본 연구는 본회퍼의 ‘타자와 더불어 사는 삶’이라는 기독교 윤리를 칸트의 초월 철학으로부터 해명해야 한다고 주장한다. 본회퍼는 칸트의 초월 철학의 본래 의도를 주체의 인식 행위와 타자의 존재 사이의 변증법적인 관계에 있음을 주목하였다. 이에 본 연구는 본회퍼가 칸트의 초월 철학을 신학적 언어로 재해석하여 타자를 주체로 동일시하지 않으면서 동시에 주체를 타자로 환원시키지 않는 탈 관념론적 신학을 추구하였으며, 주체와 타자의 상호 독립성과 연결성을 변증법적으로 공존시키는 데 성공했음을 해명한다. 이 연구는 주체를 배제하지 않는 타자 윤리가 주체를 통한 변화와 타자의 권리를 동시에 요구하는 오늘날의 윤리적 상황에서 (...) 매우 적합한 접근법이라고 주장한다. 이를 위해 본 연구는 세 가지 과제를 수행한다. 첫째, 본회퍼의 칸트 초월철학에 대한 비판과 수용을 설명한다. 둘째, 칸트의 행위철학에 대한 본회퍼의 신학적 재구성을 살펴본다. 셋째, 본 연구는 행위로서의 계시에 대한 본회퍼의 칸트적 해석을 통해 본회퍼의 신학은 타자를 ‘위한’ 시혜적 윤리가 아니라 타자와 ‘함께’ 하는 연대적 윤리임을 주장한다. (shrink)

As documented by Darwin 150 years ago, emotion expressed in human faces readily draws our attention and promotes sympathetic emotional reactions. How do such reactions to the expression of emotion affect our goal-directed actions? Despite the substantial advance made in the neural mechanisms of both cognitive control and emotional processing, it is not yet known well how these two systems interact. Here, we studied how emotion expressed in human faces influences cognitive control of conflict processing, spatial selective attention and inhibitory (...) control in particular, using the Eriksen flanker paradigm. In this task, participants viewed displays of a central target face flanked by peripheral faces and were asked to judge the gender of the target face; task-irrelevant emotion expressions were embedded in the target face, the flanking faces, or both. We also monitored how emotion expression affects gender judgment performance while varying the relative timing between the target and flanker faces. As previously reported, we found robust gender congruency effects, namely slower responses to the target faces whose gender was incongruent with that of the flanker faces, when the flankers preceded the target by 0.1 s. When the flankers further advanced the target by 0.3 s, however, the congruency effect vanished in most of the viewing conditions, except for when emotion was expressed only in the flanking faces or when congruent emotion was expressed in the target and flanking faces. These results suggest that emotional saliency can prolong a substantial degree of conflict by diverting bottom-up attention away from the target, and that inhibitory control on task-irrelevant information from flanking stimuli is deterred by the emotional congruency between target and flanking stimuli. (shrink)

Many transnational corporations and international organizations have embraced corporate social responsibility to address criticisms of working and environmental conditions at subcontractors' factories. While CSR 'codes of conduct' are easy to draft, supplier compliance has been elusive. Even third-party monitoring has proven an incomplete solution. This article proposes that an alteration in the supply chain's governance, from an arms-length market model to a collaborative partnership, often will be necessary to effectuate CSR. The market model forces contractors to focus on price and (...) delivery as they compete for the lead firm's business, rendering CSR observance secondary, at best. A collaborative partnership where the lead firm gives select suppliers secure product orders and other benefits removes disincentives and adds incentives for CSR compliance. In time, the suppliers' CSR habit should shift their business philosophy toward pursuing CSR as an end in itself, regardless of buyer incentives and monitoring. This article examines these hypotheses in the context of the athletic footwear sector with Nike, Inc. and its suppliers as the specific case study. The data collected and conclusions reached offer strategies for advancing CSR beyond the superficial and often ineffectual 'code of conduct' stage. (shrink)

This paper highlights the potential harms in the current state of business ethics education and presents an alternative new model of business ethics education. Such potential harms in business ethics education is due largely to restricted cognitive level of reasoning, a limited level of ethical conduct which remains only responsive and adaptive, and the estrangement between strategic thinking and ethical thinking. As a remedy for business ethics education, denatured by these potential harms, a new dynamic model of business ethics education (...) is proposed. The new model is composed of a basic foundation for business ethics education and three practical components of business ethics education. The basic foundation comprises of ethical reasoning, moral sentiments, and ethical praxis. Three practical components of business ethics education are, respectively, to intensify moral imagination, to develop ethical wisdom and courage, and to enhance meta- strategic competences. The ultimate purpose of these practical components is to help moral subjects to conduct ethical leadership, to actualize integrity between individuals and organization, and to fulfill the social responsibility of business firms. This new model is expected to attract attention to the effective business ethics education both in college and in industry, and to be used as a benchmark for new curriculum designs and development of teaching methods. Finally, some teaching methodologies and pedagogical experiments are introduced and discussed according to this new model of business ethics education. (shrink)

