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

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  1. Chong-Min Hong (1996). On Republicanism and Liberalism. The Harvard Review of Philosophy 6 (1):66-76.score: 870.0
  2. Chong-Min Hong (1995). Current Tendencies in French and German Thought. The Harvard Review of Philosophy 5 (1):72-75.score: 870.0
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  3. Min Chŏng (2011). Sam Ŭl Pakkun Mannam: Sŭsŭng Chŏng Yag-Yong Kwa Cheja Hwang Sang. Munhak Tongne.score: 580.0
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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.score: 360.0
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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.score: 280.0
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  6. Min Chŏng (2007). Tasan Ŏrok Chʻŏngsang. Pʻurŭme.score: 280.0
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  7. Min Chŏng (2006). Tasan Sŏnsaeng Chisik Kyŏngyŏngpŏp: Tasan Chʻihak 10-Kang 50-Mok 200-Kyŏl. Kimyŏngsa.score: 280.0
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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.score: 280.0
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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.score: 240.0
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  10. Sŏng-min Hong (2009). Munhwa Chŏngchʻihak Sŏsŏl: Hanʼguk Chinbo Chŏngchʻi Ŭi Saeroun Kusang. Nanam.score: 240.0
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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.score: 240.0
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  12. Su-sŏk Yi & Sŏng-min Hong (eds.) (2004). Chŏngchʻi Sasang, Chŏngchʻi Lidŏsip, Hanʼguk Chŏngchʻi. Hanul.score: 240.0
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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.score: 180.0
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  14. Sŏng-hŭi Chŏng (2009). Kim Chong-Jik: Chosŏn Tohak Ŭi Punsuryŏng. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.score: 180.0
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  15. Ta-un Chŏng (2010). Pŏmbu Kim Chŏng-Sŏl Ŭi P'ungnyu Sasang: Mŏt, Hwa, Myo. Sŏnin.score: 180.0
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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.score: 180.0
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  17. U. -yŏng Chŏng (2008). Yŏkchu Sok Samgang Haengsilto / Chŏng U-Yŏng, Yi Chŏng-Il, Chŏng Sang-Hun. HanʼGuk Munhwasa.score: 180.0
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  18. Qian Hong (2005). Hong Qian Xuan Ji =. Jilin Ren Min Chu Ban She.score: 180.0
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  19. Tae-Yong Hong (2008). Sinp'yŏn Kugyŏk Hong Tae-Yong Tamhŏnsŏ. Han'guk Haksul Chŏngbo.score: 180.0
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  20. Tae-Yong Hong (2006). Uju Ŭi Nun Ŭro Sesang Ŭl Poda: Hong Tae-Yong Sŏnjip. Tolbegae.score: 180.0
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  21. Sŏk-su Kim (2008). Hanʼguk Hyŏndae Silchʻŏn Chʻŏrhak: Pak Chong-Hong Putʻŏ Autʻonomijŭm Kkaji. Tol Pegae.score: 120.0
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  22. Pyŏng-su Yi (2005). Yŏram Pak Chong-Hong Ŭi Chŏrhak Sasang:Chʹŏnmyŏng Sasang Ŭl Chungsim Ŭro. HanʼGuk Haksul Chŏngbo.score: 120.0
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  23. Hangjun Lee & Chulki Hong (2012). The Cracked Share. Continent 2 (1):2-5.score: 60.0
    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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  24. 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.score: 36.0
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  25. Min-jŏng Paek (2007). Chŏng Yag-Yong Ŭi Chʻŏrhak: Chuhŭi Wa Matʻeorochʻi Rŭl Nŏmŏ Saeroun Chʻegye Ro. Ihaksa.score: 36.0
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  26. Hong-sik Pak (ed.) (2005). Tasan Chŏng Yag-Yong. Yemun Sŏwŏn.score: 36.0
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  27. Lingli Zhao & Hong Wang (eds.) (2010). Zhongguo Gong Min Shen Mei Xin Li Shi Zheng Yan Jiu =. Beijing da Xue Chu Ban She.score: 36.0
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  28. Chong Kim Chong (1992). Ethical Egoism and the Moral Point of View. Journal of Value Inquiry 26 (1):23-36.score: 30.0
    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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  29. Anselm K. Min (2006). Naming the Unnameable God: Levinas, Derrida, and Marion. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):99 - 116.score: 30.0
    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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  30. Kim Chong Chong (2003). Xunzi's Systematic Critique of Mencius. Philosophy East and West 53 (2):215-233.score: 30.0
    : 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 (...)
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  31. Kim Chong Chong (2006). Zhuangzi and the Nature of Metaphor. Philosophy East and West 56 (3):370-391.score: 30.0
    : 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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  32. Chaehyun Chong (2008). Moism: Despotic or Democratic? Journal of Chinese Philosophy 35 (3):511-521.score: 30.0
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  33. 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.score: 30.0
    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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  34. Anselm K. Min (2008). D. Z. Phillips on the Grammar of "God". International Journal for Philosophy of Religion 63 (1/3):131 - 146.score: 30.0
    In this essay dedicated to the memory of D. Z. Phillips, I propose to do two things. In the first part I present his position on the grammar of God and the language game in some detail, discussing the confusion of "subliming" the logic of our language, the contextual genesis of sense and meaning, the idea of a world view, language game, logic, and grammar internal to each context, the constitution of the religious context, and the grammar of God proper (...)
