Search results for 'Ji Yeon Han' (try it on Scholar)

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  1. Ji Yeon Han, Hyun Soon Park & Hyeonju Jeong (2013). Individual and Organizational Antecedents of Professional Ethics of Public Relations Practitioners in Korea. Journal of Business Ethics 116 (3):553-566.score: 290.0
    This study examines the effects of individual ethical values and organizational factors on the professional ethics of PR practitioners in Korea by considering a person–situation interactionist model. Individual ethical values are used as individual factors, and organizational factors consist of an organization’s reward and punishment for ethical/unethical behavior, the behavior of peers, and the ethical integrity of the chief ethics officer. The professional ethics of PR practitioners (the dependent variable) are classified into the following three dimensions: professional ethics for the (...)
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  2. Zhe Ji (2005). Ji Zhe Wen Ji. You Lian Shu Ju Si Ren You Xian Gong Si.score: 150.0
    shang ji. Xunzi tong lun -- xia ji. Zhu zi zhuan jian zheng.
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  3. Ji-Sheng Han (1997). Cholecystokinin (CCK): Negative Feedback Control for Opioid Analgesia. Behavioral and Brain Sciences 20 (3):451-451.score: 120.0
    Negative feedback is an important mechanism whereby the organism maintains its balance in a complicated system. It may beregarded as a modern version of the ancient Eastern wisdom of Yin and Yang balance. Control of pain and analgesia, is no exception: CCK seems to serve as a built-in mechanism for the modulation of opioid analgesia system [dickenson].
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  4. Bo Chen & Linhe Han (eds.) (2005). Luo Ji Yu Yu Yan: Fen Xi Zhe Xue Jing Dian Wen Xuan = Luoji Yu Yuyan:Fenxi Zhexue Jingdian Wenxuan. Dong Fang Chu Ban She.score: 120.0
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  5. Charles T. Driscoll, Young-Ji Han, Celia Y. Chen, David C. Evers, Kathleen Fallon Lambert, Thomas M. Holsen, Neil C. Kamman & Ronald K. Munson (2007). Mercury Contamination in Forest and Freshwater Ecosystems in the Northeastern United States. Bioscience 57 (1):17-28.score: 120.0
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  6. David C. Evers, Young-Ji Han, Charles T. Driscoll, Neil C. Kamman, M. Wing Goodale, Kathleen Fallon Lambert, Thomas M. Holsen, Celia Y. Chen, Thomas A. Clair & Thomas Butler (2007). Biological Mercury Hotspots in the Northeastern United States and Southeastern Canada. Bioscience 57 (1):29-43.score: 120.0
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  7. Douglas J. Futuyma, Brian Czech, Sharon Levy, Susan Musante, Natalie Dawson, Charles T. Driscoll, Young-Ji Han, Celia Y. Chen, David C. Evers & Kathleen Fallon Lambert (2007). 2. Blazing a Biographic Trail Blazing a Biographic Trail (Pp. 82-83). Bioscience 57 (1).score: 120.0
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  8. Cha-gyŏng Han (2008). Hanʼguk Chʻŏrhak Ŭi Maek. Ihwa Yŏja Taehakkyo Chʻulpʻanbu.score: 120.0
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  9. Sŭng-jo Han (1976). Hanʼguk Minjujuŭi Wa Chŏngchʻi Palchŏn.score: 120.0
     
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  10. Qingxiang Han (2011). Han Qingxiang Lun Wen Xuan. Zhonghua Shu Ju.score: 120.0
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  11. Xiaocheng Han (2005). Ke Xue Mian Lin Wei Ji: Xian Dai Ke Ji de Ren Wen Fan Si. Zhongguo She Hui Chu Ban She.score: 120.0
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  12. Chong-man Han (2009). Pulgyo Wa Han'guk Sasang. Pulgyo Ch'unch'usa.score: 120.0
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  13. Myŏn-hŭi Han (2009). Tong Asia Ŭi Munmyŏng Kwa Han 'Guk Ŭi Saengt'aejuŭi =. Ch'ŏrhak Kwa Hyŏnsilsa.score: 120.0
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  14. Zhenhua Han (2008). Wang Chuanshan Mei Xue Ji Chu. Ba Shu Shu She.score: 120.0
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  15. Xianlin Ji (2004). Chang Tan Dong Fang Zhi Hui: Ji Xianlin, Chitian Dazuo, Jiang Zhongxin Dui Tan Lu. Ren Min Ri Bao Chu Ban She.score: 120.0
