Background: While nursing ethics education is commonly provided for undergraduate nursing students in most nursing colleges, consensus on the content and teaching modules for these ethics courses have still not been established. Objectives: This study aimed to examine the effects of nursing ethics education on the moral sensitivity and critical thinking disposition of nursing students in Korea. Research design: A one-group pre- and post-test design was used. Moral sensitivity was measured using the Korean version of the Moral Sensitivity Questionnaire. Critical (...) thinking disposition was measured using the Critical Thinking Disposition Questionnaire. Participants and research context: Participants were 70 undergraduate nursing students who were attending a university located in Seoul, Korea. The nursing ethics education was provided 7 times, from September to December 2010, and comprised 90-min sessions each week. Ethical considerations: This study was conducted in accordance with the Human Subject Research Ethics Committee guidelines. Findings: After the education, the levels for the patient-oriented care, a sub-domain of moral sensitivity, and inquisitiveness, a sub-domain of critical thinking disposition, significantly improved. There were no changes in overall scores for moral sensitivity and critical thinking disposition. There were significant positive correlations between moral sensitivity and critical thinking disposition both pre- and post-intervention. Conclusion: These results reflect the need for ongoing efforts to develop innovative content, structure, and instructional methods for undergraduate nursing ethics education programs. (shrink)

BackgroundAlthough the Life-Sustaining Treatment (LST) Decision Act was enforced in 2018 in Korea, data on whether it is well established in actual clinical settings are limited. Hospital-acquired pneumonia (HAP) is a common nosocomial infection with high mortality. However, there are limited data on the end-of-life (EOL) decision of patients with HAP. Therefore, we aimed to examine clinical characteristics and outcomes according to the EOL decision for patients with HAP.MethodsThis multicenter study enrolled patients with HAP at 16 referral hospitals retrospectively from (...) January to December 2019. EOL decisions included do-not-resuscitate (DNR), withholding of LST, and withdrawal of LST. Descriptive and Kaplan–Meier curve analyses for survival were performed.ResultsOf 1,131 patients with HAP, 283 deceased patients with EOL decisions (105 cases of DNR, 108 cases of withholding of LST, and 70 cases of withdrawal of LST) were analyzed. The median age was 74 (IQR 63–81) years. The prevalence of solid malignant tumors was high (32.4% vs. 46.3% vs. 54.3%, P = 0.011), and the ICU admission rate was lower (42.9% vs. 35.2% vs. 24.3%, P = 0.042) in the withdrawal group. The prevalence of multidrug-resistant pathogens, impaired consciousness, and cough was significantly lower in the withdrawal group. Kaplan–Meier curve analysis revealed that 30-day and 60-day survival rates were higher in the withdrawal group than in the DNR and withholding groups (log-rank P = 0.021 and 0.018). The survival of the withdrawal group was markedly decreased after 40 days; thus, the withdrawal decision was made around this time. Among patients aged below 80 years, the rates of EOL decisions were not different (P = 0.430); however, mong patients aged over 80 years, the rate of withdrawal was significantly lower than that of DNR and withholding (P = 0.001).ConclusionsAfter the LST Decision Act was enforced in Korea, a DNR order was still common in EOL decisions. Baseline characteristics and outcomes were similar between the DNR and withholding groups; however, differences were observed in the withdrawal group. Withdrawal decisions seemed to be made at the late stage of dying. Therefore, advance care planning for patients with HAP is needed. (shrink)

Adolescents often create social relationships with their gaming peers who take on the role of offline friends and peer groups. Through collaboration and competition in the games, the social relationships of adolescents are becoming broader and thicker. Although this is a common phenomenon in online games, few studies have focused on the formation and roles of social capital among adolescent gamers. In particular, longitudinal research that examines the role of social capital in terms of influencing gaming time on adolescent gamers’ (...) psychosocial factors has been minimal. This study was designed to fill this gap to see the long-term effect of social capital among adolescent gamers. Specifically, by using the three-year longitudinal data involving 403 adolescents, we analyzed the effect of gaming time on psychological factors with the moderating role of social capital. Results showed that social capital played a crucial moderating role. In the higher social capital group, gaming time enhanced the degree of self-esteem and life satisfaction. However, a vicious circle was found in the lower social capital group: Gaming time increased the degree of depression but decreased self-esteem, which in turn led to increase in gaming time. These results indicate that games work as an important tool for social capital cultivation among adolescent gamers, which imply successful cultivation of social capital is a key to positive gaming effects. Theoretical and practical implications are discussed. (shrink)