Most of the world’s constitutions contain clauses guaranteeing sex equality, and many also extend the special protection of the state to mothers. The constitutional protection of motherhood is undertheorized and neglected in global constitutional discourse, perhaps because jurisdictions like the United States view the special protection of women as contrary to gender equality. This Essay explores the feminist meanings and possibilities of constitutional motherhood clauses, by focusing on Germany, where they originated in 1919. While motherhood clauses have had complex relationships (...) with a range of feminist agendas, they solidified the notion that social reproduction was a subject for constitutional lawmaking. Addressing twenty-first century gender inequalities requires a more robust engagement of women’s disproportionate burdens in social reproduction. Having opened up a constitutional discourse around the challenges of social reproduction, motherhood clauses and gender equality guarantees can drive the search for new solutions. (shrink)

This study starts from the premise that mandala is a design of the Cosmos and consciousness. mandala is a contracted and systematically designed cosmic space and represents high-level spirituality at the same time. The work of designing mandala is an experience with a sacred world as itself and constitutes a process of self-discipline. In other words, mandala is to ritualize the world of Buddhism beyond a design context and visualize religious experience through a specific object. Therefore, it serves as a (...) medium that gets both producers and audiences to experience the sacred world. In this way, mandala is present as an experiencing design and a behaving medium. This study aims to identify the archetype of empirical and synthetic design by analyzing mandala as an integrated icon for which the Cosmos and human beings or consciousness and matter meet each other. Spatial structuralization is considered most important in the icon of mandala. The space in mandala is the place where consciousness joins reality, which represents the state of enlightenment. Many multi-dimensional Buddhas coexist in the space, and they are arranged in harmony and in order. This visual structure allows mandala to play the role of interactive medium. In the iconic shapes of mandala symbolizing a sacred world, major elements include a circle, square, semicircle, triangle and the numbers of 8 and 4. The respective shapes are matched to white, yellow, red and black, and the five different senses are connected to one another. The five senses are symbolic of earth, water, fire, wind and void which constitute the universe, and again they remain connected to five different parts of the body of a disciplinant drawing mandala: liver, kidney, spleen, lungs and heart. Those organs are associated with five Buddhas and in turn connected through the boundless space of the universe. By analyzing such a composite structure of mandala, this study tries to appreciate its in-depth meaning as an integrated design. (shrink)

One of John Rawls’s major aims, when he wrote A Theory of Justice, was to present a superior alternative to utilitarianism. Rawls’s worry was that utilitarianism may fail to protect the fundamental rights and liberties of persons in its attempt to maximize total social welfare. Rawls’s main argument against utilitarianism was that, for such reasons, the representative parties in the original position will not choose utilitarianism, but will rather choose his justice as fairness, which he believed would securely protect the (...) worth of everybody’s basic rights and liberties. In this paper, I will argue that, under close formal examination, Rawls’s argument against utilitarianism is self-defeating. That is, I will argue that Rawls’s own reasons, assumptions, and the many theoretical devices he employs demonstrably imply that the representative parties in the original position will choose utilitarianism instead of justice as fairness. (shrink)

John Rawls’s most mature notion of political order is “stability for the right reasons.” Stability for the right reasons is the kind of political order that Rawls hoped a well-ordered society could ideally achieve. In this paper, I demonstrate through the tools of modern game theory, the instability of “stability for the right reasons.” Specifically, I will show that a well-ordered society can completely destabilize by the introduction of an arbitrarily small number of non- compliers whenever individuals fail to achieve (...) full common knowledge ever so slightly. (shrink)

In this Article, Professor Suk defends the moral legitimacy of liberal states’ legal protection of minority languages. Many opponents of minority language protection have argued or assumed that legal intervention denies individuals the right to choose the majority language and the economic opportunities often attached to the dominant language. This Article argues that such arguments overlook another category of goods that are necessary to individual autonomy: relational resources. Individuals have an interest in maintaining their ancestral languages because doing so is (...) essential to maintaining one’s relationship to one’s family and community. The relational interest cannot easily be compared with economic opportunities, because these two dimensions of autonomy are incommensurable. As a result, a liberal state should avoid forcing its citizens to choose between these incommensurable goods. By adopting policies that protect minority languages, while also ensuring individuals’ access to economic and political participation in the majority language, a liberal state can manage and balance the conflict between these important competing aspects of autonomy. (shrink)

