Search results for 'Andrew S. Nam' (try it on Scholar)

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  1. Andrew S. Nam (2007). Vincent Brümmer: Atonement, Christology and the Trinity. Faith and Philosophy 24 (3):357-360.score: 290.0
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  2. Andrew S. Nam (2007). Vincent Brümmer: Atonement, Christology and the Trinity: Making Sense of Christian Doctrine. Faith and Philosophy 24 (3):357-360.score: 290.0
     
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  3. Myeong-jin Nam (2008). A Study on Dongyi (東夷) Culture′s Origin of Yi (易) Philosophy. Proceedings of the Xxii World Congress of Philosophy 36:133-135.score: 150.0
    The oriental culture has generally been known to bloom in China in regional framework, and established the form of a country in ancient times, and continuously develop as Yu (虞) / Xia (夏) / Yin (殷) [Shang=商] / Zhou (周) in periodical framework. There are several documents to discover the origin along with archaeological and cultural configuration related to prehistory tales or the history of tribal settlement in ancient times. Unfortunately, however, there were few outputs that unveiled the original source (...)
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  4. S. Fujita, D. Nguyen, E. S. Nam, Phonon-Exchange Attraction, Type I. I. Superconductivity, Wave Cooper & Infinite Well (1999). List of Contents: Volume 11, Number 5, October 1998. Foundations of Physics 29 (1).score: 120.0
  5. Andrew Nam (2008). Rethinking the Ontological Argument. Faith and Philosophy 25 (4):461-464.score: 120.0
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  6. Roger S. Nam (forthcoming). Book Review: Tight Fists or Open Hands: Wealth and Poverty in Old Testament Law. [REVIEW] Interpretation 65 (2):204-205.score: 120.0
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  7. Jeesoo Nam (2013). Biomedical Enhancements as Justice. Bioethics 28 (3).score: 60.0
    Biomedical enhancements, the applications of medical technology to make better those who are neither ill nor deficient, have made great strides in the past few decades. Using Amartya Sen's capability approach as my framework, I argue in this article that far from being simply permissible, we have a prima facie moral obligation to use these new developments for the end goal of promoting social justice. In terms of both range and magnitude, the use of biomedical enhancements will mark a radical (...)
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  8. Daejoong Kim & Yoonjae Nam (2012). Corporate Relations with Environmental Organizations Represented by Hyperlinks on the Fortune Global 500 Companies' Websites. Journal of Business Ethics 105 (4):475-487.score: 60.0
    This study investigates corporate relationships with environmental organizations by examining hyperlinks in the corporate environmental responsibility (CER) sections of the Fortune 2008 Global 500 corporate websites. It is assumed that hyperlinked organizations either represent their current inter-organizational relationship or create symbolic relationships among organizations. Results show that Asian companies have fewer hyperlink relations with other organizations compared with those in North America and Western Europe. Network analysis also confirms that U.S. companies are explicitly connected with stakeholders for CER practices, and (...)
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  9. Thurman Willison (2013). Nature's Primal Self: Peirce, Jaspers, and Corrington by Nam T. Nguyen (Review). American Journal of Theology and Philosophy 34 (1):65-69.score: 48.0
    Robert Corrington's ever-emerging theory of ecstatic naturalism is dense with possibilities for secondary studies. The task of attending to the rich theoretical territory of Corrington's philosophical world is in itself deserving of many monograph-length treatments. Nam T. Nguyen's Natures Primal Self not only takes on this task but also triples the workload by attempting to compare and contrast Corrington's ideas with the philosophies of Charles Peirce and Karl Jaspers, who are notably difficult to penetrate in their own right and conspicuously (...)