This paper examines the adoption of ISO 14001, which is known as the most famous voluntary environmental program. The data of this paper pertain to Korean [Throughout this paper, Korea refers to the Republic of Korea ] firms in manufacturing industries from 1996 to 2011. Event-history modeling to examine firms’ adoption of ISO 14001 finds that both resource-based factors and institutional factors have influenced the diffusion of ISO 14001 in Korea. By exploring time-related effects, I also find that while resource-based (...) factors are important in the early periods of the diffusion, institutional factors become important in the later periods of the diffusion. This confirms the findings of previous studies that a firm’s motivation to adopt organizational policies varies according to different diffusion periods. The paper concludes with a brief discussion of what this study tells us about the institutional context of ISO 14001 in Korea and Asia more broadly. (shrink)

Combining the conceptual approach of racial formation and racial projects with the Foucauldian concept of governmentality, Jeong-eun Rhee theorizes the “neoliberal racial project” (NRP) and examines contemporary meanings and operations of race and racism in relation to neoliberalism. She analyzes Amy Chua's popular parenting memoir, Battle Hymn of the Tiger Mother, as a specific case of the NRP, and demonstrates how in this text race is pressed to work in new — neoliberal — ways, re/generating different kinds of categories (...) and meanings, yet also continuously drawing upon old categories and meanings, to effect and rationalize social arrangements of power and exploitation, violence and expropriation. What is noteworthy is the way in which racial neoliberalism builds silently on the structural conditions of racism while disabling the very categories of their recognizability. Consequently, Rhee argues for new, historically bounded theories that can articulate how the meanings, categories, and concepts of races are constantly being reconfigured. (shrink)

Critical attention directed to John Rawls’s ideal theory has in particular leveled three charges against it: first, its infeasibility; second, its inadequacy for providing normative guidance on actual injustices; and third, its insensitivity to the justice concerns of marginalized groups. Recently, advocates for Rawls’s ideal theory have replied that problems arising at the stage of ideal theory can be addressed at the later stage of his nonideal theory. This article disputes that claim by arguing that although Rawls’s nonideal theory provides (...) a good answer to the infeasibility charge, it does not do so for the second and third charges. To argue for this thesis, I illustrate that nonideal theory in Rawls’s Law of Peoples is unable to identify crucial injustices that emerge in the nonideal conditions of real world globalization. (shrink)

In his philosophy of nothingness, Kitarō Nishida illuminates the matrix of transformation of the world "from the Created to the Creating" (tsukuru mono kara tsukurareta mono e) through shintai, or the body. In this matrix, shintai enters into the stage of an action-sensation continuum and emerges as the immaculate iconic tool of nothingness to create new figures as extended self. This idea of shintai has resonance with the development of postwar art in Japan. The "Space of Transparency" put forth by (...) Ufan Lee, the leader of Monoha, is the principal example. This essay investigates Nishida's notion of shintai and its influence on Lee's theory of art. (shrink)

모리스 메를로-퐁티의 신체 주체론이 함축하고 있는 인격 개념은 새로운 윤리를 보여주고 있는 메를로-퐁티의 도덕적 주체의 진면목을 보다 분명하게 드러내 준다. 익명성의 층위를 내포하는 메를로-퐁티적인 인격은 절대적 자기동일성의 견고함 속에서 수련을 통한 인격적 고양으로 도덕성을 실현하는 그러한 인격이 아니다. 인격이 익명성의 층위를 내포한다는 것은 인격이라는 말 자체가 전제하고 있는 이분화 혹은 불일치를 내부로 흡수한다는 것이고, 이것은 인격이 타자와의 관계 속에서 형성되는 것임을 뜻한다. 이를테면 메를로-퐁티의 인격 개념은 인격의 원래 의미인 페르소나에 가깝다. 페르소나가 타자와의 관계에 따르는 것처럼 메를로-퐁티의 인격은 자기 자신과의 불일치를, (...) 즉 익명성을 내포하면서 타자와의 관계 속에서 만들어지는 것이다. 관계주의적 윤리학의 모습을 보여주고 있는 메를로-퐁티 윤리학은 오늘날 그 중요성이 더욱 강조되고 있는 공동체 정신 함양에 도움이 될 것이다. (shrink)

