Search results for 'Kwang-KuoHwang' (try it on Scholar)

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  1.  15
    OlwenBedford & Kwang-KuoHwang (2003). Guilt and Shame in Chinese Culture: A Cross-Cultural Framework From the Perspective of Morality and Identity. Journal for the Theory of Social Behaviour 33 (2):127–144.
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  2.  11
    Vincent Shen (2013). Obituary of Lao Sze Kwang. Journal of Chinese Philosophy 40 (1):215-217.
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  3.  10
    Yong Li (2013). Hwang, Kwang-Kuo 黃光國, Confucian Relationalism 儒家關係主義. Dao: A Journal of Comparative Philosophy 12 (1):121-124.
  4.  2
    Jin Y. Park (2013). In Memoriam: Kwang‐Sae Lee. Journal of Chinese Philosophy 40 (1):218-219.
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  5.  2
    Vincent Shen (2014). “Interculturality” in Lao Sze-Kwang’s and Tong Lik-Kuen’s Philosophies. Dao: A Journal of Comparative Philosophy 13 (2):267-272.
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  6. M. H. Jacobsen (2004). Kwang-Ki Kim, Order and Agency in Modernity: Talcott Parsons, Erving Goffman, and Harold Garfinkel. Thesis Eleven 77:130-133.
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  7. Kewal Krishan Mittal (1992). Buddhist Perspective on the Religions and Philosophy of Life in India: Compendium of Papers Presented at an Academic Conference Held at Won Kwang University, Iri City, Korea, April 1991. Published by Abha Prakashan in Association with World Buddhist Cultural Foundation (India).
     
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  8. Sŏk-kyu Sŏl (2007). Chunghwa T'angp'yŏng Ŭi Sŏlgyeja Yŏhŏn Chang Hyŏn-Kwang. Han'guk Kukhak Chinhŭngwŏn.
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  9. Sang-sŏng Yi (2006). Cho Kwang-Jo. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  10.  17
    Olwen Bedford & Kwang‐Kuo Hwang (2003). Guilt and Shame in Chinese Culture: A Cross‐Cultural Framework From the Perspective of Morality and Identity. Journal for the Theory of Social Behaviour 33 (2):127-144.
    Olwen Bedford and Kwang-Kuo Hwang, Guilt and Shame in Chinese Culture: A Cross-cultural Framework from the Perspective of Morality and Identity, pp. 127–144.This article formulates a cross-cultural framework for understanding guilt and shame based on a conceptualization of identity and morality in Western and Confucian cultures. First, identity is examined in each culture, and then the relation between identity and morality illuminated. The role of guilt and shame in upholding the boundaries of identity and enforcing the constraints of morality is (...)
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  11.  4
    Christina Papadimitriou, David Rehorick, Hwa Yol Jung, Lester Embree, Ilja Srubar, Martin Endress, Thomas Eberle, Jochen Dreher, Kwang-ki Kim, Thomas Wilson, Lenore Langsdorf, Kenneth Liberman, Tim Berard, Lorenza Mondada, Aug Nishizaka, Peter Weeks, Hisashi Nasu & Frances Chaput Waksler (eds.) (2012). Interaction and Everyday Life: Phenomenological and Ethnomethodological Essays in Honor of George Psathas. Lexington Books.
    Through a wide-ranging international collection of papers, this volume provides theoretical and historical insights into the development and application of phenomenological sociology and ethnomethodology and offers detailed examples of research into social phenomena from these standpoints. All the articles in this volume join together to testify to the enormous efficacy and potential of both phenomenological sociology and ethnomethodology.
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  12.  11
    Kwang‐Kuo Hwang (2015). Culture‐Inclusive Theories of Self and Social Interaction: The Approach of Multiple Philosophical Paradigms. Journal for the Theory of Social Behaviour 45 (1):40-63.
