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  1. Chae-sun An (2009). Yu Hyŏng-Wŏn. Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
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  2. Chin-O. An (2007). Honam Yuhak Ŭi Tʻamgu. Simmian.
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  3. Pyŏng-gŏl An (2007). Karam Yi Hyŏn-Il: Kyŏngse Ŭi Ttŭt Ŭl P'umŭn K'ŭn Sŏnbi. Han'guk Kukhak Chinhŭngwŏn.
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  4. So-yŏng An (2005). Ch'aek Man Ponŭn Pabo: Yi Tŏng-Mu Wa Kŭ Ŭi Pŏttŭl Iyagi. Porim.
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  5. Yu-gyŏng An (2009). Karam Yi Hyŏn-Il Ŭi Chʻŏrhak Sasang. HanʼGuk Haksul Chŏngbo.
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  6. Hye-Jeong Baek (2002). A Comparative Study of Moral Development of Korean and British Children. Journal of Moral Education 31 (4):373-391.
    The present study explored Kohlberg's theory of moral development in relation to Korean and British children. A total of 128 Korean and British children aged 7-16 years were interviewed individually using Kohlberg's moral dilemmas, Form A. It was thought that the children in both cultural groups would develop moral stages at a similar rate. However, they showed cultural differences in the use of moral orientations. In addition, it was not possible to match some of the responses from the Korean children (...)
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  7. Don Baker (2013). Finding God in the Classics: The Theistic Confucianism of Dasan Jeong Yagyong. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):41-55.
    Dasan J eong Yagyong (1762–1836) is regarded in South Korea today as one of pre-modern Korea’s best philosophers. This article examines one of the reasons he is so respected. He modified traditional Korean Confucian moral philosophy to include notions of human nature as desires rather than innate virtue, the importance of free will rather than mere determination, and the existence of a Lord Above as a necessary incentive to proper behavior. Though he supported these changes to traditional Korean Confucian philosophy (...)
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  8. S. R. Bhatt (ed.) (2003). Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research.
  9. Pyŏk Ch'A. (2010). Tasan Ŭi Hubansaeng: Tasan Chŏng Yag-Yong, Yubae Wa Nonyŏn Ŭi Chach'wi Rŭl Ch'ajasŏ. Tolbegae.
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  10. Sŏg-Yong Ch'ae (2008). Ch'oe Han-Gi Ŭi Sahoe Ch'ŏrhak. Han'guk Haksul Chŏngbo.
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  11. Hwa Ch'oe (2011). Pak Hong-Gyu Ŭi Ch'ŏrhak: Hyŏngisanghak Iran Muŏt In'ga. Ihwa Yŏja Taehakkyo Ch'ulp'anbu.
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  12. Pyŏng-sŏn Ch'oe & Chun-sŏp Sim (eds.) (2010). Tasan Ŭi Haengjŏng Sasang: Hyŏndaejŏk Haesŏk Kwa P'yŏngka. Taeyŏng Munhwasa.
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  13. Hoe-ik Chang (2008). On Saengmyŏng Kwa Hwanʼgyŏng, Kongdongchʻejŏk Sam. Saenggak Ŭi Namu.
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  14. Sam-hyŏn Chang (2007). Hanʼguk Sasang Kwa Kyoyang. Kyousa.
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  15. Sŭng-hŭi Chang (2005). Tasan Yulli Sasang Yŏnʼgu. Kyŏngin Munhwasa.
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  16. Wonsuk Chang (2012). Ch'oe Han-Gi's Confucian Philosophy of Experience: New Names for Old Ways of Thinking. Philosophy East and West 62 (2):186-196.
    In this article, it is argued that Ch'oe Han-gi (1803-1877), a Korean Confucian scholar from the late Chosŏn, can be credited with finding the full philosophical significance of the notion of experience (kyŏnghŏm). At the same time, his philosophy of experience can be interpreted adequately in the context of not British empiricist but Confucian philosophical assumptions. There is both continuity and discontinuity in Ch'oe's relation to Confucian tradition. Unlike the Confucian traditionalist, he admitted that inherited knowledge and practice are potentially (...)