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  16. Tao Ji (2008). Fa Lü Zhi Si: Fa Lü Xian Dai Xing Wei Ji de Xing Cheng Shi Ji Qi Xian Xiang Xue Tou Shi = "Die Denkens" on Law: History of Legal Modernity Crisis and its Phenomenological Analyiss. Zhejiang da Xue Chu Ban She.score: 120.0
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  17. Meng Ji (2010). Han Tang Si Xiang Shi Gao. Xiu Wei Zi Xun Ke Ji Gu Fen You Xian Gong Si.score: 120.0
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  18. Xianlin Ji (2007). Ji Xianlin Shuo He Xie Ren Sheng. Zhongguo Shu Dian.score: 120.0
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  19. Xianlin Ji (2007). Ji Xianlin Tan Ren Sheng. Dang Dai Zhongguo Chu Ban She.score: 120.0
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  20. Han Liu (2005). Liu Han Wen Ji =. Shanghai Ci Shu Chu Ban She.score: 39.0
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  21. Sihuai Chen (2010). Dao Jia Yu Han Dai Shi Ren Si Xiang, Xin Tai Ji Wen Xue. Qi Lu Shu She.score: 36.0
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  22. Sexto Empírico (forthcoming). Contra los matemáticos VII 65 ss (= fr. 3) comenta: τοιο των ο ν παρ τ Γοργ α πορηµ νων ο χεται σον π α το ς τ τ ς αλη ε ας κριτ ριον (§ 87). La teoría del conocimiento que de ello se desprende presenta no pocos aspectos crípiticos que han merecido el examen minucioso de varios estudiosos en los últimos años; cfr. JI PORTER,«The Seductions of Gorgias». [REVIEW] Classical Antiquity.score: 36.0
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  23. Lisheng Huang (2010). Bian Yuan Yu Fei Han: Ru Xue Ji Qi Fei Zhu Liu Chuan Bo. Tai da Chu Ban Zhong Xin.score: 36.0
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  24. Guojuan Li (2011). Qin Han Zhi Ji de Ru Jia Si Xiang. Wen Hui Chu Ban She.score: 36.0
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  25. Yang Liu (2010). Yin Yang Wen Hua Nei Han Ji Qi Ying Yi Yan Jiu. Hunan da Xue Chu Ban She.score: 36.0
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  26. Rongyou Wang & Chunchen Sun (eds.) (2010). Lun Li Shi Ye Xia de She Hui Fa Zhan: Di Shi Qi Ci Zhong Han Lun Li Xue Guo Ji Xue Shu Yan Tao Hui Lun Wen Ji. Anhui da Xue Chu Ban She.score: 36.0
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  27. Weishan (2011). Shuo Yi Qie You Bu Zhi Chan Ding Lun Yan Jiu: Yi Fan Wen "Ju She Lun" Ji Qi Fan Han Zhu Shi Wei Ji Chu = Dhyāna-Samāpatti in Sarvāstivāda Abhidharma. Zhongguo Ren Min da Xue Chu Ban She.score: 36.0
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  28. Qingguo Xie (2007). Xian Qin Liang Han Dao Jia Ke Ji Si Xiang Yan Jiu. Dong Fang Chu Ban She.score: 36.0
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  29. Rulun Zhang (2011). Han Zhang Ji. Fu Dan da Xue Chu Ban She.score: 36.0
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  30. Alejandro Bárcenas (2013). Han Fei's Enlightened Ruler. Asian Philosophy 23 (3):236-259.score: 18.0
    In this essay I revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.
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  31. Eric Hutton (2008). Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics. Journal of Moral Philosophy 5 (3):423-453.score: 18.0
    Several scholars have recently proposed that Confucianism should be regarded as a form of virtue ethics. This view offers new approaches to understanding not only Confucian thinkers, but also their critics within the Chinese tradition. For if Confucianism is a form of virtue ethics, we can then ask to what extent Chinese criticisms of it parallel criticisms launched against contemporary virtue ethics, and what lessons for virtue ethics in general might be gleaned from the challenges to Confucianism in particular. This (...)
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  32. David Elstein (2011). Han Feizi's Thought and Republicanism. Dao: A Journal of Comparative Philosophy 10 (2):167-185.score: 18.0
    Feizi’s philosophy is usually represented as an amoral autocracy where the ruler is the sole political power and runs the state by controlling the people through rewards and punishments. While his system is formally autocratic, this article argues that the purpose behind this system bears some similarity to the republican political ideal of non-domination. In this interpretation, Han Feizi makes the ruler the sole power to mitigate the danger of the state being dominated by ministers. He does not employ republican (...)