Ever since the publication of Harry Frankfurt’s “Equality as a Moral Ideal” :21–43, 1987), the doctrine of sufficiency has attracted great attention among both ethical theorists and political philosophers. The doctrine of sufficiency consists of two main theses: the positive thesis states that it is morally important for people to have enough; and the negative thesis states that once everybody has enough, relative inequality has absolutely no moral importance. Many political philosophers have presented different versions of sufficientarianism that retain the (...) general spirit of what Frankfurt had proposed in his seminal work. However, all of these different versions of sufficientarianism suffer from two critical problems: they fail to give right answers to lifeboat situations, and they fail to provide continuous ethical judgments. In this paper, I show a version of utilitarianism that solves these problems while retaining the major attractions of sufficientarianism. I call it “prospect utilitarianism.” In addition, I show that prospect utilitarianism can avoid standard objections to utilitarianism and has aspects that can appeal to both prioritarians and egalitarians as well. (shrink)

The history of press freedom in South Korea (hereafter Korea) has been characterized by periods of chaos. The major media companies in Korea have written a history of shame. Since Japanese colonial rule, freedom of the press has been more often restricted than protected by the laws and policies. There have been four main features of press freedom since 1910: severe restriction during the Japanese colonial rule; experiencing freedom with unstable democracy under the American military rule and the First and (...) Second republics; oppression of the military regimes; and the struggle with capital power since the advent of civilian government. Several decades of Japanese colonial rule, American military rule, and military dictators have influenced the Korean society and the media politically, economically, socially and culturally. (shrink)

This paper outlines some key ideas of the twentieth-century Buddhist monk Han Yong-un, or Manhae. It focuses in particular on Manhae’s social engagement under the Japanese occupation. It underlines...

The original position together with the veil of ignorance have served as one of the main methodological devices to justify principles of distributive justice. Most approaches to this topic have primarily focused on the single person decision-theoretic aspect of the original position. This paper, in contrast, will directly model the basic structure and the economic agents therein to project the economic consequences and social outcomes generated either by utilitarianism or Rawls’s two principles of justice. It will be shown that when (...) the differences in people’s productive abilities are sufficiently great, utilitarianism dominates Rawls’s two principles of justice by providing a higher level of overall well-being to every member of society. Whenever this is the case, the parties can rely on the Principle of Dominance (which is a direct implication of instrumental rationality) to choose utilitarianism over Rawls’s two principles of justice. Furthermore, when this is so, utilitarianism is free from one of its most fundamental criticisms that it ‘does not take seriously the distinction between persons’ (Rawls 1971 [1999]: 24). (shrink)

This study analyses the types and frequencies of ethical dilemmas and the rationale of ethical decision making in student nurses; it also evaluates their decision making. One hundred senior student nurses who were enrolled in a two-credit course in nursing ethics were asked to provide an informal description of a dilemma that they had experienced during their clinical practice. The results were as follows. The ethical dilemmas identified fell into four categories and were of 27 types. Those most frequently experienced (...) were ‘family giving up on a patient because he or she could not be cured’, and ‘not telling the truth to the patient’. The Korean Nurses’ Code of Ethics was applied, in particular the preamble, and the third, fourth, seventh and tenth clauses. The most common rule of ethics and principle applied in these nurses’ ethical decision making were veracity and nonmaleficence. With regard to the moral reasoning process, the primary concern was the welfare of the patients. These students were equipped with the ability to exercise critical and reflective thought when they experienced ethical dilemmas. (shrink)

In a recently published paper entitled, “The Difference Principle Would Not Be Chosen behind the Veil of Ignorance”, Johan E. Gustafsson attempts to demonstrate that the parties in Rawls’s original position would not choose the difference principle. Gustafsson’s main strategy was to show that Rawls’s difference principle in both of its ex post and ex ante versions imply counterintuitive distributional prescriptions in a few contrived examples. The purpose of this paper is to precisely demonstrate exactly how Gustafsson’s arguments have failed (...) to show that the difference principle would not be chosen behind the veil of ignorance. (shrink)