    In view of the fact that culture-inclusive psychology has been eluded or relatively ignored by mainstream psychology, the movement of indigenous psychology is destined to develop a new model of man that incorporates both causal psychology and intentional psychology as suggested by Vygotsky . Following the principle of cultural psychology: “one mind, many mentalities” , the Mandala Model of Self and Face and Favor Model were constructed to represent the universal mechanisms of self and social interaction that can be applied (...)
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  13. Kwang‐Kuo Hwang (2015). Cultural System Vs. Pan‐Cultural Dimensions: Philosophical Reflection on Approaches for Indigenous Psychology. Journal for the Theory of Social Behaviour 45 (1):2-25.
    The three approaches for conducting psychological research across cultures proposed by Berry , namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the philosophical ground for (...)
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  14.  22
    Kwang-Kuo Hwang (2000). Chinese Relationalism: Theoretical Construction and Methodological Considerations. Journal for the Theory of Social Behaviour 30 (2):155–178.
    The goal of this article is attempting to establish a research tradition of Chinese relationalism on the methodological grounds of constructive realism. Two of Ho’s key concepts, person-in-relations and persons-in-relation, are carefully examined and reinterpreted. Three of my theoretical models, namely, my Face and Favor model , Confucian ethics for ordinary people , and a conflict resolution model , are conceived of as microworlds for illustrating an account of person-in relations in Chinese culture. The manifestation of Confucian ethics for ordinary (...)
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  15. Erik Olin Wright & Kwang-Yeong Shin (1988). Temporality and Class Analysis: A Comparative Study of the Effects of Class Trajectory and Class Structure on Class Consciousness in Sweden and the United States. Sociological Theory 6 (1):58-84.
    Some of the important conceptual debates between different approaches to class analysis can be interpreted as reflecting different ways of linking temporality to class structure. In particular, processual concepts of class can be viewed as linking class to the past whereas structural concepts link class to the future. This contrast in the temporality of class concepts in turn is grounded in distinct intuitions about why class is explanatory of social conflict and social change. Processural approaches to class see its explanatory (...)
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  16.  17
    Dongsan Kim, Yung‐Keun Kwon & Kwang‐Hyun Cho (2008). The Biphasic Behavior of Incoherent Feed‐Forward Loops in Biomolecular Regulatory Networks. Bioessays 30 (11‐12):1204-1211.
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  17.  15
    Kwang-Kuo Hwang (2001). The Deep Structure of Confucianism: A Social Psychological Approach. Asian Philosophy 11 (3):179 – 204.
    The deep structure of Confucianism is identified through structuralist analysis in order to provide a conceptual framework for conducting social psychological research in Chinese society. Through understanding and imitating the Way of Heaven (tiendao), Confucians constructed the Way of Humanity (rendao), which consists of two aspects; ethics for ordinary people and ethics for scholars. Ethics for ordinary people adopts the principle of Respecting the Superior for procedural justice and the principle of Favouring the Intimate for distributive justice; the person who (...)
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  18.  22
    Yew-Kwang Ng (1989). What Should We Do About Future Generations? Economics and Philosophy 5 (2):235.
    Parfit's requirements for an ideal Theory X cannot be fully met since the Mere Addition Principle and Non-Antiegalitarianism imply the Repugnant Conclusion: Theory X does not exist. However, since the Repugnant Conclusion is really compelling, the Impersonal Total Principle should be adopted for impartial comparisons concerning future generations. Nevertheless, where our own interests are affected, we may yet choose to be partial, trading off our concern for future goodness with our self-interests. Theory X' meets all Parfit's requirements except the Mere (...)
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  19.  21
    Kwang-Sun Lee (2007). Infant Mortality Decline in the Late 19th and Early 20th Centuries: The Role of Market Milk. Perspectives in Biology and Medicine 50 (4):585-602.