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  33. Alejandro Bárcenas (2012). Xunzi and Han Fei on Human Nature. International Philosophical Quarterly 52 (2):135-148.score: 18.0
    It is commonly accepted that Han Fei studied under Xunzi sometime during the late third century BCE. However, there is surprisingly little dedicated to the in-depth study of the relationship between Xunzi’s ideas and one of his best-known followers. In this essay I argue that Han Fei’s notion of xing, commonly translated as human nature, was not only influenced by Xunzi but also that it is an important feature of his political philosophy.
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  34. Chang-Hee Son (2000). Haan (Han, Han) of Minjung Theology and Han (Han, Han) of Han Philosophy: In the Paradigm of Process Philisophy and Metaphysics of Relatedness. University Press of America.score: 18.0
    For Pyun, Minjung theology is a "religion-neglect" and indigenization theology or han philosophy is "politics-neglect." However, he conceded that ...
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  35. Henrique Schneider (2013). Han Fei, De, Welfare. Asian Philosophy 23 (3):260-274.score: 18.0
    This paper explores the relation of order and welfare for Han Fei's philosophy. It will be claimed that the Legalist did indeed show concern for the overall quality of life of society, claiming that his model state would lead to a substantial increase for the individual's welfare. On the other hand, although he acknowledges (and cares) for these positive consequences, Han Fei does not attach any value for legitimizing the system he proposes to them. Even if there were any value (...)
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  36. Grace Ji-Sun Kim (2013). Colonialism, Han, and the Transformative Spirit. Palgrave Macmillan.score: 15.0
    1. Empire, Colonialism, and Globalization -- 2. Consumerism and Overconsumption -- 3. Nature and "Han" -- 4. Transformative Power of the Spirit -- Conclusion.
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  37. Roger Boesche (2005). Han Feizi's Legalism Versus Kautilya's Arthashastra. Asian Philosophy 15 (2):157 – 172.score: 12.0
    Writing only decades apart, Han Feizi (ca. 250 BCE) and Kautilya (ca. 300 BCE) were two great political thinkers who argued for strong leaders, king or emperor, to unify warring states and bring peace, who tried to show how a ruler controls his ministers as well as the populace, defended the need for spies and violence, and developed the key ideas needed to support the bureaucracies of the emerging and unified states of China and India respectively. Whereas both thinkers disliked (...)
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  38. Paul R. Goldin (2001). Han Fei's Doctrine of Self-Interest. Asian Philosophy 11 (3):151 – 159.score: 12.0
    Chapter 49 of the Han Feizi, entitled 'Wudu' ('The Five Vermin'), includes one of the earliest discussions in Chinese history of the concepts of gong and si: Han Fei (d. 233 B.C.) takes si to mean 'acting in one's own interest'. Gong is simply what opposes si. 'Acting in one's own interest' is not inherently reprehensible in Han Fei's view; but a ruler must remember why ministers propose their policies: they are concerned only with enriching themselves, and look upon the (...)
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  39. Peter R. Moody (1979). The Legalism of Han Fei-Tzu and Its Affinities with Modern Political Thought. International Philosophical Quarterly 19 (3):317-330.score: 12.0
    The legalism of han fei-Tzu has affinities with much of modern political thought, Particularly in its denial of an objective morality. Because legalism is modernism unmoralized, It shows clearly some of the less savory implications of the truisms we accept. Han fei's ideas are interesting in their own right, But it is also interesting to see these ideas in a comparative setting, That we might gain a broader understanding of modern political thought, Both of its merits and its limitations.
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  40. David Chai (2009). Musical Naturalism in the Thought of Ji Kang. Dao: A Journal of Comparative Philosophy 8 (2):151-171.score: 12.0
    Wei-Jin period is characterized by neo-Daoism ( xuanxue 玄學), and J I Kang lived in the midst of this philosophical exploration. Adopting the naturalism of the Zhuangzi , J i Kang expressed his socio-political concerns through the medium of music, which was previously regarded as having moral bearing and rectitude. Denying such rectitude became central for J i Kang, who claimed that music was incapable of possessing human emotion, releasing it from the chains of Confucian ritualism. His investigation into the (...)
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  41. Wiebke Denecke (2010). The Dynamics of Masters Literature: Early Chinese Thought From Confucius to Han Feizi. Distributed by Harvard University Press.score: 12.0
    Introduction: Chinese philosophy and the translation of disciplines -- The faces of masters literature until the Eastern Han -- Scenes of instruction and master bodies in the Analects -- From scenes of instruction to scenes of construction: Mozi -- Interiority, human nature, and exegesis in Mencius -- Authorship, human nature, and persuasion in Xunzi -- The race for precedence: polemics and the vacuum of traditions in Laozi -- Zhuangzi and the art of negation -- The self-regulating state, paranoia, and rhetoric (...)
