KJC Korea
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This research suggests four normative principles of Christian economic ethics, namely, ecological regulation, participation, justice and human dignity. With these four principles in hand I would emphasize five points for reshaping the market economy. 1. Christian economic ethics acknowledge that the price mechanism that mediates economic rationality must be fully complemented from a social and ecological point of view. 2. Christian economic ethics require that the stability and healthiness of the ecosystem should be guaranteed in order to propose some measures which are necessary to regulate and reshape the economic process of the historical market economy and its basic frameworks. 3. Christian economic ethics propose that capital and labor be jointly responsible for the survival and development of enterprises as social partners through joint decision-making. 4. Christian economic ethics require furthermore that industry, the national economy and the global economy should be regulated in democratic ways. 5. Christian economic ethics advocate guaranteeing the opportunity of life for all, and suggest that jobs should be distributed through reduction of labor hours and the unconditional basic income should be institutionalized.

The issue of basic income, which has been recently focused, is not only discussed within the current international political and economic aspects, but also needs to be discussed more macroscopically and more prospectively by predicting the future international political and economic aspects impacted by cutting- edge technologies. With this concern, this article regards modern society, which is put into the era of the Fourth Industrial Revolution, as a neoliberal society conspiring with advanced science and technology, and suggests basic income as an alternative to solve social problems such as the polarization of the rich and the poor, and the loss of current jobs. For this, this article seeks to support the necessity and legitimacy of basic income by selecting the four positions of Christianity which are in line with the main position of basic income and linking them with basic income.

This article examines the Protestant missionaries’ view on capitalist values during the Japanese colonial period and analyzes their economic ethics ​ ​ that they taught and emphasized to Koreans. In the Japanese colonial era, the capitalist system in Korea slowly but incrementally expanded though the colonial economy of Korea was extremely subordinated to the Japanese Empire. Protestant missionaries believed that it was their “duty” and “responsibility” as Christian missionaries to help and train Koreans to adapt to the modern economic system. Self-help was central to the economic ethics of Protestant missionaries. Missionaries had played an important role in spreading modern economic norms and values and in creating capitalistic human beings ​ ​ by nurturing economic ethics, whose core element was self-help ethics. The self-help ethics of missionaries were closely related to the colonial self-help ethics expressed as “self-reliance,” a colonial policy carried out by the colonial government in the 1930s. Protestant missionaries played an important role in the formation of capitalist modernity in Korea by spreading self-help ethics. This is a feature of Christian modernity in colonial Korea.

This study verified whether neoliberal political economy is hidden in the attitudes and consciousness of Korean Protestants toward phobia and analyzed whether Christian economic ethics affected this phenomenon of phobias in Korea. To objectively determine the consciousness of Protestants about phobia, this study used the data of the “Survey on the Civic Consciousness of Social Discrimination and Phobia in the Korean Society” by conducted by Hankook Research from December 26, 2018 to January 14, 2019. The collected data were analyzed using the SPSS Statistics program. The results showed that, as potential victims facing employment anxiety and risk in the society with a neoliberal economic system, Protestants were showing phobia in the form of exclusion and hostility toward refugees and homosexuals. On the other hand, it was found that gerontophobia was not due to economic reasons. This showed that the attitudes and consciousness of Protestants about phobia are concentrated on homosexuals and refugees. In terms of economic ethics, this study has significance in proving that Protestants had specific phobia toward homosexuals and refugees rather than being the main agent of all kinds of phobia. By providing proper education on puritanical economic ethics, the phenomenon of phobia toward homosexuals and refugees will be alleviated.

In 2019, a topic of the Republic of Korea is a peace-based economy. President Moon Jae-in referred to economic issues as a key in his New Year’s address in 2019. Human - centered economy and innovative inclusive growth are two central pillars of this government ‘s economic policy. As a result, income-led growth is expected to gain momentum. The Swiss theologian Arthur Rich studied Christian economic ethics. According to his methodology, it is important to set the criterions and set the maxim. The criterions mentioned in this article are participation, solidarity, and distribution. When the income-led growth policy passes these three criterions, it can be set as a maxim from the perspective of Christian economic ethics.

