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Profile: Jung Lee (Northeastern University)
Profile: Jung Eun Lee (University of Portsmouth)
Profile: Jung-Mo Lee
Profile: Jung-Mo Lee
  1. Jung Young Lee (forthcoming). Zen Enlightenment and the Intellectual Approach. Journal of Dharma.
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  2. Jung Lee (2014). Comparative Religious Ethics Among the Ruins. Journal of Religious Ethics 42 (3):571-584.
    This is a response to the recent essay by Elizabeth M. Bucar and Aaron Stalnaker on “Comparative Religious Ethics as a Field of Study.” I clarify my earlier positions on method and virtue in comparative religious ethics and try to respond to some of the issues that Bucar and Stalnaker raise in regard to my arguments specifically and the field more generally. I argue that while we need not measure the practical impact of scholarly work in comparative religious ethics purely (...)
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  3. Jung H. Lee (2013). An Ethics of Propriety: Ritual, Roles, and Dependence in Early Confucianism. Asian Philosophy 23 (2):153-165.
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  4. Jung H. Lee (2013). Comparative Religious Ethics and the Limits of Virtue. Journal of Religious Ethics 41 (4).
     
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  5. Jung H. Lee (2013). The Rhetoric Of Context. Journal of Religious Ethics 41 (4):555-584.
    This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...)
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  6. Jungmee Lee (2013). Temporal Constraints on the Meaning of Evidentiality. Natural Language Semantics 21 (1):1-41.
    This paper explores how the meaning of evidentiality is temporally constrained, by investigating the meaning of Korean evidential sentences with –te. Unlike evidential sentences in languages that have previously been formally analyzed , e.g. Cuzco Quechua and Cheyenne, Korean evidential sentences with –te are compatible with both direct and indirect evidence types. In this paper, I analyze –te as an evidential that lexically encodes the meaning of a ‘sensory observation’. I account for the availability of both direct and indirect evidential (...)
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  7. Eyun-Jung Ki, Hong-Lim Choi & Junghyuk Lee (2012). Does Ethics Statement of a Public Relations Firm Make a Difference? Yes It Does!! Journal of Business Ethics 105 (2):267-276.
    Attempting to determine solutions for unethical practices in the field, this research was designed to assess the effectiveness of public relations firms’ ethics statements in decreasing the incidence of malpractice. This study revealed an encouraging finding that practitioners working in firms with ethical parameters were significantly more likely to engage in ethical practices. Moreover, educating public relations practitioners about the content of ethics statement could positively influence their ethical practices. At the same time, this study’s findings suggest further questions for (...)
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  8. Eyun-Jung Ki, Junghyuk Lee & Hong-Lim Choi (2012). Factors Affecting Ethical Practice of Public Relations Professionals Within Public Relations Firms. Asian Journal of Business Ethics 1 (2):123 - 141.
    Abstract This study was designed to investigate the factors affecting ethical practices of public relations professionals in public relations firms. In particular, the following organizational ethics factors were examined: (1) presence of ethics code, (2) top management support for ethical practice, (3) ethical climate, and (4) perception of the association between career success and ethical practice. Analysis revealed that the presence of an ethics code along with top management support and a non-egoistic ethical climate within public relations firms significantly influenced (...)
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  9. Jung H. Lee (2012). Van Norden, Bryan W. (Tr.), Mengzi: With Selections From Traditional Commentaries. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (3):409-413.
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  10. Jung Lee (2011). Carr, Karen L., and Philip J. Ivanhoe, The Sense of Antirationalism: The Religious Thought of Zhuangzi and Kierkegaard. Dao: A Journal of Comparative Philosophy 10 (2):245-249.
  11. Jung Lee (2011). Reply to Carr and Ivanhoe. Dao: A Journal of Comparative Philosophy 10 (2):253-254.
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  12. Jung H. Lee (2009). Review of Yong Huang (Ed.), Rorty, Pragmatism, and Confucianism: With Responses by Richard Rorty. [REVIEW] Notre Dame Philosophical Reviews 2009 (9).