Using an innovative fabrication technique, eco-friendly faux leather has been newly developed as a green leather alternative for the Chinese and Korean markets. Value–belief–attitude logic drawn from the heuristic-systemic model :621–642, 1998) and value–belief–norm theory :723–743, 1995) is proposed to explicate the consumer acceptance attitudes toward the EFFL product. The findings from the multi-group structural equation modeling analysis of online data support the relevancy of VBA logic in which utilitarian and hedonic value motivate pro-environmental belief, and the EFFL product attributes (...) significantly mediate belief and positive attitude toward the EFFL product. The discrepancies across two countries and two age cohorts are noteworthy when pro-environmental belief and product-related information lead to different consumer VBA processes in specific market segments. This study presents insights which provide novel opportunities for managerial implementations and theoretical advancements in eco-friendly related subjects and issues. (shrink)

This dissertation contextualizes the emergence of the Church of Light by Tadao Ando within the Japanese religio-philosophical tradition of nothingness. The idea of nothingness was revived during the first half of the twentieth-century by Kitaro Nishida with two cultural ramifications in the post-war period: a series of dialogues on the points of convergence and divergence between nothingness and the God of Christianity, and an architectural art movement called Monoha, or l'Ecole de Choses. Under the concept of "structuring emptiness," Monoha attempted (...) to restore perceptual depth where dichotomous semiotic representation is overcome through shintaisei, the co-originating corporeal fabric between the subject and object. This two-fold mapping, theological and architectural, not only illuminates the post-war cultural milieu from which Ando's church of spatial emptiness emerged, but also locates the church within the legacy of Nishida's nothingness. ;Nishida's philosophy of nothingness offers a perceptual theory of the "dialectic of self-negation" enacted by shintai, "the actively knowing body." Shintai is the agent of emptying selfhood by functioning as 'the sensational capacity to be filled by' the world. Shintai concretizes the perceptual matrix of co-emergence between the interiority of selfhood and the outside world. When its sensational capacity overflows, shintai enters into the realm of creative action to accommodate the surplus. The figure thus created is not a sign embodying subjective intentions, but constitutes the corporelly-inscribed, pre-reflective experiential datum of the world. Nishida called such a figure "the pure body of the artist," implying its apprehension not as the other in unknowable confrontation, but as the extended self. ;The dissertation examines how this notion of self-renunciatory perception through shintai opens a new hermeneutic horizon for the Church of Light. The church presents an unprecedented conjunction between emptiness, based on the reductive removal of signs, and the cross of light. This seemingly contradictory integration confronts the modern degradation of the cross into an atrophied sign of Christianity and seeks to retrieve its fully efficacious symbolic power. The emptiness contributes to the revival of a deeper communicative mode as shintai by negating the habituated perception pivoted upon the dichotomy between the deciphering subject and the semiotic elements. The perception of light, a natural thing rather than a sign, which infiltrates the cross, is a preliminary ritual to save the perception from the paradigm of the semiotic representation. Shintai, the self-emptying corporeality, resonates with and becomes penetrated by, rather than subjectivizes, the light. On this restored perceptual depth, the cross is perceived not as a sign, but as a part of the pre-reflective, ontological datum constructed and apprehended by shintai. This perceptual experience endorses the associational similarity between the pre-Christian datum predicated upon shintai as the agent of the self-renunciatory subjectivity and Christianity with its theology of the self-transcending love of kenosis. (shrink)