Individuals belonging to the community have various values. They experience conflicts due to differences, and solve problems through dialogue. In this process, differences arise and conflicts occur. Communities can not be confined to one individual because they differ in their pursuit. Individuals are connected like webs because they live in a community that has already been established. These are referred to as ‘encumbered self’ because they are related to others and constitutive communities. The encumbered self is influenced by the whole society and formed as the whole of experience. But in our society, People have a tendency to get rid of encumbered self. Especially, they are pursuing more selflessness due to the development of internet media and smart phones. This article examines the need for individuals to be individuals as ‘moral self’ and the moral ethics for the definition of the whole community. Finally, this paper looks at the responsibilities that appear in ‘face of the Others’ in the community.

This paper has its purpose on analyzing character of Wolfgang Huber’s concept of just peace and thereby clarifying responsibility and task of the church for human rights and peace. In connection with Dietrich Bonhoeffer reflected Huber the theological basis for the role of the church and explained with this concept concrete strategies for the protection of human rights and peace. He emphasized that the minimization of violence, unfreedom, poverty and the respect of cultural diversity enable the promotion of peace and social justice. This effort also causes the protection of human rights. This concept is the integrated responsibility theory for human rights and peace. Church has to strive with this concept for the implementation of human rights and peace.

For enhancing the morality of Korean Christianity, this article proposes the reargument of virtue ethics as like MacIntyre and Hauerwas say. Since Korean Christianity has been based on virtue, it cannot be indifferent to the reargument of virtue. Unfortunately, the experience of Korean Christianity on virtue is close to a trauma that does not actively engage in rethinking virtue. In this sense, Korean Christian reargument of virtue ethics should be a discussion from the perspective of the self-reflection. Above all, Korean Christianity have to apologize that making the virtue as a tool. Korean Christianity has made virtue a instrument for church growth and prosperity theology. As a result, virtue ethics was severely distorted. In some cases, Christians have overlooked immoral things by taking the cause of protecting the church community. Korean Christianity have to overcome the instrumentalization of virtue and pursue the internalization of virtue for enhancing the morality. And Korean Christianity have to fulfill the discipleship faithful to Jesus narrative.

This research delves into the ethical meaning of life in order to deal with the issue of technology such as cyborg, robot, artificial intelligence(AI), bio-nano technology, and cloning. Technology overwhelms humanity, making it afraid of it and not free of the power of it. Unless technology exists for the convenience of humanity as it supports life, it might become a tool for the power of death. Humanity has to be aware of the theological and philosophical voices that value life. For this, this research examines two religious thinkers, Jürgen Moltmann and Suk-hun Ham, who experienced sufferings and developed their unique thoughts of life. Moltmann’s works have the consistency of life in that life’ is in God’s suffering, resurrection, creation, immanence, and coming. Suk-hun Ham derives his life thought from the sufferings of Koreans, and he develops his consistent voice for life is not limited to the narrow area of human beings, but it spreads out to the world for the wholeness and oneness for all creatures. Thus, both thinkers argued that giving-life is the main ethical goal for humanity.

This Study examines Korean Christian ethics through the bibliographical approach to the Korean Christian Museum. The significance of this research is to find traces of thoughts on inner ethics (Protestant ethics), to ask and answer what we know and what we do not see. How can we express the encounter between knowledge society in East Asia and Western ethics, especially Christian ethics? This question was not limited to the era of modern transition space, but was a concern for the missionaries who came to preach Christianity to East Asia since the 16th century, who had to convey their ideas through translation. They wanted to make Christians through the introduction of doctrine and education, to change their consciousness and attitudes, and to make achievements through direct and indirect communication. In this process, the aspects of cultural metamorphosis appear. In the Christian materials of the Korean Christian Museum, there were two different flows: East Korean traditional ethics and Western Christian ethics, and traced the Korean acceptance of Christian ethics. The scenes that emerged from the thought were summarized through document classification.

