Search results for 'Chong-Min Hong' (try it on Scholar)

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  1.  14
    Chong-Min Hong (1995). Current Tendencies in French and German Thought. The Harvard Review of Philosophy 5 (1):72-75.
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  2.  17
    Chong-Min Hong (1996). On Republicanism and Liberalism. The Harvard Review of Philosophy 6 (1):66-76.
  3. Min Chŏng (2011). Sam Ŭl Pakkun Mannam: Sŭsŭng Chŏng Yag-Yong Kwa Cheja Hwang Sang. Munhak Tongne.
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  4. Se-Gyun Kim, Kap-su Chʻoe & Sŏng-tʻae Hong (eds.) (2006). Hwang U-Sŏk Satʻae Wa Hanʼguk Sahoe: Minʼgyohyŏp 2006-Yŏn Che 1-Hoe Chŏngchʻaek Tʻoronhoe Palche-Tʻoron Munjip. [REVIEW] Nanam Chʻulpʻan.
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  5. 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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  6. Min Chŏng (2007). Tasan Ŏrok Chʻŏngsang. Pʻurŭme.
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  7. Min Chŏng (2006). Tasan Sŏnsaeng Chisik Kyŏngyŏngpŏp: Tasan Chʻihak 10-Kang 50-Mok 200-Kyŏl. Kimyŏngsa.
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  8. Hong Min (2006). Zhongguo Gu Dai de Zhi Si Xiang Yu Wen Shi Wen Xue. Wen Hua Yi Shu Chu Ban She.
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  9. Chŏng-gŭn Hong (2007). Horak Nonjaeng Ŭi Ponjil Kwa Im Sŏng-Ju Ŭi Ch'ŏrhak Sasang. Han'guk Yŏn'guwŏn.
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  10. Sŏng-min Hong (2009). Munhwa Chŏngchʻihak Sŏsŏl: Hanʼguk Chinbo Chŏngchʻi Ŭi Saeroun Kusang. Nanam.
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  11. Mun-Hong Min (2008). Hyŏndae Sahoehak Kwa Hanʼguk Sahoehak Ŭi Wigi: Hanʼguk Sahoe Ŭi Inmun Sahoehakchŏk Taean Ŭl Chʻajasŏ. Kil.
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  12. Su-sŏk Yi & Sŏng-min Hong (eds.) (2004). Chŏngchʻi Sasang, Chŏngchʻi Lidŏsip, Hanʼguk Chŏngchʻi. Hanul.
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  13. Sŏng-sik Chŏng (2009). Chŏng Mong-Ju: Han'guk Tohak Ŭi Tansŏ Rŭl Yŏlda. Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
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  14. Sŏng-hŭi Chŏng (2009). Kim Chong-Jik: Chosŏn Tohak Ŭi Punsuryŏng. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  15. Ta-un Chŏng (2010). Pŏmbu Kim Chŏng-Sŏl Ŭi P'ungnyu Sasang: Mŏt, Hwa, Myo. Sŏnin.
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  16. 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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  17. U. -yŏng Chŏng (2008). Yŏkchu Sok Samgang Haengsilto / Chŏng U-Yŏng, Yi Chŏng-Il, Chŏng Sang-Hun. HanʼGuk Munhwasa.
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  18. Qian Hong (2005). Hong Qian Xuan Ji =. Jilin Ren Min Chu Ban She.
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  19. Tae-Yong Hong (2008). Sinp'yŏn Kugyŏk Hong Tae-Yong Tamhŏnsŏ. Han'guk Haksul Chŏngbo.
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  20. Tae-Yong Hong (2006). Uju Ŭi Nun Ŭro Sesang Ŭl Poda: Hong Tae-Yong Sŏnjip. Tolbegae.
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  21. Søen Kierkegaard, Edna Hatlestad Hong & Gregor Malantschuk (1967). Søen Kierkegaard's Journals and Papers. Edited and Translated by Howard V. Hong and Edna H. Hong. Indiana University Press.