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  10. James G. Hart (1998). Genesis, Instinct, and Reconstruction: Nam-in Lee's Edmund Husserl's Phänomenologie der Instincte. [REVIEW] Husserl Studies 15 (2):101-123.score: 36.0
  11. J. Grethlein (2006). Nam Quid Ea Memorem : The Dialectical Relation of Res Gestae and Memoria Rerum Gestarum in Sallust's Bellum Jugurthinum. Classical Quarterly 56 (01):135-.score: 36.0
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  12. Stewart N. Blumenfeld (1964). U. S. Activities in Viet Nam. Bioscience 14 (11):68-68.score: 36.0
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  13. Khorkhe Luis Borkhes (2004). Perevody. Shchetnikov A. (Perevod s Ispanskogo): Stikhotvorenii͡a V Proze / Sesar Valʹekho (1892-1938) ; Zhar Buėnos-Aĭres (1923) ; Delatelʹ (1960); Pokhvala Teni (1969); Variat͡sii; To, Chto Nam Prinadlezhit. [REVIEW] In A. V. T͡Syb (ed.), Aukt͡sion: Literaturno-Filosofskiĭ Sbornik. Izd-Vo S.-Peterburgskogo Universiteta.score: 36.0
     
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  14. Jaroslav Peregrin, Ivan Blecha: Fenomenologie a Kultura Slepé Skvrny, Triton, Praha, 2002, 119 S.score: 21.0
    Ve své knížce Fenomenologie a kultura slepé skvrny předkládá Ivan Blecha tři eseje, jejichž společným jmenovatelem je konfrontace různých aspektů postmodernistické filosofie s filosofií fenomenologickou. Proti obratu k jazyku a z něj často vyvozovaného pluralismu nebo dokonce relativismu staví Blecha tezi, že svět, ve kterém člověk žije, je determinován způsobem, kterým v kadlubu své intencionální mysli konstituuje věci ze svého bezprostředního prožívání, a že tudíž tento svět není v žádném podstatném slova smyslu ani tvarován jazykem, ani otevřen žádným velkým pluralistickým (...)
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  15. Marco Panza (2008). The Role of Algebraic Inferences in Na'īm Ibn Mūsā's Collection of Geometrical Propositions. Arabic Sciences and Philosophy 18 (2):165-191.score: 21.0
    Nam ibn M recently edited and translated in French by Roshdi Rashed and Christian Houzel bit ibn Qurras treatise is its large use of a form of inferences that can be said in a sense that will be explained. They occur both in proofs of theorems and in solutions of problems. In the latter case, they enter different sorts of problematic analyses that are mainly used to reduce the geometrical problems they are concerned with to al-Khw’s equations.
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  16. Soon-Ja Yang (2012). Song, Hongbing 宋洪兵, New Studies of Han Feizi's Political Thought 韓非子政治思想再硏究. Dao: A Journal of Comparative Philosophy 11 (263):266.score: 21.0
    Song, Hongbing 宋洪兵, New Studies of han Feizi’s Political Thought 韓非子政治思想再硏究 Content Type Journal Article Pages 1-4 DOI 10.1007/s11712-012-9265-2 Authors Soon-ja Yang, Inha University, 253 Yonghyeon 4-dong, Nam-gu, Incheon, South Korea 402-751 Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  17. Sheba DMani (2011). The Grotesque Female in Malaysian Poems: Shaping the Migrant's Psyche. [REVIEW] Journal of Medical Humanities 32 (4):305-313.score: 21.0
    The works of Malaysian poet, Wong Phui Nam’s Against the Wilderness (vii) China bride and Variations on a Birthday Theme (iv) Kali , illustrate a bride and a mother in terrifying images. Wong’s stylistic form of representing the female body through startling images of inversion and degradation evoke feelings of unease. The suspension between the known and the unknown causes a bewildering reality verging on madness. Interpreted through the lens of the carnivalesque, specifically, the grotesque body, festive language and parody, (...)
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  18. Nam-In Lee (2009). Husserl의 현상학과 Schutz의 현상학적 사회학(Husserl's Phenomenology and Schutz's Phenomenological Sociology). Schutzian Research 1:129-147.score: 15.0
    This paper aims to clarify the influence of Husserl’s phenomenology upon Schutz’s phenomenological sociology. In developing his phenomenologicalsociology, even though Schutz was deeply influenced by Weber, he considers that the interpretative sociology developed by the latter has some difficulties. It is Husserl’s phenomenology that enabled him to overcome the difficulties of Weber’s interpretative sociology and to found a phenomenological sociology as an interpretative sociology in a true sense. In section 1, I will deal with the significance and difficulties of Weber’s (...)
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  19. Bang Nguyen Pham, Wayne Hall, Peter S. Hill & Chalapati Rao, Analysis of Socio-Political and Health Practices Influencing Sex Ratio at Birth in Viet Nam.score: 15.0
    Viet Nam has experienced rapid social change over the last decade, with a remarkable decline in fertility to just below replacement level. The combination of fertility decline, son preference, antenatal sex determination using ultrasound and sex selective abortion are key factors driving increased sex ratios at birth in favour of boys in some Asian countries. Whether or not this is taking place in Viet Nam as well is the subject of heightened debate. In this paper, we analyse the nature and (...)
