity considering the distinct properties of a virtual community in which people easily change their identities at little or no cost. To answer these questions, we adopted the concept of self-discrepancy from the social psychology theory rooted in the concept of the self and developed a theoretical model to predict quality of contribution of the individual member in virtual communities. Based on the self-discrepancy theory, we first identified two different domains of the self: (1) an "actual self" that consists of attributes that the person believes he or she currently possesses in real life and (2) a "cyber self" that consists of attributes the person believes he or she possesses in a virtual community. Next, we derived an index for two different types of self-discrepancy by using the differences between the actual and the cyber identities: Personal Self-discrepancy and Social Self-discrepancy. Personal Self-discrepancy reflects the degree of discrepancy between actual and cyber identity regarding a person's intelligence, education, and expertise. Social Self-discrepancy reflects the degree of discrepancy between actual and cyber identity regarding a person's morality, sociability, and accordance with social norms. Finally, we linked them with sense of virtual community, perceived privacy rights, and quality of contribution to examine how having a multi-identity influences an individual's psychological state and contributive behaviors in a virtual community. The results of the analysis based on 266 respondents showed that Social Self-discrepancy negatively influenced both the Sense of Virtual Community and Perceived Privacy Rights, while Personal Self-discrepancy negatively influenced only Perceived Privacy Rights, thereby resulting in reduced quality of contribution in virtual communities. Based on the results of this analysis, we can explain the dysfunctions of multi-identity in virtual communities. First, people who pretend to be different by engaging in socially undesirable behaviors under their alternative identities are more likely to suffer lower levels of psychological wellbeing and thus experience lower levels of sense of virtual community than others. Second, people do not perceive a high level of privacy rights reflecting catharsis, recovery, or autonomy, even though they create different selves and engage in socially undesirable behaviors in a virtual community. Third, people who pretend to be different persons in terms of their intelligence, education, or expertise also indirectly debase the quality of contribution by decreasing perceived privacy rights. The results suggest that virtual community managers should pay more attention to the negative influences exercised by multi-identity on the quality of contribution, thereby controlling the need to create alternative identities in virtual communities. We hope that more research will be conducted on this underexplored area of multi-identity and that our theoretical framework will serve as a useful conceptual tool for all endeavors.

• (The)Study of the Eastern Classic
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• no.34
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• pp.311-338
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• 2009

The moral corruption or the reality of absence of humanity derived from the development of science and society is very serious. Especially the moral education which should provide new breakthroughs facing such issue will be the initial concern in the educational world and the key point that judges our future. This study, as a part of efforts made for such demands of the times, is an attempt to approach the field of the present elementary education specifically by deducing the abundant meaning that the Confucianism's Chungseojidoh(忠恕之道: the principle of "Faithfulness" and "Benevolence") stands for. To build an ethical social community also means to draw voluntary moral practices into this society and this is possible with our (the moral subject) struggling the problems within but not remaining in the limitations of physical norms. Chungseojidoh as universal ethics contains a virtue ethical meaning as Jenlogy, a meaning of identity recognition and self-esteem inspiration, a meaning of social community ethics as ethics of good offices, etc. Such meanings, in particular, can be discussed more profoundly in terms of educational prevention from violence or cliquish issues in school that are largely related to education of humanity if 'applying schemes for elementary education' is seen as the center of the issue. And furthermore, they will be able to open a discussion over problems of the situation which the Korean society is in - especially the insistence, egoism or conflicts between social communities - can be answered in actuality.

• The Journal of Korean Philosophical History
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• no.57
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• pp.91-125
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• 2018

This study aims at attempting to make a new interpretation of Mencius from the point of social welfare. The thoughts of social welfare, found from Mencius, are temporal and humanistic and near to those in nowadays. Social welfare began under the name of philanthropic work, relief work, charitable work or social work from the Industrial Revolution in the 18th century on. Welfare means the whole social activities such as satisfying the fundamental desires of the social members, ensuring the conditions of their lives, and ultimately achieving social integration and stability. It means the conditions of their lives and wellbeing. Wellbeing means the minimal physical desires and psychological stability. The realization of the economic system through concept of steady livelihood and steady mind, tax system and well-field system, proposed by Mencius, can be ensured by the whole social activities such as ensuring the stable lives of the social members, enriching and satisfying their happiness and ultimately achieving social integration and stability. The thoughts of Mencius include people-as-root idea, which regards people as most important and tries to solve the instability and inequality that are the structural vulnerabilities in modern capitalist society. His concept of Way of the king means promoting people's sense of happiness through education of morality, based upon the people-as-root idea and filial and fraternal responsibilities. The main ideas of social welfare include living like a human being, ensuring minimal physical and psychological stabilities through social welfare system and welfare policy, enriching human dignity and freedom and enhancing the quality of lives. The thoughts of Mencius include all the above ideas. In particular, he desired to establish ethically and morally stable society by economically implementing the well-field system in Zhou dynasty, based upon politically benevolent governance of the politicians. That society was the people-as-root society, the realization of which was the ideal society Mencius desired to establish, and the goal of his thoughts on social welfare. This study, among the thoughts of Mencius, investigated his ideas on social welfare and the practical ethics for applying them to real society. In addition, to understand his ideas on social welfare, not only the social and economic backgrounds and conditions but also the political ideas at that time were also investigated. This will provide the opportunity to make more in-depth research of the elements of social welfare intrinsically contained in his thoughts.