Philosophy and Second Language Pedagogy

John Michael McGuire 호서대학교 사회과학연구소 1997 社會科學硏究 Vol.16 No.1

Christian Ethics and Self-interest

John Michael McGuire 한국기독교교육정보학회 2002 Journal of Christian education information tech Vol.3 No.-

Has Christianity Hindered the Development of Ethics?

John Michael McGuire 한국기독교교육정보학회 2003 Journal of Christian education information tech Vol.4 No.-

Oxford philosopher Derek Parfit calls ethics "the youngest and least advanced" of the sciences. However, despite its relatively recent beginnings, and the lack of objectivity typically associated with ethics, Parfit is optimistic about the potential development of non-religious ethics. So too is Princeton philosopher Peter Singer, one of the most prominent ethicists in the world today. Underlying their optimism regarding the development of non-religious ethics is the belief, which Parfit and Singer share, that it is religion, more than anything else, that has retarded or prevented the development of ethical thinking in our history.<br/> In this paper I address this idea that Christianity has hindered the development of ethical thinking and the associated idea that progress in ethics consists in escaping from the lingering effects of Christian ethical thought. In particular, I critically examine Singer's claims that Christian ethics is ultimately based on self-interest and that reason, rather than religion, is the proper basis for ethics. In the final section of the paper I indicate how I think Christianity can contribute to the development of a humane and positive ethic for the renewal of our social and ecological life.

데이빗슨의 행위 개별화 이론

John Michael McGuire 한국철학회 1997 철학 Vol.52 No.-

데이빗슨, 문자적 의미, 은유적 의미

John Michael McGuire 한국철학회 1999 철학 Vol.60 No.-

In Defense of Practical Ethics in Moral Education: A Reply to Jonathan Haidt

John M. McGuire 한국도덕교육학회 2014 道德敎育硏究 Vol.26 No.1

In his book The Happiness Hypothesis, the moral psychologist Jonathan Haidt provides an interesting critique of current approaches to moral education in certain Western countries including the United States. At the heart of Haidt’s critique is a distinction between two traditions in ethical thinking in the West: ‘virtue ethics’ and ‘quandary ethics’. While the former approach has deeper historical roots, the latter approach tends to dominate in contemporary ethics debates and moral education. Haidt(2006) claims that this transition from virtue ethics to quandary ethics has been a ‘profound mistake’ for two reasons: first, it limits the scope of morality; second, it relies on rationalist models of the mind that contemporary psychology has shown to be flawed. While Haidt’s objections to contemporary approaches to moral education are not entirely without merit, his critique of quandary ethics is overstated and in need of qualification. In this article I do two things: first, I explain the key ideas at the heart of the two main traditions in ethical thinking in the West; second, I argue against Haidt’s critique of quandary ethics by showing that moral reasoning, which is the foundation of the quandary ethics tradition, is not as limited and ineffective as he assumes. I claim that this rationalist approach to ethics has in recent decades given rise to the field of practical or applied ethics and that much of the work in this field reveals a richer and more demanding notion of ethics than Haidt acknowledges. I argue that if the ultimate aim of moral education is to nurture good global citizens, then practical ethics should play a central role in moral education.

Medical Ethics and the New Science of Moral Cognition

( John Michael Mcguire ) 한국의료윤리학회 2011 한국의료윤리학회지 Vol.14 No.1

This article provides a brief overview of some of the recent developments in the new science of moral cognition and examines what relevance they might have for the field of medical ethics. Included here are descriptions of Mikhail and Hauser`s work on a universal moral grammar (UMG), Greene`s fMRI studies of emotional engagement in moral judgment, and Haidt`s crosscultural research on the psychological foundations of morality. It is argued that recent research results in these and other areas exposes a gap between medical ethics and common morality, between some of the methodologies and results of medical ethics on the one hand and the moral judgments and values of ordinary people on the other. This disconnect is explained, in part, in terms of a misunderstanding or misuse of the naturalistic fallacy, which serves to insulate medical ethics from advances in the scientific understanding of morality.

Revising the Korean Bioethics and Biosafety Act: Should researchers be prohibited from donating oocytes?

( John Michael Mcguire ) 한국의료윤리학회 2006 한국의료윤리학회지 Vol.9 No.1

Recent public investigations into the human embryonic stem cell research of Hwang Woo-Suk and his colleagues have brought to light a plethora of ethical problems associated with that research as well as numerous deficiencies in the existing legislation designed to prevent such problems, the Korean Bioethics and Biosafety Act (KBBA). In response to these revelations, the Korean National Bioethics Commission and the Korean Ministry of Health and Welfare are currently in the process of revising the KBBA to ensure that future stem cell research in Korea is carried out in an ethically responsible manner. In this paper I focus on one of the ethical problems raised by Hwang`s research: the issue of oocyte donations by junior researchers. I address the following two questions: 1) Did Hwang violate ethical guidelines in accepting oocyte donations from junior researchers? 2) Should the KBBA be revised to prohibit oocyte donations from junior researchers? With respect to the first question, I argue that, contrary to popular opinion, Hwang did not violate the Helsinki Declaration in accepting oocytes donations from junior researchers. In response to the second question, I argue that the KBBA should indeed be revised to prohibit junior researchers from donating oocytes for research in which they themselves are involved.

Campus Culture in Korea and Canada

McGuire, John Michael 한양대학교 민족학연구소 2003 民族과文化 Vol.12 No.-

이 장에서는 한국과 캐나다 양국의, 간략하지만 대조적인 대학생활과 대학에 관련된 이야기들을 다루어보고자 한다. 캐나다 대학에 관하여 내가 말할 것들은 미국 대학에서도 비슷하게 적용된다고 보면 될 것이다. 하지만 한국 밖에서 내가 받은 고등교육의 경험들이 캐나다 대학에 주로 연관되어 있음으로,나의 비교들을 캐나다 대학들로 한정짓도록 하겠다. 이 글은 4개의 부분으로: 강의실 내에서, 전공분야에서, 캠퍼스에서, 그리고 사회 내부에서, 구성되어져 있다. 그리고 마지막에서는 한국과 캐나다 대학의 차이점들을 보다 넓은 문화적 차이로 확대해 볼 것이다.

Are Some Beliefs Essentially Indexical?

John McGuire 한국분석철학회 2017 철학적 분석 Vol.0 No.38

This article seeks to clarify and resolve a philosophical debate that has arisen around the claim that certain beliefs are essentially indexical. While Perry (1979) provided the first and perhaps most influential argument in support of this claim, Perry’s classic argument has more recently come under fire; in particular, Cappelen and Dever (2013) maintain that Perry’s argument reveals nothing more than the uncontroversial fact that action explanations are referentially opaque. However, Babb (2016) attempts to vindicate Perry’s claim that certain beliefs are essentially indexical by means of a new argument based on the hypothesis that intentions are essentially indexical. According to Babb (2016), it is because of the indexicality of intentions that certain beliefs are also essentially indexical. In this article I attempt to show that Babb (2016) fails to save the claim that certain beliefs are essentially indexical. I do so by arguing for two points: (a) that the hypothesis that intentions are essentially indexical is poorly supported and most likely false; and (b) that even if intentions were essentially indexical it would not follow that certain beliefs are also essentially indexical. The conclusion of this article is that neither Perry (1979) nor Babb (2016) succeeds in defending the idea that certain beliefs are essentially indexical.