     
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  22. Søen Kierkegaard, Howard Vincent Hong & Gregor Malantschuk (1967). S Ren Kierkegaard's Journals and Papers. Edited and Translated by Howard V. Hong and Edna H. Hong, Assisted by Gregor Malantschuk. --. [REVIEW] Indiana University Press.
     
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  23. Sŏk-su Kim (2008). Hanʼguk Hyŏndae Silchʻŏn Chʻŏrhak: Pak Chong-Hong Putʻŏ Autʻonomijŭm Kkaji. Tol Pegae.
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  24. Pyŏng-su Yi (2005). Yŏram Pak Chong-Hong Ŭi Chŏrhak Sasang:Chʹŏnmyŏng Sasang Ŭl Chungsim Ŭro. HanʼGuk Haksul Chŏngbo.
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  25.  14
    Hangjun Lee & Chulki Hong (2012). The Cracked Share. Continent 2 (1):2-5.
    continent. 2.1 (2012): 2–5 To begin with, as we understand from a remote place like Seoul, there have been two different conceptions of materiality in the Western experimental ?lm history: materiality of cinema and of ?lm. The former has been represented by the practitioners of the so-called the “Expanded Cinema” and the latter by the tradition of the “Hand-made” ?lm. Whereas for the Expanded Cinema, the materiality or the “medium-speci?city” includes not only the ?lm material but also the entire condition (...)
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  26.  6
    C. T. Chong & Yue Yang (1998). Σ2 Induction and Infinite Injury Priority Argument, Part I: Maximal Sets and the Jump Operator. Journal of Symbolic Logic 63 (3):797 - 814.
    Related Works: Part II: C. T. Chong, Yue Yang. $\Sigma_2$ Induction and Infinite Injury Priority Argument, Part II: Tame $\Sigma_2$ Coding and the Jump Operator. Ann. Pure Appl. Logic, vol. 87, no. 2, 103--116. Mathematical Reviews : MR1490049 Part III: C. T. Chong, Lei Qian, Theodore A. Slaman, Yue Yang. $\Sigma_2$ Induction and Infinite Injury Priority Argument, Part III: Prompt Sets, Minimal Paries and Shoenfield's Conjecture. Mathematical Reviews : MR1818378.
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  27.  1
    C. Min (1975). Wherein Are the Differences in the Debate on the Problems of Aesthetics. Chinese Studies in Philosophy 6 (3-4):119-136.
    After reading the recent essays in the People's Daily [Jen-min jih-pao] by Comrade Ts'ai I, Comrade Chu Kuang-ch'ien, Comrade Li Che-hou, and others on the problems in aesthetics, I feel that they contain both accuracies and inaccuracies concerning the basic questions with which they have dealt, and here I would like to discuss my views on the problems involved in the debate.
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  28. Soo Hong & Jean Anyon (2011). A Cord of Three Strands: A New Approach to Parent Engagement in Schools. Harvard Education Press.
    How can low-income, non-English-speaking parents become advocates, leaders, and role models in their children’s schools? _A Cord of Three Strands_ offers a close study of the Logan Square Neighborhood Association, a grassroots organization on the northwest side of Chicago, whose work on parent engagement has drawn national attention. The author identifies three elements—induction, integration, and investment—that together capture the dynamic and developmental nature of successful parent engagement. Writing with both optimism and urgency, author Soo Hong offers richly detailed portraits (...)
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  29. Edna H. Hong & Howard V. Hong (eds.) (2009). Kierkegaard's Writings, Xiii: The "Corsair Affair" and Articles Related to the Writings. Princeton University Press.
    The Corsair affair has been called the "most renowned controversy in Danish literary history." At the center is Søren Kierkegaard, whose pseudonymous Stages on Life's Way occasioned a frivolous and dishonorable review by Peder Ludvig Møller. Møller was associated with The Corsair, a publication notorious for gossip and caricature. The editor was Meïr Goldschmidt, an acquaintance of Kierkegaard's and an admirer of his early work. Kierkegaard struck back at not only Møller and Goldschmidt but at the paper as a whole. (...)