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  17. Tʻae-il Chegal (2004). Han Sasang Ŭi Ppuri Rŭl Chʻajasŏ. Tŏburŏ Chʻaek.
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  18. Tu-Hwan Chi (2009). Chosŏn Sŏngnihak Kwa Munhwa. Yŏksa Munhwa.
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  19. Chŏng[from old catalog] Cho (1958). Yuhaksa.
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  20. Chʻang-yŏl Cho (2008). Hoejae Yi Ŏn-Jŏk Ŭi Kyŏnghak Sasang. HanʼGuk Haksul Chŏngbo.
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  21. Eun-su Cho (2013). Repentance as a Bodhisattva Practice: Wŏnhyo on Guilt and Moral Responsibility. Philosophy East and West 63 (1):39-54.
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  22. Eun-Young Cho (2008). 다산(茶山)의 미발설(未發說) 고찰. Proceedings of the Xxii World Congress of Philosophy 9:187-194.
    For any inquiry into Tasan (茶山)'s philosophy, it is absolutely necessary to investigate its relationship with Neo-Confucianism. Out of the many notions of his philosophy, the Kung-fu theory (工夫論) is considered to be important. Therefore, the comparison between Chu-hui 's (朱熹) system of Neo-Confucianism and Tasan's theory on Kung-fu is expected to offer clues that help us understand Tasan's philosophy. The purpose of this paper is to investigate Tasan’s viewpoints on the notion of ‘having not yet arisen,’ especially in regards (...)
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  23. Kŭng-ho Cho (2008). Sŏnjin Yuhak Sasang Ŭi Simnihakchŏk Hamŭi. Sŏgang Taehakkyo Ch'ulp'anbu.
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  24. Kwang Cho (2010). Chosŏn Hugi Sasanggye Ŭi Chŏnhwan'gijŏk T'ŭksŏng. Kyŏngin Munhwasa.
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  25. Sŏng-san Cho (2007). Chosŏn Hugi Nangnonʼgye Hakpʻung Ŭi Hyŏngsŏng Kwa Chŏnʼgae. Chisik Sanŏpsa.
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  26. Yong-hŏn Cho (2010). Cho Yong-Hŏn Ŭi Tongyanghak Kangŭi. Raendŏm Hausŭ.
    v. 1. Insa p'yŏn -- v. 2. Ch'ŏnmun p'yŏn.
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  27. Yong-sŭng[from old catalog] Cho (ed.) (1975). Hangmun Chŏngno.
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  28. Tae Hee Choi & Jinhan Pae (2011). Business Ethics and Financial Reporting Quality: Evidence From Korea. [REVIEW] Journal of Business Ethics 103 (3):403-427.
    This study examines the relationship between corporate commitment to business ethics and financial reporting quality. We posit that companies with a higher level of ethical commitment exhibit better quality financial reporting than those with a lower level of ethical commitment. Consistent with our prediction, we find that companies with a higher level of ethical commitment are engaged in less earnings management, report earnings more conservatively, and predict future cash flows more accurately than those with a lower level of ethical commitment. (...)
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  29. Young-Jin Choi (2008). 朝鮮性理學의 普遍性과 特殊性. Proceedings of the Xxii World Congress of Philosophy 9:195-205.
    Joseon neo-Confucianism critically reviewed Chinese Chu Zi Studies and transformed it as Joseon seonglihak through intense debates occurred in the process of trying to settle down the problems raised in the contemporary Joseon society. The representative theories of Joseon seonglihak includes sadanchiljeongron(四端七情論, the theory of the Four Beginnings and the Seven Feelings), inmulseongdongiron (人物性同異論, the theory of whether human nature and animal nature are the same or different), seongbeomsimdongbudongron (聖凡心同不同論, the theory of whether the mind of the nobler man and (...)