This article presents a phenomenology of artistic painting as an anticipatory process. I propose that the artist seeks to establish a state of equilibrium in a model of self-awareness expressed and represented in a self-constituted physical artefact intended to communicate to others, not representationally but affectively. ‘Neural painting’ is an arts-based research method employing a simple computational model of human aesthetic discrimination to study the creative realization of the artistic image. I use this method to explore the relationship of self (...) and ‘other’ in computationally mediated self-portraiture. I develop an image in an exchange with a neural network by reflecting on its output and inputting autographic modifications to those images, blending visceral gesture with the ‘black box’ of artificial intelligence. Through this deeply personalized and perhaps agonistic interchange between organic self and algorithmic reflection, I seek to expose the tacit mediation implicit in the technical artefact, opening an understanding of the existential relations between natural systems (the artist) and technical entities positioned as collaborators in an anticipatory aesthetics. (shrink)

ABSTRACTBy showing its organic linkage between theories of human nature and governance, this article illustrates that the Huainanzi is a scripture that holds a systematic and unique theory. The ideal governance of the Huainanzi is mystical transformation, i.e. the Daoist concept of non-action. Rule by simple Confucian rituals is not at odds with mystical transformation. However, mystical transformation does not include the rule by rituals. Moreover, excessively complicated rituals are incompatible with mystical transformation. Human nature in the Huainanzi does not (...) contradict humanity and righteousness. Human nature’s growth into humanity and righteousness is as natural as the approach of a butterfly to flowers. However, the humanity and righteousness of the Huainanzi are not innate to human nature. Likewise, unlike a flower, a butterfly is not part of a plant. Moreover, artificial flowers, which correspond to excessively complicated rituals, are incompatible wi... (shrink)

Some traditional assumptions regarding rational autonomy are examined and criticised. The exclusion of subjective considerations from autonomous choice is shown to be unjustified, as are attempts to identlfji autonomy with morally desirable conduct. Unexpected implications of these conclusions for education and certain other social institutions are also indicated.

A defining characteristic of a liberal democratic society is the assignment of basic rights and liberties that protect each person’s private sphere. Hence, social choice made in a liberal democratic society must at the very least be consistent with the exercise of each person’s basic rights. However, even when everybody agrees to this basic principle, there could still remain irreconcilable social conflict and disagreement when it comes to the specific assignment of basic rights. This is especially so in a pluralistic (...) society where there is a clash among radically different and incompatible world views. Philosophers have now started to focus on this issue, which now goes by the name “perspectival diversity.” This paper extends the basic social choice theoretic framework of liberal rights by extending the domain to include individual perspectives alongside individual preferences. In this new framework, different individuals are able to see or perceive the same social alternative differently based on their own unique perspectives. The formal results of the paper imply that generating a viable social choice that is consistent with the assignment of basic rights can quickly break down once we start to increase the level of perspectival diversity in society. (shrink)

Suppose we assume that the parties in the original position took Kahneman and Tversky's prospect theory as constituting their general knowledge of human psychology that survives through the veil of ignorance. How would this change the choice situation of the original position? In this paper, I present what I call ‘prospect utilitarianism’. Prospect utilitarianism combines the utilitarian social welfare function with individual utility functions characterized by Kahneman and Tversky's prospect theory. I will argue that, once prospect utilitarianism is on the (...) table, Rawls's original arguments in support of justice as fairness as well as his arguments against utilitarianism are, at best, inconclusive. This shows that how implausible a choice for utilitarianism in the original position is heavily depends on what one assumes to be general knowledge of human psychology that the original contracting parties know. (shrink)

This book investigates the different meanings and logics that the notion of qi/gi has acquired within the East Asian traditions in order to understand the diversity of these traditions. More specifically, this work focuses on investigating how the notion was understood by traditional Chinese and Korean philosophers.

Locke rejected anarchism. Locke defended the universal necessity of political governments on the grounds that the state of nature will occasionally generate the inconveniences of war. The standard interpretation of Locke identifies three main causes of war in the state of nature: the lack of a common judge, moral disagreement over the law of nature, and self-love. In this paper, I argue that the combination of these three factors does not guarantee that war will occur in every plausible scenarios of (...) Locke’s state of nature. Instead, in order for war to occur at least sometimes in every plausible scenario of Locke’s state of nature, there has to be some sort of epistemic deficit. In this paper, I show via the tools of modern game theory, how Locke’s state of nature may occasionally generate war by two kinds of epistemic problems implied by Locke’s own epistemology: disagreements in subjective probabilities, and uncertainty in other people’s moral motivation to use force to enforce the law of nature. The fact that war occurs primarily because of such epistemic problems suggests a role for a very limited form of government; namely, the ultra-ultra-minimal state, whose role is confined to solving such epistemic problems. (shrink)