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  30. Grace L. Hong (2010). Sandplay Therapy: Research and Practice. Routledge.
    This book explores the essence of sandplay therapy. Drawing on Grace Hong’s extensive work in the field the book discusses this unique, creative and nonverbal approach to therapy. The book focuses on her experiences in practice, research and teaching from both the US and Taiwan.
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  31. Hong Deng (2005). Riben de Wang Chong "Lun Heng" Yan Jiu Lun Zhu Mu Lu Bian Nian Ti Yao. Zhi Shu Fang Chu Ban She.
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  32. Min-jŏng Paek (2007). Chŏng Yag-Yong Ŭi Chʻŏrhak: Chuhŭi Wa Matʻeorochʻi Rŭl Nŏmŏ Saeroun Chʻegye Ro. Ihaksa.
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  33. Hong-sik Pak (ed.) (2005). Tasan Chŏng Yag-Yong. Yemun Sŏwŏn.
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  34. Lingli Zhao & Hong Wang (eds.) (2010). Zhongguo Gong Min Shen Mei Xin Li Shi Zheng Yan Jiu =. Beijing da Xue Chu Ban She.
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  35. Kim-Chong Chong (2006). Zhuangzi and the Nature of Metaphor. Philosophy East and West 56 (3):370 - 391.
    While it is well known that Zhuangzi uses metaphor extensively, there is much less appreciation of the role that it plays in his thought-a topic that is investigated in this essay. At the same time, this investigation is closely concerned with questions about the nature of metaphor. Comparisons are made between a central metaphorical structure in the Zhuangzi on the one hand and contemporary views of the nature of metaphor by Donald Davidson and by Lakoff and Johnson on the other. (...)
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  36. Kim-Chong Chong (2003). Xunzi's Systematic Critique of Mencius. Philosophy East and West 53 (2):215 - 233.
    Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated its role in (...)
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  37. Nicholas S. Fitz, Roland Nadler, Praveena Manogaran, Eugene W. J. Chong & Peter B. Reiner (2014). Public Attitudes Toward Cognitive Enhancement. Neuroethics 7 (2):173-188.
    Vigorous debate over the moral propriety of cognitive enhancement exists, but the views of the public have been largely absent from the discussion. To address this gap in our knowledge, four experiments were carried out with contrastive vignettes in order to obtain quantitative data on public attitudes towards cognitive enhancement. The data collected suggest that the public is sensitive to and capable of understanding the four cardinal concerns identified by neuroethicists, and tend to cautiously accept cognitive enhancement even as they (...)
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  38.  72
    Randolph Blake, Duje Tadin, Kenith V. Sobel, Tony A. Raissian & Sang Chul Chong (2006). Strength of Early Visual Adaptation Depends on Visual Awareness. Pnas Proceedings of the National Academy of Sciences of the United States of America 103 (12):4783-4788.
  39.  21
    Mengxi Jiang, Xiaolin Sang & Zhi Hong (2012). Beyond Nutrients: Food‐Derived microRNAs Provide Cross‐Kingdom Regulation. Bioessays 34 (4):280-284.
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  40.  60
    Yongtao Hong & Margaret L. Andersen (2011). The Relationship Between Corporate Social Responsibility and Earnings Management: An Exploratory Study. [REVIEW] Journal of Business Ethics 104 (4):461-471.
    In this article, we explore the relationship between corporate social responsibility (CSR) and earnings management (EM). Our CSR index, using KLD data, incorporates information from the following issue areas: the community, corporate governance, diversity, the product, employee relations, the environment, and human rights. Results show that more socially responsible firms have higher quality accruals and less activity-based EM, both of which impact financial reporting quality.
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  41. Woei Lien Chong (1999). Combining Marx with Kant: The Philosophical Anthropology of Li Zehou. Philosophy East and West 49 (2):120-149.