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  30. Pyŏng-ch'ŏl Chŏn (2010). Sech'an Param Sok P'urŭn Sonamu, Songjŏng Ha Su-Il. Kyŏngin Munhwasa.
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  31. Chae-hun Chŏng (2008). Chosŏn Sidae Ŭi Hakpʻa Wa Sasang. SinʼGu Munhwasa.
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  32. Chae-hun Chŏng (2005). Chosŏn Chŏnʼgi Yugyo Chŏngchʻi Sasang Yŏnʼgu. Tʻaehaksa.
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  33. Hae-chʻang Chŏng & Hyŏng-jo Han (eds.) (1996). Confucian Philosophy in Korea. Academy of Korean Studies.
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  34. Kyŏng-Hwan Chŏng (ed.) (2008). Hanʼguk Sasang Ŭi Wŏnhyŏng Kwa Chŏnʼgae. Igyŏng.
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  35. Min Chŏng (2011). Tasan Ŭi Chaebalgyŏn: Tasan Ŭn Ŏttŏk'e Chosŏn Ch'oego Ŭi Haksul Kŭrup Ŭl Chojik Hago Unyŏng Haennŭn'ga? Humanist.
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  36. Min Chŏng (2011). Sam Ŭl Pakkun Mannam: Sŭsŭng Chŏng Yag-Yong Kwa Cheja Hwang Sang. Munhak Tongne.
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  37. Min Chŏng (2007). Tasan Ŏrok Chʻŏngsang. Pʻurŭme.
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  38. Min Chŏng (2006). Tasan Sŏnsaeng Chisik Kyŏngyŏngpŏp: Tasan Chʻihak 10-Kang 50-Mok 200-Kyŏl. Kimyŏngsa.
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  39. Pyŏng-nyŏn Chŏng (2006). Kobong Sŏnsaeng Ŭi Saengae Wa Hangmun. Chŏnnam Taehakkyo Chʻulpʻanbu.
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  40. Sŏng-hŭi Chŏng (2009). Kim Chong-Jik: Chosŏn Tohak Ŭi Punsuryŏng. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  41. Sŏng-sik Chŏng (2009). Chŏng Mong-Ju: Han'guk Tohak Ŭi Tansŏ Rŭl Yŏlda. Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
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  42. Sŏng-wŏn Chŏng (2007). Tŏrŏphyŏjin Sŏngnihakchŏk Chilsŏ Ŭi Toesallim. Han'guk Haksul Chŏngbo.
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  43. Ta-un Chŏng (2010). Pŏmbu Kim Chŏng-Sŏl Ŭi P'ungnyu Sasang: Mŏt, Hwa, Myo. Sŏnin.
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  44. To-wŏn Chŏng (2010). T'oegye Yi Hwang Kwa 16-Segi Yuhak. Munsach'ŏl.
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  45. U. -rak Chŏng (2009). Nammyŏng Hakpʻa Ŭi Munhakchŏk Sangsangnyŏk. Yŏngnak.
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  46. Yag-Yong Chŏng (2010). Yŏkchu Kukcho Chŏllyego: Chosŏn Kwa Chungguk Ŭi Chŏllye Nonjaeng E Taehan Chŏng Yag-Yong Ŭi Pip'yŏng. Simsan.
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  47. Yag-Yong Chŏng (2009). Tasan Ŭi Chasik Sarang: Sŏgan Kwa Kagye. Kangjin-Gun Munhwajae Yŏn'guso.
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  48. Yag-Yong Chŏng (2009). Yubaeji Esŏ Ponaen P'yŏnji. Ch'angbi.
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  49. Yang-mo Chŏng (ed.) (2011). Haru Rŭl Ilsaeng Ch'ŏrŏm: Tasŏk Yu Yŏng-Mo Sŏnsaeng Kwich'ŏn 30-Chugi Ch'umo Munjip. Ture Ch'ulp'ansa.
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  50. Yang-mo Chŏng (2009). Na Nŭn Tasŏk Ŭl Irŏk'e Ponda. Ture.
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1 — 50 / 194