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

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  1.  8
    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.
    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. 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.
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  3. Xiaocheng Han (2005). Ke Xue Mian Lin Wei Ji: Xian Dai Ke Ji de Ren Wen Fan Si. Zhongguo She Hui Chu Ban She.
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  4. Zhenhua Han (2008). Wang Chuanshan Mei Xue Ji Chu. Ba Shu Shu She.
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  5. Meng Ji (2010). Han Tang Si Xiang Shi Gao. Xiu Wei Zi Xun Ke Ji Gu Fen You Xian Gong Si.
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  6.  5
    Ji-Sheng Han (1997). Cholecystokinin (CCK): Negative Feedback Control for Opioid Analgesia. Behavioral and Brain Sciences 20 (3):451-451.
    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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  7. Zhe Ji (2005). Ji Zhe Wen Ji. You Lian Shu Ju Si Ren You Xian Gong Si.
    shang ji. Xunzi tong lun -- xia ji. Zhu zi zhuan jian zheng.
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  8. Cha-gyŏng Han (2008). Hanʼguk Chʻŏrhak Ŭi Maek. Ihwa Yŏja Taehakkyo Chʻulpʻanbu.
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  9. Sŭng-jo Han (1976). Hanʼguk Minjujuŭi Wa Chŏngchʻi Palchŏn.
     
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  10. Qingxiang Han (2011). Han Qingxiang Lun Wen Xuan. Zhonghua Shu Ju.
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  11. Chong-man Han (2009). Pulgyo Wa Han'guk Sasang. Pulgyo Ch'unch'usa.
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  12. Myŏn-hŭi Han (2009). Tong Asia Ŭi Munmyŏng Kwa Han 'Guk Ŭi Saengt'aejuŭi =. Ch'ŏrhak Kwa Hyŏnsilsa.
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  13. 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.
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  14. 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.
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  15. Xianlin Ji (2007). Ji Xianlin Shuo He Xie Ren Sheng. Zhongguo Shu Dian.
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  16. Xianlin Ji (2007). Ji Xianlin Tan Ren Sheng. Dang Dai Zhongguo Chu Ban She.
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  17. Han Liu (2005). Liu Han Wen Ji =. Shanghai Ci Shu Chu Ban She.
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  18. Sihuai Chen (2010). Dao Jia Yu Han Dai Shi Ren Si Xiang, Xin Tai Ji Wen Xue. Qi Lu Shu She.
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  19. Juliette Yuehtsen Chung (2008). Bo Liang.Ji Shu Yu di Guo Yi Yan Jiu: Riben Zai Zhongguo de Zhi Min Ke Yan Ji Gou [Researches on Technology and Imperialism: Japanese Colonial Scientific Research Institutes in China].345 Pp., Figs., Tables, Bibl., Index. Jinan: Shandong Jiao Yu Chu Ban She [Shandong Education Press], 2006. ¥38 .Jianping Han; Xingsui Cao; Liwei Wu.Ri Wei Shi Qi de Zhi Min di Ke Yan Ji Gou: Li Shi Yu Wen Xian [Colonial Scientific Institutions During the Japanese Occupation and Puppet Manchukuo Period: History and Literature].468 Pp., Figs., Bibl., Index. Jinan: Shandong Jiao Yu Chu Ban She [Shandong Education Press], 2006. ¥49. [REVIEW] Isis 99 (2):429-430.
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  20. 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.
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  21. Lisheng Huang (2010). Bian Yuan Yu Fei Han: Ru Xue Ji Qi Fei Zhu Liu Chuan Bo. Tai da Chu Ban Zhong Xin.
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  22. Yung Sik Kim (1991). Han'guk Kwahaksa Hakhoe-Ji: Journal of the Korean History of Science SocietySong Sang-yongHistoria Scientiarum: The International Journal of the History of Science Society of JapanJun FujimuraKagakusi Kenkyu: Journal of History of Science, JapanIchiro YabeZiran Kexueshi Yanjiu Lin Wenjao. Isis 82 (2):291-293.
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  23. Guojuan Li (2011). Qin Han Zhi Ji de Ru Jia Si Xiang. Wen Hui Chu Ban She.
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  24. Renren Liu (2010). Duo Zhi Luo Ji Han Shu Jie Gou Li Lun Yan Jiu. Ke Xue Chu Ban She.
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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.
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  26. Shinian Ma (2011). "Han Feizi" de Cheng Shu Ji Qi Wen Xue Yan Jiu. Shanghai Gu Ji Chu Ban She.
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  27. 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.
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  28. 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.
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  29. Qingguo Xie (2007). Xian Qin Liang Han Dao Jia Ke Ji Si Xiang Yan Jiu. Dong Fang Chu Ban She.
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  30. Rulun Zhang (2011). Han Zhang Ji. Fu Dan da Xue Chu Ban She.
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  31.  68
    Liu Jinshan (1990). On Ji Kang's "Aestheticist" Aesthetic Thought. Contemporary Chinese Thought 21 (4):70-93.
    Ji Kang was a noted thinker, man of letters, and musician of the period of the Three Kingdoms and of the state of Cao-Wei. His thought possessed very salient characteristics of the spirit of those times. Since the decline of the Han dynasty, owing to the turmoil of the society and internal developments within Chinese thought, the classical scholarship [jing xue] of the earlier and latter Han dynasties had gradually but steadily begun to lose its role and ability to maintain (...)
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  32. Grace Ji-Sun Kim (2013). Colonialism, Han, and the Transformative Spirit. Palgrave Macmillan.
    1. Empire, Colonialism, and Globalization -- 2. Consumerism and Overconsumption -- 3. Nature and "Han" -- 4. Transformative Power of the Spirit -- Conclusion.
     