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  20. Alejandro A. Vallega (2013). Paul Klee's Originary Painting. Research in Phenomenology 43 (3):462-474.score: 15.0
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  21. Seung-Ju Lee (2008). Philosophical Community of Inquiry as a New Approach to Moral Education in Korea. Proceedings of the Xxii World Congress of Philosophy 37:181-188.score: 12.0
    The current moral education is focused on character building of Lickona. Several papers and books pointed out that his thesis has some drawbacks. As a teacher in charge of moral education in class, I have also found out them without effort. For these reasons, I simply pointed out disadvantages of Lickona’s thesis on this paper, then studied how to apply philosophical community of inquiry (PCOI) as the new model of moral education for Korean middle school classes (Now I teach students (...)
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  22. Jaroslav Peregrin, Donald Davidson: Boj S „Mýtem Subjektivity“.score: 12.0
    Existují filosofové, jejichž díly se lidé zabývají prostě proto, že mají pocit, že v nich najdou něco moudrého či užitečného. Existují ale i filosofové, jejichž díla jsou mnohými lidmi brána ne(jen) jako zdroj poučení, ale i jako jakási hádanka, která se dá luštit. Ze starověkých filosofů se tohoto druhu popularity dostalo například Herakleitovi, kterému bylo dokonce už tehdy přezdíváno skoteinos, temný. V našem století je příkladem filosofa takovéhoto druhu Wittgenstein: mezi těmi, kdo se prokousávají jeho spisy, je zjevně nemalá část (...)
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  23. Jaroslav Peregrin, Holistické Pojetí Jazyka.score: 12.0
    Zdá se, že není nic přirozenějšího, než se spolu s Russellem domnívat, že „máme-li smysluplně hovořit a ne pouze vydávat zvuky, musíme slovům, která užíváme, dávat nějaký význam; a významem, který svým slovům dáváme, musí být něco, s čím jsme přišli do styku“. Naše slova přece musí, aby byla skutečně smysluplná, něco představovat! Od toho se odvíjí běžná poučka, která nám říká, že slova jazyka jsou symboly, to jest (podle Encyklopedie Britannica), „prvky komunikace, které mají představovat osobu, předmět, skupinu, proces (...)
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  24. Nam-In Lee (2002). Static-Phenomenological and Genetic-Phenomenological Concept of Primordiality in Husserl's Fifth Cartesian Meditation. Husserl Studies 18 (3):165-183.score: 12.0
  25. Jaroslav Peregrin, Rozpaky Nad Vopěnkovými Meditacemi o Základech Vědy.score: 12.0
    V kontextu české filosofie, kde není nouze o vzdělané a chytré lidi, ale kde se to nijak nehemží skutečnými individualitami, představuje Petr Vopěnka zcela zvláštní případ. Je matematik nejenom vzděláním, ale v matematice i leccos dokázal. Jeho knihy o filosofii matematiky, zejména jeho tetralogie Rozprav s geometrií1, jsou velice vyhraněné: Vopěnka v nich předkládá svůj originální obraz a příliš se nestará o to, aby ho konfrontoval s tím, co si o tom myslí jiní. Jak sám připouští, i historické osoby, o (...)
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  26. Jaroslav Peregrin, Co Je to (Fregovská) Logika?score: 12.0
    Filosofové odedávna snili o jazyce, který by byl z hlediska řešení těch problémů, se kterými se potýkají (případně všech lidských problémů vůbec), vhodnější než jazyk, jímž nás obdařila příroda. Mnozí z nich si představovali, že filosofické problémy vznikají zčásti nebo zcela v důsledku toho, že přirozený jazyk není dostatečně přesným prostředkem vyjádření našich idejí a myšlenek - a že by se tedy vše spravilo, kdyby byl k dispozici jazyk, jehož výrazivo by bylo s našim myšlením - případně s naším světem (...)
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  27. Jaroslav Peregrin, Možné Světy V Logice.score: 12.0
    S pojmem možného světa se můžeme setkat již ve scholastice. Na úsvitu novověké filosofie ho G. Leibniz použil, když se pokoušel odpovědět na otázku, proč Bůh dopouští tolik zjevného neštěstí: jeho odpovědí bylo, že Bůh nám dává žít v nejlepším z těch světů, které jsou možné.