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  20.  6
    Miodrag Grbic, Abderrahman Khila, Kwang‐Zin Lee, Anica Bjelica, Vojislava Grbic, Jay Whistlecraft, Lou Verdon, Maria Navajas & Lisa Nagy (2007). Mity Model: Tetranychus Urticae, a Candidate for Chelicerate Model Organism. Bioessays 29 (5):489-496.
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  21.  53
    Kwang-ki Kim & Tim Berard (2009). Typification in Society and Social Science: The Continuing Relevance of Schutz's Social Phenomenology. [REVIEW] Human Studies 32 (3):263 - 289.
    This paper examines Alfred Schutz’s insights on types and typification. Beginning with a brief overview of the history and meaning of typification in interpretive sociology, the paper further addresses both the ubiquity and the necessity of typification in social life and scientific method. Schutz’s contribution itself is lacking in empirical application and grounding, but examples are provided of ongoing empirical research which advances the understanding of types and typification. As is suggested by illustrations from scholarship in the social studies of (...)
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  22.  19
    Martin Evenden & Gregory Sandstrom (2011). Calling for Scientific Revolution in Psychology: K. K. Hwang on Indigenous Psychologies. Social Epistemology 25 (2):153 - 166.
    This interview with Kwang?Kuo Hwang offers an introductory insight into the emergence of the field of indigenous psychologies. In the process of doing so, it attempts to illuminate the main historical factors behind its development, its key issues of debate and the important challenges it faces. It also provides details pertaining to new theories and methods that have recently emerged in connection with the indigenous approach and how they have contributed to its advancement. In addition, it outlines Hwang?s proposed strategy (...)
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  23.  14
    Kwang‐Kuo Hwang (2011). Reification of Culture in Indigenous Psychologies: Merit or Mistake? Social Epistemology 25 (2):125 - 131.
    Professor Allwood (2011, ?On the foundation of the indigenous psychologies?, Social Epistemology 25 (1): 3?14) challenges indigenous psychologists by describing their definition of culture as a rather abstract and delimited entity that is too ?essentialized? and ?reified?, as well as ?somewhat old?fashioned? and ?too much influenced by early social anthropological writings? (p. 5). In this article, I make a distinction between the scientific microworld and the lifeworld and argue that it is necessary for social scientists to construct scientific microworlds of (...)
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  24.  69
    Yew-Kwang Ng (1995). Towards Welfare Biology: Evolutionary Economics of Animal Consciousness and Suffering. [REVIEW] Biology and Philosophy 10 (3):255-285.
    Welfare biology is the study of living things and their environment with respect to their welfare. Despite difficulties of ascertaining and measuring welfare and relevancy to normative issues, welfare biology is a positive science. Evolutionary economics and population dynamics are used to help answer basic questions in welfare biology : Which species are affective sentients capable of welfare? Do they enjoy positive or negative welfare? Can their welfare be dramatically increased? Under plausible axioms, all conscious species are plastic and all (...)
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  25.  3
    Dongsan Kim, Yung‐Keun Kwon & Kwang‐Hyun Cho (2007). Coupled Positive and Negative Feedback Circuits Form an Essential Building Block of Cellular Signaling Pathways. Bioessays 29 (1):85-90.
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  26.  2
    Yew-Kwang Ng (1990). The Case for and Difficulties in Using “Demand Areas” to Measure Changes in Well-Being. Behavioral and Brain Sciences 13 (1):30-31.
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  27.  34
    Yew-Kwang Ng (1990). Welfarism and Utilitarianism: A Rehabilitation. Utilitas 2 (2):171.
    Utilitarianism seems to be going out of fashion, amidst increasing concerns for issues of freedom, equality, and justice. At least, anti-utilitarian and non-utilitarian moral philosophers have been very active. This paper is a very modest attempt to defend utilitarianism in particular and welfarism in general. Section I provides an axiomatic defence of welfarism and utilitarianism. Section II discusses the divergences between individual preferences and individual welfares and argues in favour of welfare utilitarianism. Section III criticizes some non-utilitarian principles, including knowledge (...)