Background With the increasing ethical challenges and dilemmas faced by nurses due to various disasters such as COVID-19 worldwide, there is a need for a new public health ethics education curriculum to strengthen competencies for ethical responses in the nursing field. Objectives This study was aimed to identify the impact of a teaching method utilizing news articles and panel discussion material in the public health ethics education program on nursing students’ thinking regarding ethical issues. Design This was an exploratory study (...) to identify the thinking styles inherent in ethical reflection by analyzing the reflection contents written by nursing students using text mining techniques. Participants 73 among the students taking a nursing ethics course at a university in Seoul, South Korea, voluntarily participated in this study after providing informed consent. Methods The public health ethics program was conducted with sessions held once a week for a total of 7 weeks, and reflections written by nursing students were collected as text files during session 5 to 7. In this study, data preprocessing process, keyword analysis, and LDA topic modeling were sequentially conducted utilizing the R program according to the data analysis procedure of text mining techniques. Ethical considerations This study was conducted under ethics approval from the institution where participants were recruited. Findings and discussion The results of this study show that the teaching method utilizing news articles enhanced rational ethical deliberation from the cognitive aspect, whereas the teaching method utilizing panel discussion material strengthened the response to emotions on a more internal level. Conclusions The teaching method utilizing news articles and panel discussion materials in public health ethics education is expected to be mutually complementary and effective, so further studies are recommended. (shrink)

This paper examines the phenomenon of music in relation to time and time-consciousness based on the philosophies of Augustine, Brentano and Husserl. They analyzed music, or more precisely, the melody of tones and rhythm in their theories of time and time-consciousness, because the process of perceiving music uncloaks the phenomenon of time-understanding.

The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The Buddha visited Uruvela-Kassapa and took (...) lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesy that they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at leastcomposed under India bramins influence, and are prejudiced against the brahmins. (shrink)

The author of this paper aimed to understand the early Buddhism community in its entirety by examining the individual episodes in the "Mahavagga". There is a remarkable experience of the psychic power between the Buddha and the Brahmins. They are both aware of coming across of psychic forces that entered the way to the Buddhist Community. Using the brahmins mythology as a instrument for missionary work, the early Buddhism brings people close to Buddha's community. The Buddha visited Uruvela-Kassapa and took (...) lodging for the night where the sacred fire was kept, in spite of Kassapa's warning that the spot was inhabited by a fierce Naga. The Buddha, by his magical powers, overcame, first this N ganad then another, both of whom vomited fire and smoke. Kassapabeing pleased with this exhibition of iddhi-power, undertook to provide the Buddha with his daily food. The Buddha spent the whole rainy season there, performing, in all, three thousand five hundred miracles of various kinds, reading the thoughts of kassapa, splitting firewood for the ascetic sacrifices, heating stoves for them to use after bathing in the cold weather, etc. Still Kassapa persisted in the thought, "The great ascetic is of great magic power, but he is not anarahant like me." Finally the Buddha decided to startle him by declaring that he was not an arahant, neither did the way he followed lead to arahantship. Thereon kassapa owned defeat and reverently asked for ordination. The Buddha asked him to consult with his pupils, and they cut off their hair and threw it with their sacrificial utensils into the river and were all ordained. Nadi Kassapa and Gaya Kassapa were ordained with their pupils. At Gay sisa the Buddha preached to them the Fire Sermon, and they all attained arahantship for the early Buddhist Community. The episode of Uruvela Kassaps in the Mahavagga text ultimately idealizes the power of psychic and the start of the community. It is probable, even at the time when the episode were written, that as a matter of fact every one, in ordinary daily life, spoke imply the vernaculars in a much more simple and natural state of society. It is the Mahavagga authors, when addressing a cultured public at a date when the vernaculars had become the paramount literary language. Another point is that though brahmins take part in the religious and philosophical conversations of those early tims, and in the accounts of them are always referred to with respect, and threaten with the same courtesythat they always themselves extended also to others, yet they hold no predominant position. The majority of the ascetic, and the most influential individuals among them, are not brahmins. That is only a matter of course will be the obvious subjection. The Mahavagga texts I quotes, if not the work of bitter opponents, were at least composed under India bramins influence, and are prejudiced against the brahmins. (shrink)

An examination of the language and style of the work to demonstrate Smith’s engagement with the challenges which history and actuality offer to his beliefs in the natural system of liberty.