The purpose of this paper is to examine how local learning community can help to elevate the low-level of trust in our society attributed to deepening population ageing by selectively applying the concept of creating shared value(CSV). To begin with, this research discusses the nature and character of trust and social capital that local learning community is thought to help in the formation of. Middle aged and elderly people, who place the community before any personal matters, engage in active ageing and participate in the community activities in order to increase levels of social trust. Their being active members of the community can be realized by nurturing inner development and mature citizenship in qualified educational programs of local learning community. This point leads us to engage in an important discussion of theological ethical relevance of high trust society and social capital. In connection with this, we will look into the concept of creating shared value(CSV) and how it can be properly applied in our discussion. This study will reveal that local learning community to form and realize CSV can make an important contribution to restoring communityness and elevate the level of trust in the whole community including the local churches. Lastly, this paper will advance the idea that local churches can be regarded as appropriate institutions to create and run local learning community.

This paper investigates John Caputo’s postmodern hermeneutics and his ‘weak theology.’ Postmodern hermeneutics defends the idea that there are no pure facts. Behind every interpretation lies another interpretation. Interpretation goes all the way down. Postmodern hermeneutics asserts the endless questionability(interpretability) of our lives. In postmodern hermeneutics, every act of understanding is already an interpretation, not only in the humanities but also in the natural sciences, not only in the academic disciplines but in everything we do in daily life. Postmodern hermeneutics is a radical hermeneutics. It means that we have to take the point of view of the outsiders, the ones whose views have been neglected or excluded. In Caputo’s weak theology, The god is not taken Devine Providence but as event. The god is taken as the promise of the future, as the very possibility of inventiveness. The name of God is a nickname for hope. The name of God is an envoy, an icon of call to interpret the endlessly reinterpretable.

The purpose of this research is to analyze and reflect on the foundational ideology(idea) and line of ‘Christian Endeavor’ through the initial publication of The Chin Saing(True Life) published at Sept. 1925 and propose the implications of Christian ethics to contemporary days. First, this paper deals with the bibliographic information on the magazine. Second, the writings of Byeong-Seon Hong, Yun-Gyung Kim, Pil-Geun Chae, Dae-Seon Ahn, and Seong-Sik Jang are chosen and summarized Christian Endeavor. Each of these writing is distinctive, but common argument is as follows: the sudden-changed society is corrupt.; Christianity is embodied.; young Christian should be responsible for its crucial accountability and obligation.; and, to bring up these young people, Christian Endeavor should carry the ball. Lastly, this research proposes ethical implications to all Christians today: Christians should be very cautious of Mammonism caused by corruption and set up calling by God; Christians should settle our personality as a moral identity based on Christian world-view; and, Christian community should handle sincerely ethical accountability and single out young people continually to seek to transform society by training.

This study demonstrates that the ethics of cooperation and reciprocity are the best solution as the altruistic economic movement, even though the egoism is partially rampant in society with extreme competitions under the capitalistic economic system. For this goal, this research delves into the excellency of the cooperation and reciprocity as the alternative solution for the tragedy of the commons and the prisoner’s dilemma. The ethics of cooperation and reciprocity are magnified, because that is deeply related with the crisis of this era. Nowadays humankind are facing with many complex and difficult problems, such as climate change, global warming, the fear of nuclear war, exhaustion of resources, poverty and starvation compared to tragedy of the commons. If collective egoism works, these problems would become more complicated in state of anarchy or degrading to the prisoner’s dilemma. Also, this study explores the alternative economic movements on the basis of the creativity, imagination, enthusiasm, and pioneer spirit. Lastly, it suggests that church needs to participate in the social economic movement positively.