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  28. Edward L. Keenan, Further Beyond the Frege Boundary.score: 12.0
    avant propos This paper is basically Keenan (1992) augmented by some new types of properly polyadic quantification in natural language drawn from Moltmann (1992), Nam (1991) and Srivastav (1990). In addition I would draw the reader's attention to recent mathematical studies of polyadic quantiicationz Ben-Shalom (1992), Spaan (1992) and Westerstahl (1992). The first and third of these extend and generalize (in some cases considerably) the techniques and results in Keenan (1992). Finally I would like to acknowledge the stimulating and constructive (...)
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  29. Ross S. Kilpatrick (1998). Nam Unguentum Dabo: Catullus 13 and Servius' Note on Phaon (Aeneid 3.279)1. Classical Quarterly 48 (01):303-.score: 12.0
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  30. Helen Hattab (2011). Suárez and Descartes. Studia Neoaristotelica 8 (2):143-162.score: 12.0
    In hac dissertatione primo ostendo Cartesii “argumentum a priori” contra formas substantiales proprie intelligendum esse ex definitione formae substantialis, quam F. Suarez proposuit, et ex ipsius argumentis a priori pro ea. Hoc quidem argumentum Cartesianum non nisi polemicam vim habere videtur, nam Cartesius potius ex superioritate explanationum mechanicarum a se percepta formas substantiales impugnavit. Tamen ipsum factum, Cartesium scil. in doctrinamSuarezianam de forma substantiali incurrisse, doctrinae Suarezianae auctoritatem et famam contestatur. Aliis verbis, Descartes sane demonstrationem, qua Suarezii argumenta ad absurdum (...)
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  31. Jaroslav Peregrin, Politizace Rozumu, Nebo Jeho Depolitizace?score: 12.0
    Knihu Kritika depolitizovaného rozumu (podtitul Úvahy (nejen) o nové normalizaci, Václav Bělohradský a kol., Grimmus, Všeň 2010) jsem si kupoval s vědomím, že s její- mi autory se asi nebudu ve všem shodovat, nicméně také s přesvědčením, že problém, na který poukazuje její název, je skutečně závažný, a s nadějí, že se o něm třeba dozvím něco z úhlu pohledu, který mi není vlastní, a tak se mi podaří ho nahlédnout plastičtěji. Bohužel jsem zjistil, že název knihy je pouze krycí; (...)
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  32. Nam-In Lee (2009). Husserl's Phenomenology and Schutz's Phenomenological Sociology. Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 1:129-147.score: 12.0
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  33. Michal Chabada (2004). Rozumová intuícia podl'a Jána Dunsa Scota – základné prístupy. Studia Neoaristotelica 1 (1/2):85-100.score: 12.0
    Intellectiva intuitio secundum Scotum: elementa doctrinaeProblema cognitionis individui qua talis, scil. quoad eius individualitatem („principii individuationis“) ad multas disceptationes ansam praebuit. In lumine revelationis Christianae quidem quaestio haec immo vehementius urget, nam fides Christiana primo singularia et individualia (et ideo contingentia) ante oculos ponit, universalia vero mere secundarie respicit. Ioannes Duns Scotus quaestionem hanc theologico-philosophicam tractans cognitionem intuitivam intellectivam totius rei individualis defendit, tria genera talis cognitionis distinguendo: primo cognitionem intuitivam intellectivam perfectam, quae non est possibilis nisi „in patria“, secundo (...)
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  34. Nam‐Hwa Kang & Carolyn S. Wallace (2005). Secondary Science Teachers' Use of Laboratory Activities: Linking Epistemological Beliefs, Goals, and Practices. Science Education 89 (1):140-165.score: 12.0
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  35. Nam T. Nguyen (2011). Nature's Primal Self: Peirce, Jaspers, and Corrington. Lexington Books.score: 12.0
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  36. Phil Stearns (2011). DCP Series. Continent 1 (2):92-93.score: 12.0
    continent. 1.2 (2011): 92-93. A collection of Images produced by intentionally corrupting the circuitry of a Kodak DC280 2 MP digitalcamera. By rewiring the electronics of a digital camera, glitched images are produced in a manner that parallels chemically processing unexposed film or photographic paper to produce photographic images without exposure to light. The DCP Series of Digital Images are direct visualizations of data generated by a digital camera as it takes a picture. Electronic processes associated with the normal operations (...)