Critical attention directed to John Rawls ’s ideal theory has in particular leveled three charges against it: first, its infeasibility; second, its inadequacy for providing normative guidance on actual injustices; and third, its insensitivity to the justice concerns of marginalized groups. Recently, advocates for Rawls ’s ideal theory have replied that problems arising at the stage of ideal theory can be addressed at the later stage of his nonideal theory. This article disputes that claim by arguing that although Rawls ’s (...) nonideal theory provides a good answer to the infeasibility charge, it does not do so for the second and third charges. To argue for this thesis, I illustrate that nonideal theory in Rawls ’s Law of Peoples is unable to identify crucial injustices that emerge in the nonideal conditions of real world globalization. (shrink)

Video news releases (VNRs) have been criticized when they are used within a newscast without source disclosure because they violate ethical codes related to transparency and consumers' “right to be informed” by whom they are being persuaded. In an experiment, we show how increased persuasion knowledge about VNRs is positively related to beliefs in news commercialization, beliefs in VNR inappropriateness without disclosure, and support for disclosure of VNR material. We suggest that increased knowledge about VNRs without source disclosure measures might (...) harm messages that are not employing the tactic (“false positives”) and lead to a general distrust of all media. (shrink)

In this article I argue that in H 6 Aristotle's main concern is to explain both the unity of form and the unity of composite substance. Commentators have taken H 6 as concerned with either the unity of form or the unity of the composite substance, but not with both. But there is no exclusive "either/or". The correct position is "both/and". I argue that proper identification of the aim of the inquiry of H 6 indicates that Aristotle is concerned with (...) both the unity of form and the unity of composite substance. On my interpretation, Aristotle's intention is to defend the theory of substance-as-cause by dealing with a possible problem. The possible problem arises from a combination of (a) speaking about the parts of form and the parts of composite substances and (b) the principle that parts of a whole need a unifying cause in order to be one and not many. Aristotle has (a') spoken about the parts of form and the parts of composite substance. He has also (b') claimed that the parts of a whole have to have a unifying cause in order to be one and not many. Do form and composite substance, then, have a unifying cause for their unity? Aristotle sees a possible problem arising from thinking that they do. If both form and composite particulars need a unifying cause, form cannot be substance, and composite substances, as composites of form and matter, cannot be unities, but must be mere heaps of matter. The problems of theunity of form and the unity of composite substance are similar, then; and the unity of each must be accounted for. Not surprisingly, the problems being similar, the solutions to those problems, the accounts of the unity of form and composite substance, are similar as well. The two are thus discussed together in H 6. It is there that Aristotle provides such accounts. H 6, then, concerns both the unity of form and the unity of composite substance. (shrink)

In this paper I argue that Confucius' view of learning in the Analects entails critical thinking. Although he neither specified the logical rules of good reasoning nor theorised about the structure of argument, Confucius advocated and emphasised the importance of critical thinking. For this thesis, I argue that a close examination of Confucius' pronouncements on learning reveals that he takes critical thinking to be essential to learning. For Confucius critical thinking refers to reflective thinking: reflection on the materials of knowledge, (...) in order to synthesise and systematise the raw materials into a whole, and to integrate them into oneself as wisdom. (shrink)

Agent-centered morality has been a serious challenge to ethical theories based on agent-neutral morality in defining what is the moral point of view. In this paper, my concern is to examine whether arguments for agent-centered morality, in particular, arguments for agent-centered option, can be justified. -/- After critically examining three main arguments for agent-centered morality, I will contend that although there is a ring of truth in the demands of agent-centered morality, agent-centered morality is more problematic than agent-neutral morality. Nevertheless, (...) we need to take seriously the challenges to agent-neutral morality by finding a way to reflect the insight of agent-centered morality within the framework of agent-neutral morality without collapsing it into agent-centered morality. As a way of doing so, I suggest that we need to integrate the situated, rather than transcendental, nonideal, rather than idealized, and dialogical, rather than monological, perspectives developed in feminist ethics, into agent-neutral morality. (shrink)