    Li Zehou is known as the "intellectual leader of the Chinese Enlightenment" of the 1980s. His major quest has always been for a way to define the role of human agency versus determinism on the one hand, and voluntarism on the other. In the 1980s, Li came forward with a philosophical anthropology (his "theory of subjectivity" or "practice") that moves between two poles: On the one hand, mankind is different from the animals because of its capacity to mold its own (...)
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  42.  74
    Anselm K. Min (2006). Naming the Unnameable God: Levinas, Derrida, and Marion. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):99 - 116.
    In this essay I present the postmodern phenomenological approach of Levinas, Derrida, and Marion to the problem of naming the unnameable God. For Levinas, God is never experienced directly but only as a third person whose infinity is testified to in the infinity of responsibility to the hungry. For Derrida, God remains the unnameable "wholly other" accessible only as the indeterminate term of pure reference in prayer. For Marion, God remains the object of "de-nomination" through praise. In all three, the (...)
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  43. Anselm Min (1986). Hegel on Capitalism and the Common Good. Philosophy and Social Criticism 11 (2):39-61.
  44. Chong Kim Chong (1992). Ethical Egoism and the Moral Point of View. Journal of Value Inquiry 26 (1):23-36.
    Interpretations of ethical egoism as advocating the unconstrained harming of others, or as an absurd meta-ethical definition of morality, are unwarranted. The social definition of morality provided by, e.g., William Frankena, fails to rule out egoism. Instead, it forms the background against which egoism develops as a possible, normative position. Examples from "The Immoralist" and "Zorba the Greek" illustrate this possibility.
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  45.  16
    Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.) (2003). The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
    This question is the theme uniting all these essays by lead Chinese and Western philosophers.
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  46.  21
    Anselm Min (2010). Loving Without Understanding: Raimon Panikkar's Ontological Pluralism. [REVIEW] International Journal for Philosophy of Religion 68 (1):59-75.
    Raimon Panikkar is one of the most sophisticated and most profound among contemporary pluralists of religion. His pluralism is radical because it is rooted in the very nature of things, in the pluralism of being itself, beyond all perspectivalism and indeed beyond truth and falsity taken as intellectual categories. I discuss several issues regarding his position. Is he indeed a pluralist or a monist in disguise? Does he do justice to the uniqueness of each religion? Is he not prematurely introducing (...)
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  47.  49
    Kim Chong Chong (2006). Zhuangzi and the Nature of Metaphor. Philosophy East and West 56 (3):370-391.
    : While it is well known that Zhuangzi uses metaphor extensively, there is much less appreciation of the role that it plays in his thought—a topic that is investigated in this essay. At the same time, this investigation is closely concerned with questions about the nature of metaphor. Comparisons are made between a central metaphorical structure in the Zhuangzi on the one hand and contemporary views of the nature of metaphor by Donald Davidson and by Lakoff and Johnson on the (...)
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  48.  14
    Chong Kim Chong (1998). Confucius's Virtue Ethics. Li, Yi, Wen and Chih in the Analects. Journal of Chinese Philosophy 25 (1):101-130.
  49.  34
    Kim-Chong Chong (1999). The Practice of Jen. Philosophy East and West 49 (3):298-316.
    Under Mencius' influence jen has been regarded as part of a theory of nature. As such, commentators have had difficulty resolving the apparent paradox in "Analects" 9.1 that Confucius rarely talked about jen. No paradox arises if jen is seen as a practice involving self-cultivation as a never-ending task and the immediacy of ethical commitment where a cluster of emotions, attitudes, and values are expressed. Jen is an ethical orientation from which one speaks and acts--not particular qualities that one might (...)
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  50.  35
    Chaehyun Chong (2008). 맹자의 도덕내재주의는 어떻게 정당화될 수 있나? Proceedings of the Xxii World Congress of Philosophy 9:207-221.
    The purpose of this paper is to show one way how the Mencian internalism of morality can be justified. Since previous studies of Mencius's internalism have paid too much attention to explaining or training it, they have failed to disclose the difficulties of and the importance of justifying it. In this study, I claim that Mencian internalism is a full development of Confucius' spirit of subjectivity and so can be justified in the same practical way as Kant used in justifying (...)
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