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  33.  27
    David Chai (2009). Musical Naturalism in the Thought of Ji Kang. Dao: A Journal of Comparative Philosophy 8 (2):151-171.
    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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  34. Han Xiao (2010). Min Shi Zheng Ju Shou Ji Zhi du Yan Jiu =. Hunan Shi Fan da Xue Chu Ban She.
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  35.  69
    Eric Hutton (2008). Han Feizi's Criticism of Confucianism and its Implications for Virtue Ethics. Journal of Moral Philosophy 5 (3):423-453.
    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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  36.  82
    Alejandro Bárcenas (2012). Xunzi and Han Fei on Human Nature. International Philosophical Quarterly 52 (2):135-148.
    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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  37.  82
    Alejandro Bárcenas (2013). Han Fei's Enlightened Ruler. Asian Philosophy 23 (3):236-259.
    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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  38.  16
    Aloysius P. Martinich (2014). Political Theory and Linguistic Criteria in Han Feizi's Philosophy. Dao: A Journal of Comparative Philosophy 13 (3):379-393.
    Han Feizi’s 韓非子 thought, I argue, contains a political theory that justifies principled, law-governed government. A key element of his theory is a solution to the problem of rectifying names. He recognized that the same word can have varying criteria of application depending on the purpose of the practice that requires a criterion. Some criteria for a practice are good and some bad. A wise ruler knows which criteria are good and appropriate to ruling. His view is illuminated by considering (...)
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  39.  5
    Peng Feng (2016). Li Yu's Theory of Drama: A Moderate Moralism. Philosophy East and West 66 (1):73-91.
    Chinese drama was developed in the thirteenth century, but its roots can be traced back to music, one of the six arts, the main subjects in the Confucian curriculum. Yue is not only a synthesis of instrumental music, song, poetry, and dance as aspects of the fine arts, but also a method to promote moral education. In Confucianism, moral implications trump all other considerations in the discussion and evaluation of yue. This is what makes Confucianism the radical moralism that dominated (...)
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  40.  39
    David Elstein (2011). Han Feizi's Thought and Republicanism. Dao: A Journal of Comparative Philosophy 10 (2):167-185.
    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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  41.  6
    Tong Shuye (1982). A Study of Han Fei's Thought. Contemporary Chinese Thought 14 (2):61-98.
    It is still hard to ascertain when the landlord economy (in the exploitation form of a tenancy system) in China got started. At least, however, it was during the middle of the Warring States period, that is, the time of Mencius, that the earliest land issue in China was brought up. Raising the issue was a reflection of how the phenomenon of uneven distribution of wealth surfaced and developed in ancient times. The landlord economy based on the exploitation form of (...)
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  42.  9
    Yang Dayong (1992). Yan Fu's Philosophy of Evolution and the Thought of Lao Zi and Zhuang Zi. Contemporary Chinese Thought 24 (1):55-84.
    Yan Fu was the first Chinese person to introduce the teachings of the West to China systematically. Since returning to China from Britain, to which he had been sent to study in 1879, he held an office at the Beiyang Naval College until leaving the institution in 1900. These twenty-some years were precisely the direst moment in the intensifying of China's social crisis, when the imperialists were pressing their aggression toward China and China was being brought to the brink of (...)
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  43.  11
    Henrique Schneider (2013). Han Fei, De, Welfare. Asian Philosophy 23 (3):260-274.
    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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  44.  2
    Young‐Joon Park, Sujin Kim, Aeree Kim, Seung‐Yeon Ha, Young‐Mee Lee, Bong‐Kyung Shin, Hyun‐Joo Lee, Soojin Park & Han‐Kyeom Kim (2010). A Study of Bioethical Knowledge and Perceptions in Korea. Bioethics 24 (6):309-322.
    This study assessed the knowledge and perception of human biological materials 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. The (...)
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  45.  9
    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.
    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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  46.  19
    Jason P. Blahuta (2015). Fortune and the Dao: A Comparative Study of Machiavelli, the Daodejing, and the Han Feizi. Lexington Books.
    Times of prolonged conflict spur great minds to seek a lasting peace. Thus was the case of Warring States China, which saw the rise of the Hundred Schools of Thought, including the Doadejing and the Han Feizi, and Renaissance Italy, which produced Niccolò Machiavelli. Witnessing their respective societies fall prey to internal corruption and external aggression, all three thinkers sought ways to produce a strong, stable state that would allow both the leader and the populace to endure. Fortune and the (...)
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  47. Hyeok Gyu Kwon, Byung Yeon Choi, Seong Ho Kim, Chul Hoon Chang, Young Jin Jung, Han Do Lee & Sung Ho Jang (2014). Injury of the Cingulum in Patients with Putaminal Hemorrhage: A Diffusion Tensor Tractography Study. Frontiers in Human Neuroscience 8.
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  48.  8
    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.
    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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  49.  2
    Eirik Lang Harris (2013). Han Fei on the Problem of Morality. In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer
    In much of pre-Qin political philosophy, including those thinkers usually labeled Confucian, Daoist, or Mohist, at least part of the justification of the political state comes from their views on morality, and the vision of the good ruler was quite closely tied to the vision of the good person. In an important sense, for these thinkers, political philosophy is an exercise in applied ethics. Han Fei, however, offers an interesting break from this tradition, arguing that, given the vastly different goals (...)
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  50.  1
    John J. Dreher & James I. Crump Jr (1952). Pre‐Han Persuasion: The Legalist School. Central States Speech Journal 3 (2):10-14.
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