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  28.  10
    Yew-Kwang Ng (1989). Interpersonal Level Comparability Implies Comparability of Utility Differences: A Reply. Theory and Decision 26 (1):91-93.
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  29.  29
    Erik Carlson (1998). Mere Addition and Two Trilemmas of Population Ethics. Economics and Philosophy 14 (2):283.
    A principal aim of the branch of ethics called ‘population theory’ or ‘population ethics’ is to find a plausible welfarist axiology, capable of comparing total outcomes with respect to value. This has proved an exceedingly difficult task. In this paper I shall state and discuss two ‘trilemmas’, or choices between three unappealing alternatives, which the population ethicist must face. The first trilemma is not new. It originates with Derek Parfit's well-known ‘Mere Addition Paradox’, and was first explicitly stated by Yew-Kwang (...)
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  30.  9
    Yew Kwang Ng (1984). Interpersonal Level Comparability Implies Comparability of Utility Differences. Theory and Decision 17 (2):141-147.
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  31.  9
    Yew-Kwang Ng (1995). Infinite Utility and Van Liedekerke's Impossibility: A Solution. Australasian Journal of Philosophy 73 (3):408 – 412.
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  32.  6
    Yew-Kwang Ng, Intergenerational Impartiality : Replacing Discounting by Probability Weighting.
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  33.  23
    Yew-Kwang Ng & Peter Singer (1981). An Argument for Utilitarianism. Canadian Journal of Philosophy 11 (2):229 - 239.
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  34.  22
    Yew-Kwang Ng & Peter Singer (1983). Ng and Singer on Utilitarianism: A Reply. Canadian Journal of Philosophy 13 (2):241 - 242.
    Ng and singer derive the principle of utility from the fact of finite sensibility and another principle, weak majority preference: "for a community of n individuals choosing between two possibilities, x and y, if no individual prefers y to x, and at least n/2 individuals prefer x to y, then x increases social welfare and is preferable." this derivation is regarded as incorrect in a comment. this reply explains why the derivation is valid and shows that the comment is based (...)
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  35.  12
    Man‐Sun Kim, Jeong‐Rae Kim & Kwang‐Hyun Cho (2010). Dynamic Network Rewiring Determines Temporal Regulatory Functions in Drosophilamelanogaster Development Processes. Bioessays 32 (6):505-513.
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  36.  32
    Yew-Kwang Ng (2000). From Separability to Unweighted Sum: A Case for Utilitarianism. [REVIEW] Theory and Decision 49 (4):299-312.
    After reviewing the compelling case for separability (`social welfare is a separable function of individual utilities'), an argument is advanced for utilitarianism (defined as `social welfare is the unweighted sum of individual utilities'). Basically, a compelling individualism-type axiom leads us to (social welfare as an) unweighted sum (of individual utilities), given separability.
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  37.  42
    Yew-Kwang Ng & Peter Singer (1990). An Argument for Utilitarianism: A Defence. Australasian Journal of Philosophy 68 (4):448 – 454.
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  38.  23
    Kwang-Hie Soh (2005). The Difficulties of Translating Heidegger's Terminology Into Korean. Studia Phaenomenologica 5:179-184.
    In this contribution, I sketch the historical context in which the first Korean translation of Sein und Zeit started and the difficulties faced during the process of translation. The translation took about ten years. It is quite difficult to understand Heidegger’s terms and more difficult to translate them into Korean because they have multiple meanings and nuances. So I translated those terms as literally as I could, but sometimes I had to take liberties. When needed, I explained the literal meaning (...)
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  39.  1
    Kwang-Ching Liu (1993). Orthodoxy in Late Imperial China. Philosophy East and West 43 (2):327-330.
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  40.  11
    Kwang-Sae Lee (2012). Heidegger's Seyn, Ereignis, and Dingen as Viewed From an Eastern Perspective. Journal of Philosophical Research 37 (Supplement):343-351.