Nishida in his writings pursued two main lines of thought, which are almost equally pervasive and persistent. These are the philosophy of self-consciousness, which is mainly religious and soteriological, and the philosophy of history-politics, which is fundamentally historical and political. Both philosophies are essentially ontologies, by virtue of the application of ontological operators. These operators function in almost every phase of Nishida's philosophy, with the notable exception of his discussion of the sciences, and in the main include activity, self-determination, actuality, (...) one-qua-many logic, and immanent-qua-transcendent logic. Once they are at work, whatever entity they apply to will have full reality in Nishida's texts. In general, the operators are applied in turn to pure experience, an artistic creation, an act of self-consciousness, a historical epoch, the state, and the Emperor, in their chronological order in Nishida's texts. The extension of his ontological operators from acts of self-consciousness to a historical epoch is what I call the turn in Nishida's philosophy. This occurred about 1931 and is the most decisive shift in Nishida's philosophy, because it paved the way for Nishida's return to the world which he had once rejected and called transitory. This turn signifies that the applications of these ontological operators are turned from conscious phenomena to non-conscious phenomena, and also reflects Nishida's own critical stance toward his earlier religious-soteriological philosophy. ;Nishida's extension of ontological operators to his historical-political thinking, or his assertion of a direct union of self-consciousness and the historical world, is seen as fundamentally inappropriate. It fails to appreciate the incompleteness of a historical epoch and the culpability of the state. I call this union a category mistake, since acts of self-consciousness and a historical epoch are not similar enough to be treated by similar ontological operators. Nishida's later philosophy may be seen as his effort to overcome his earlier sharp distinction between homo interior and homo exterior by giving fuller reality to the latter. But the manner in which Nishida overcomes his internalism remains fundamentally internal, since the ontological operators themselves, which he uses to overcome that internalism, are originated from his discussion of aesthetic creativity and creative acts of self-consciousness. (shrink)

1. Sŏron -- 2. Ŭisik ŭi chonggyojŏk ch'ŭngmyŏn -- 3. Yŏng : Chŏng Yag-yong ŭi simnon -- 4. Yŏngch'e : Chŏng Yag-yong ŭi insŏngnon -- 5. 'Yŏngch'e' insŏngnon esŏ pon ch'ŏnin kwan'gye -- 6. Kyŏllon.

This paper highlights the potential harms in the current state of business ethics education and presents an alternative new model of business ethics education. Such potential harms in business ethics education is due largely to restricted cognitive level of reasoning, a limited level of ethical conduct which remains only responsive and adaptive, and the estrangement between strategic thinking and ethical thinking. As a remedy for business ethics education, denatured by these potential harms, a new dynamic model of business ethics education (...) is proposed. The new model is composed of a basic foundation for business ethics education and three practical components of business ethics education. The basic foundation comprises of ethical reasoning, moral sentiments, and ethical praxis. Three practical components of business ethics education are, respectively, to intensify moral imagination, to develop ethical wisdom and courage, and to enhance meta-strategic competences. The ultimate purpose of these practical components is to help moral subjects to conduct ethical leadership, to actualize integrity between individuals and organization, and to fulfill the social responsibility of business firms. This new model is expected to attract attention to the effective business ethics education both in college and in industry, and to be used as a benchmark for new curriculum designs and development of teaching methods. Finally, some teaching methodologies and pedagogical experiments are introduced and discussed according to this new model of business ethics educaiton. (shrink)

Although corporate social responsibility appears to be mutually beneficial for companies and consumers, the modern marketplace has left both parties in vulnerable positions. Consumers are increasingly subjected to incongruent CSR messages such as greenwashing, while companies are trapped in a strategic positioning dilemma with regard to how to most effectively and ethically approach CSR communication. This has led some companies to instead adopt a strategically silent approach, such as greenhushing. To capture this CSR positioning dilemma and test the positioning effects (...) on consumers’ attributions, this study applies attribution theory to conceptualize four distinct CSR positions which reflect varying combinations of congruence or incongruence between a company’s external CSR communication and its actual internal CSR actions. Using an online experiment, the effects of the CSR positions on consumer attributions for intrinsic and extrinsic CSR motivations and purchase intentions were tested across three CSR domains: environmental; labor; and lesbian, gay, bisexual, and transgender inclusion. Overall, the findings attest to the significant effect of internal–external congruence-based CSR positioning on how consumers respond to CSR communication. Importantly, the results indicate that discreet positioning is perceived similarly to uniform positioning, while misleading and unethical tactics such as CSR-washing are sure to backfire. Theoretical and managerial implications are discussed. (shrink)