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  42. Denis Dutton, Han Van Meegeren.score: 12.0
    The most notorious and celebrated forger of the twentieth century, Han van Meegeren (1889-1947), was born in the Dutch town of Deventer. He was fascinated by drawing as a child, and pursued it despite his father’s disapproval, sometimes spending all his pocket money on art supplies. In high school he was able finally to receive professional instruction, and went on to study architecture, according to his father’s wishes. In 1911 he married Anna de Voogt. His artistic talents were recognized when (...)
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  43. Shiling Xiang (2010). Inquiry Into the Transcendence of Tang Dynasty Confucians to Han Dynasty Confucians and the Transformation of Traditional Confucianism in Terms of Lunyu Bijie. Frontiers of Philosophy in China 5 (4):471-485.score: 12.0
    Neo-Confucianism of the Han and Tang dynasties is an indispensable part of the history of Chinese philosophy. From Han dynasty Confucians to Tang dynasty Confucians, the study of Confucian classics evolved progressively from textual research to conceptual explanation. A significant sign of this transformation is the book Lunyu Bijie 论语笔解 (A Written Explanation of the Analects), co-authored by Han Yu and Li Ao. Making use of the tremendous room for interpretation within the Analects, the book studied and reorganized the relationship (...)
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  44. 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.score: 12.0
    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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  45. 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: 12.0
    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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  46. Michael Nylan (1997). Han Classicists Writing in Dialogue About Their Own Tradition. Philosophy East and West 47 (2):133-188.score: 12.0
    Despite the scathing criticisms leveled at Han philosophy by orthodox Neo-Confucians and their latter-day scholastic followers, the most accurate characterization of many extant pieces of Han philosophical writing would be "critical" (rather than "superstitious") and "probing" (rather than "derivative"). In defense of this statement, three major Han philosophical works are examined, with particular emphasis on the treatment in these works of classical tradition and classical learning. The three works are the "Fa yen" (ca. A.D. 9) by Yang Hsiung, the "Lun (...)
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  47. Young-joon Park, K. I. M. Sujin, K. I. M. Aeree, H. A. Seung-yeon, L. E. E. Young-mee, Bong-kyung Shin, L. E. E. Hyun-joo, Soojin Park & K. I. M. Han-kyeom (2009). A Study of Bioethical Knowledge and Perceptions in Korea. Bioethics 24 (6):309-322.score: 12.0
    This study assessed the knowledge and perception of human biological materials (HBM) and biorepositories among three study groups in South Korea. The relationship between the knowledge and the perception among different groups was also examined by using factor and regression analyses. In a self-reporting survey of 440 respondents, the expert group was found more likely to be knowledgeable and positively perceived than the others. Four factors emerged: Sale and Consent, Flexible Use, Self-Confidence, and Korean Bioethics and Biosafety Action restriction perception. (...)
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  48. Eirik Lang Harris (2014). Legalism: Introducing a Concept and Analyzing Aspects of Han Fei's Political Philosophy. Philosophy Compass 9 (3):155-164.score: 12.0
    ‘Legalism’ is a term that has long been used to categorize a group of early Chinese philosophers including, but not limited to, Han Fei (Han Feizi), Shen Dao, Shen Buhai, and Shang Yang. However, the usefulness of this term has been contested for nearly as long. This essay has the goal of introducing the idea of ‘Legalism’ and laying out aspects of the political thought of Han Fei, the most prominent of these thinkers. In this essay, I first lay out (...)
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  49. Masayuki Sato (2013). Did Xunzi's Theory of Human Nature Provide the Foundation for the Political Thought of Han Fei?. In. In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. 147--165.score: 12.0
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  50. Henrique Schneider (2012). Reading Han Fei as "Social Scientist&Quot;: A Case-Study in "Historical Correspondence&Quot;. Comparative Philosophy 4 (1).score: 12.0
    Han Fei was one of the main proponents of Legalism in Qin -era China. Although his works are mostly read from a historic perspective, the aim of this paper is to advance an interpretation of Han Fei as a “social scientist”. The social sciences are the fields of academic scholarship that study society and its institutions as a consequence of human behavior. Methodologically, social sciences combine abstract approaches in model-building with empiric investigations, seeking to prove the functioning of the models. (...)
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