    In Being and Time, Heidegger undertakes fundamental ontology. Heidegger conceives of Being as temporality. Being (Sein) is unconcealment which is replaced by be-ing (Seyn), that is, the disjunction between unconcealment and concealment. In the topological phase as in Contributions to Philosophy (CP), The Thing and Building Dwelling Thinking be-ing yields to enowning. “B-ing holds sway as enowning” (CP section 10). But be-ing holding sway entails that a being (Seiende) “is”. Which means that a thing things. Enowning is Dasein’s thinkingresponding to (...)
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  41.  24
    NG Yew-Kwang (2005). Intergenerational Impartiality: Replacing Discounting by Probability Weighting. [REVIEW] Journal of Agricultural and Environmental Ethics 18 (3):237-257.
    Intergenerational impartiality requires putting the welfare of future generations at par with that of our own. However, rational choice requires weighting all welfare values by the respective probabilities of realization. As the risk of non-survival of mankind is strictly positive for all time periods and as the probability of non-survival is cumulative, the probability weights operate like discount factors, though justified on a morally justifiable and completely different ground. Impartial intertemporal welfare maximization is acceptable, though the welfare of people in (...)
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  42.  13
    Kwang-Sae Lee (2001). Justice From an Eastern Perspective. The Proceedings of the Twentieth World Congress of Philosophy 2001:173-180.
    I will take David Hall and Roger Ames’s idea of “field and focus”—each unique individual is a unique focus in the communal field—as a central theme of the East Asian way of dealing with the relationship between the community and its constituent members. The pairing of these two concepts suggests the essential mutuality of the communal involvement of every person and the “insistent particularity” of each person. The worth of each individual becomes manifest only if the “egocentered” self yields to (...)
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  43.  17
    Kwang-Sae Lee (1996). Rorty and Chuang Tzu: Anti-Representationalism, Pluralism and Conversation. Journal of Chinese Philosophy 23 (2):175-192.
  44.  1
    Kwang Myung Kim (2015). Problems and Prospects of Geoaesthetics. Open Journal of Philosophy 5 (1):1-14.
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  45.  9
    Leanne M. Williams, Kwang-Hyuk Lee, Albert Haig & Evian Gordon (2003). High-Frequency Synchronisation in Schizophrenia: Too Much or Too Little? Behavioral and Brain Sciences 26 (1):109-110.
    Phillips & Silverstein's focus on schizophrenia as a failure of “cognitive coordination” is welcome. They note that a simple hypothesis of reduced Gamma synchronisation subserving impaired coordination does not fully account for recent observations. We suggest that schizophrenia reflects a dynamic compensation to a core deficit of coordination, expressed either as hyper- or hyposynchronisation, with neurotransmitter systems and arousal as modulatory mechanisms.
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  46.  3
    Kwang Myung Kim (2013). The Aesthetic Turn in Everyday Life in Korea. Open Journal of Philosophy 3 (3):359-365.
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  47.  3
    Kwang-Ching Liu (1990). The Confucian as Patriot and Pragmatist: Li Hung-Chang's Formative Years, 1823-1866. Chinese Studies in History 24 (1):24-69.
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  48.  1
    Kwang-Kuo Hwang (2013). Confucian and Legalist Basis of Leadership and Business Ethics. In Christopher Luetege (ed.), Handbook of the Philosophical Foundations of Business Ethics. Springer 1005--1026.
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  49.  5
    Kwang-Sae Lee (1981). Kant on Empirical Concepts, Empirical Laws and Scientific Theories. Kant-Studien 72 (1-4):398-414.
  50.  2
    Kwang-Kuo Hwang (2013). Linking Science to Culture: Challenge to Psychologists. Social Epistemology 27 (1):105 - 122.
    (2013). Linking Science to Culture: Challenge to Psychologists. Social Epistemology: Vol. 27, Neoliberalism and STS in Japan, pp. 194-194. doi: 10.1080/02691728.2013.808448.
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