2005, Vol., No.10

The Korean Journal of Chiristian Social Ethics 2023 KCI Impact Factor : 0.58

pISSN : 1229-8387 / eISSN : 2713-749X
https://journal.kci.go.kr/csethics

The purpose of this article is to find a methodology of Christian bioethics. It is very important to give concrete solutions to emergent problems of contemporary bioethics. However, it is also necessary to have a proper method of bioethics, for the method itself has its own worldview.This article explains the deductive and the inductive method, their weakpoints. The dedeuctive method is a good tool for us to suggest general moral principles. It cannot, however, resolve the conflict between moral principles and moral sense which lies in the concrete moral judgements or the one between various moral principles. The inductive method is very helpful to the medical personnels who should find an answer of the concrete problems in medical practices. But it has to require a moral principle to decide which case should be a paradigm case. I introduce the method of reflective equilibrium which John Rawls uses to avoid the difficulties of both methods.From the perspective of the background theory in the method of reflective equilibrium I suggest that Christian worldview plays a crucial role in bioethical debates. I think that the Holy Scripture can have a important role in bioethics. Furthermore, I suggest that it is very difficult to translate Biblical languages into general moral languages and that this translation should be made in order that Christian ethics be able to has influences on public policy-making. The method of reflective method shows that Christian worldview is no obstacle, but very helpful to public policy-making concerning bioethical issues. Christian ethics has wider dimensions than the contemporary bioethics, for it deals not only with life as organism but also with life in existential sense. Finally, I suggest that Christian bioethics should have not only theoretical consistency and accuracy but also persuasive power in practice.

Even though in our times, e.g. informational society, to upright cyber ethics is urgent and important task, the process of ethical thinking could not be omitted and simplified. Unfortunately, education of cyber ethics in Korea tends to oversimplify ethical reflections. This paper studied on problems of cyber ethics education from perspective of Christian social ethics. This paper has two parts of studies : analysis of phenomenal aspects of cyber ethics education, proposals based on Christian social ethics for developments of it. Now, this paper analysed the problems of cyber ethics education as follows : (1)the shortage of ethical reflections on the most important question, 'why be moral in cyber space?' (2)some misunderstanding of ethical terms. (3)the simplification cyber ethics to netizen or user's morality. On these analysis, this paper suggested three point of complement. First, social and structural concern about cyber space. Second, psychological and socio-pathological approach to cyber. And third, uprighting the ethics of responsibility in cyber.

The negative characteristics of the modern industrial society and the postmodern society infected the Korean society very badly. Most Koreans consider a 'successful life' as possessing political and bureaucratic power, high social status, and material wealth because they believe that these can make themselves dominate and control others, secure legal protection and privileges, have an easy life, and enjoy sensual pleasure. So people focus every aspect of their life from receiving education to doing business on achieving these three. The teen agers of Korea are also deeply infected by this view of life of the adults. This was one cause of making the youth form a wrong image of a successful life. In addition to this, the values of the modern industrial and the postmodern society have also affected the youth to form a wrong image of a successful life. Having a wrong image of a successful life push the youth to break social ethical rules and commit juvenile delinquencies. To reform the view of values of the youth, we must help the youth to acquire a new paradigm of happy life, healthy ethical principles, and virtues. But to make this possible, we must first educate the adults and change their image of successful life and happy life. For this change of the adults and the youth home, school, society, and government have to work together very hard.