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  35. Kim-Chong Chong (1999). The Practice of Jen. Philosophy East and West 49 (3):298-316.score: 30.0
    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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  36. 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.score: 30.0
    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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  37. Anselm Min (1986). Hegel on Capitalism and the Common Good. Philosophy and Social Criticism 11 (2):39-61.score: 30.0
  38. Jung-Geun Hong (2008). 巍巖 ․ 南塘 以後 性理學派의 人物性同異 論. Proceedings of the Xxii World Congress of Philosophy 9:223-232.score: 30.0
    The great academic disputation of Ho-rak had been made for about 200 years since it began in 1709. An argument that the human nature and the nature of things are same or different was one of the main subjects for the great academic disputation. Gan Lee (李柬, 1677-1727) and Wonjin Han (韓元震, 1682-1751) were leading discussants of the argument. After Lee and Han, Neo-Confucian scholars in Joseon dynasty attempted comprehensively to synthesize their two views. But such Scholars as Seong-ju Lim (...)
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  39. Chaehyun Chong (2008). 맹자의 도덕내재주의는 어떻게 정당화될 수 있나? Proceedings of the Xxii World Congress of Philosophy 9:207-221.score: 30.0
    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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  40. Siow Ann Chong, Richard Huxtable & Alastair Campbell (2011). Authorizing Psychiatric Research: Principles, Practices and Problems. Bioethics 25 (1):27-36.score: 30.0
    Psychiatric research is advancing rapidly, with studies revealing new investigative tools and technologies that are aimed at improving the treatment and care of patients with psychiatric disorders. However, the ethical framework in which such research is conducted is not as well developed as we might expect. In this paper we argue that more thought needs to be given to the principles that underpin research in psychiatry and to the problems associated with putting those principles into practice. In particular, we comment (...)
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  41. Kim-chong Chong (2008). Xunzi and the Essentialist Mode of Thinking on Human Nature. Journal of Chinese Philosophy 35 (1):63–78.score: 30.0
  42. Chang Seong Hong (1998). Natural Kinds and the Identity of Property. Teorema 17 (1):89-98.score: 30.0
    Kripke's argument for the rigid designation of natural kind terms is fallacious because he does not distinguish natural kinds from second-order functional properties; by clarifying the concepts of natural kind and functional property, we can show that natural kind terms do designate their referents rigidly, but that functional property terms are not rigid designators. My discussions of functional property will also help dispel the worry about the alleged cases of contingent identity with regard to theoretical statements in science. There is (...)
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  43. Chaehyun Chong (1999). The Neo-Mohist Conception of Bian (Disputation). Journal of Chinese Philosophy 26 (1):1-19.score: 30.0
  44. Kim-Chong Chong (2011). The Concept of Zhen 真 in the Zhuangzi. Philosophy East and West 61 (2):324-346.score: 30.0
    The term zhen 真 in the Zhuangzi 莊子 is commonly associated with the zhen ren 真人 or "true person." We find metaphorical descriptions such as that he can go through fire and water unharmed. On the other hand, some scholars would claim that there is a more mystical element to the Zhuangzi that is missed if we think that such descriptions are "merely" metaphorical. However, the term zhen is not only applied to the zhen ren, and this essay has the (...)
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  45. 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.score: 30.0
  46. Kuo-Chin Chang, Tzung-Pei Hong & Shian-Shyong Tseng (1996). Machine Learning by Imitating Human Learning. Minds and Machines 6 (2):203-228.score: 30.0
    Learning general concepts in imperfect environments is difficult since training instances often include noisy data, inconclusive data, incomplete data, unknown attributes, unknown attribute values and other barriers to effective learning. It is well known that people can learn effectively in imperfect environments, and can manage to process very large amounts of data. Imitating human learning behavior therefore provides a useful model for machine learning in real-world applications. This paper proposes a new, more effective way to represent imperfect training instances and (...)
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  47. Yukari Semba, Chiungfang Chang, Hyunsoo Hong, Minori Kokado, Kaori Muto & Ayako Kamisato (2009). Surrogacy: Donor Conception Regulation in Japan. Bioethics 24 (7):348-357.score: 30.0
    As of 2008, surrogacy is legal and openly practised in various places; Japan, however, has no regulations or laws regarding surrogacy. This paper reports the situation of surrogacy in Japan and in five other regions (the USA, the UK, Taiwan, Korea and France) to clarify the pros and cons of prohibiting surrogacy, along with the problems and issues relating to surrogacy compensation. Not only in a country such as France that completely prohibits surrogacy within the country, but also in a (...)
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  48. Yao-Tung Hsu, Tzung-Pei Hong & Shian-Shyong Tseng (2001). Learning Concepts by Arranging Appropriate Training Order. Minds and Machines 11 (3):399-415.score: 30.0
    Machine learning has been proven useful for solving the bottlenecks in building expert systems. Noise in the training instances will, however, confuse a learning mechanism. Two main steps are adopted here to solve this problem. The first step is to appropriately arrange the training order of the instances. It is well known from Psychology that different orders of presentation of the same set of training instances to a human may cause different learning results. This idea is used here for machine (...)
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  49. Chong Kim Chong (1998). Confucius's Virtue Ethics. Li, Yi, Wen and Chih in the Analects. Journal of Chinese Philosophy 25 (1):101-130.score: 30.0
  50. Ying Hong (2001). The Practice of Business Ethics in China: We Need a Parent. Business Ethics 10 (2):87–91.score: 30.0
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