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  37. Constance Kassor (2013). Is Gorampa's "Freedom From Conceptual Proliferations" Dialetheist? Philosophy East and West 63 (3):399-410.score: 7.0
    This essay presents a critique of dialetheist readings of Madhyamaka based on the philosophy of the fifteenth-century Tibetan scholar, Gorampa Sonam Senge (Go rams pa bSod nams Seng ge) (1429-1489). In brief, dialetheism is the acceptance that in a logical system there can be at least some cases in which a statement and its negation are true; that is, it involves the acceptance of true contradictions. Jay Garfield and Graham Priest's "Nāgārjuna and the Limits of Thought" attempts to reconcile apparent (...)
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  38. Nam-In Lee (2010). Phenomenology of Language Beyond the Deconstructive Philosophy of Language. Continental Philosophy Review 42 (4):465-481.score: 6.0
    In Speech and Phenomena and other works, Derrida criticizes Husserl’s phenomenology and attempts to pave the way to his deconstructive philosophy. The starting point of his criticism of Husserl’s phenomenology is his assessment of the latter’s phenomenology of language developed in the Logical Investigations . Derrida claims that Husserl’s phenomenology of language in the Logical Investigations and the subsequent works is guided by the premise of the metaphysics of presence. The aim of this paper is twofold: on the one hand, (...)
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  39. Nam-In Lee (2010). Phenomenological Reflections on the Possibility of First Philosophy. Husserl Studies 26 (2):131-145.score: 6.0
    In this paper, I will examine the possibility of first philosophy from a phenomenological point of view. I will do this by assessing Levinas’s criticism of Husserl’s conception of first philosophy. In Sect. 1, I will delineate Husserl’s conception of first philosophy. In Sect. 2, I will introduce Levinas’s conception of ethics as first philosophy and sketch out his criticism of Husserl’s conception of first philosophy. In Sect. 3, I will assess Levinas’s criticism of Husserl’s conception and show that from (...)
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  40. Nam-In Lee (2000). Practical Intentionality and Transcendental Phenomenology as a Practical Philosophy. Husserl Studies 17 (1):49-63.score: 6.0
    This paper will deal with the problem of practical intentionality in the transcendental phenomenology of Husserl. First, through an analysis of a passage found in Logical Investigations, I will show Husserl''s earlier position with respect to the problem of practical intentionality. I will then go on to critically assess this position and, with reference to some of Husserl''s works written after the 1920''s, prove that every intentionality should be regarded as a practical intentionality. Correspondingly, transcendental phenomenology should also be characterized (...)
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  41. Nam-In Lee (2007). Experience and Evidence. Husserl Studies 23 (3):229-246.score: 6.0
    It is the aim of this paper to assess Levinas’s criticism of Husserl’s concept of evidence. In Sect. 1, I will summarize Levinas’s criticism of Husserl’s concept of evidence. In Sect. 2, I will delineate Husserl’s concept of experience and in Sect. 3, I will try to define the concept of evidence in Husserl. In Sect. 4–6, I will assess Levinas’s criticism of Husserl’s concepts of evidence and show that Levinas’s criticism of Husserl’s concept of evidence is out of the (...)
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  42. Nam-Gyoon Kim & Judith A. Effken (2001). Ecological Information and Prospective Control Without Mental Representation. Behavioral and Brain Sciences 24 (5):890-891.score: 6.0
    We agree with the authors that an adequate account of the perception-action interface is needed. However, we believe that the answer will not be found in a common representational structure encoding distal events, as the authors propose, but in Gibson's notion of ecological information, which, as we demonstrate, specifies not only perspective but also prospective and retrospective states of affairs.
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  43. Sonam Thakchoe (2003). 'The Relationship Between the Two Truths': A Comparative Analysis of Two Tibetan Accounts. Contemporary Buddhism 4 (2):111-127.score: 4.0
    Introduction Na?ga?rjuna, the most well-known Buddhist thinker after the Buddha himself, points out in his famous Mu?lamadhyamakaka?rika? that ?The Buddha's teachings of the Dharma is based on the two truths: a truth of worldly conventions and an ultimate truth? (XXIV:8). This doctrine of the two truths does indeed lie at the very heart of Buddhism. More particularly, the phenomenological and soteriological discourses in the Ma?dhyamika tradition revolve around ideas concerning the two truths. Central to the doctrine is the concept that (...)
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