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  13. Jung H. Lee (2009). The Moral Power of Jim: A Mencian Reading of Huckleberry Finn. Asian Philosophy 19 (2):101 – 118.
    This paper examines the Adventures of Huckleberry Finn in the light of the early Confucian thinker Mencius, arguing in essence that Mencian theories of moral development and self-cultivation can help us to recover the moral significance of Twain's novel. Although 'ethical criticisms' of Huckleberry Finn share a long history, I argue that most interpretations have failed to appreciate the moral significance of Jim, either by focusing on the moral arc of Huck in isolation or by casting Jim in one-dimensional terms (...)
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  14. Jung H. Lee (2008). The Way of Poetic Influence: Revisioning the "Syncretist Chapters" of the Zhuangzi. Philosophy East and West 58 (4):pp. 552-571.
    This essay examines the intra-poetic relationship between the "Inner Chapters" and the "Syncretist Chapters" of the Zhuangzi , exploring the affinities and tensions between the two competing works by analyzing not only how the Syncretist authors deliberately displace and recast the precursor poem by engaging in an act of creative revisionism, but also how the "Syncretist Chapters" unconsciously reveal a hidden debt to the "Inner Chapters," especially in regard to the practices of inner cultivation and a cosmology of the Dao. (...)
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  15. Jung-bae Lee (2008). 天符經을 통해서 본 東學과 多夕의 기독교 이해 ‐기독교의 토착화를 위한 水雲과 多夕의 한 접점 모색. Proceedings of the Xxii World Congress of Philosophy 50:1167-1176.
    What I pay attention to in this article is the relationship between Su-wun (水雲) and Da-seok (多夕) in their thoughts. As is generally known, Dong-hak (東學) has been recognized as an independent national religion which rediscovered the forgotten God of Korean People. It is indicated by the fact that Dong-hak is a system of thought which has inherited and developed the theory of three foundations (三才) as the worldview of Cheonbugyeong. In this paper, what I find to be missing in (...)
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  16. Jung H. Lee (2007). Preserving One's Nature: Primitivist Daoism and Human Rights. Journal of Chinese Philosophy 34 (4):597-612.
  17. Jung H. Lee (2007). What is It Like to Be a Butterfly? A Philosophical Interpretation of Zhuangzi's Butterfly Dream. Asian Philosophy 17 (2):185 – 202.
    This paper attempts to recast Zhuangzi's Butterfly Dream within the larger normative context of the 'Inner Chapters' and early Daoism in terms of its moral significance, particularly in the way that it prescribes how a Daoist should live through the 'significant symbol' of the butterfly. This normative reading of the passage will be contrasted with two recent interpretations of the passage - one by Robert Allinson and the other by Harold Roth - that tend to focus more on the epistemological (...)
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  18. Sohee Park, Junghee Lee, Bradley Folley & Jejoong Kim (2003). Schizophrenia: Putting Context in Context. Behavioral and Brain Sciences 26 (1):98-99.
    Although context-processing deficits may be core features of schizophrenia, context remains a poorly defined concept. To test Phillips & Silverstein's model, we need to operationalize context more precisely. We offer several useful ways of framing context and discuss enhancing or facilitating schizophrenic patients' performance under different contextual situations. Furthermore, creativity may be a byproduct of cognitive uncoordination.
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  19. Jung H. Lee (2000). Abraham in a Different Voice: Rereading "Fear and Trembling" with Care. Religious Studies 36 (4):377 - 400.
    This paper recasts the normative shape of "Fear and Trembling" by presenting an 'ethical reading' based on an ethic of care. It will be argued that Abraham's response represents a commitment to sustain and deepen his fundamental relationship with God, to make absolute his relation to the Absolute. Since most readers tend to focus myopically on 'the trial' itself, apart from the context and history of the God-relationship, the proffered interpretations tend inevitably to distort the nature and significance of Abraham's (...)
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  20. Jung H. Lee (1998). Disputers of the Tao: Putnam and Chuang-Tzu on Meaning, Truth, and Reality. Journal of Chinese Philosophy 25 (4):447-470.
  21. Jung H. Lee (1998). Problems of Religious Pluralism: A Zen Critique of John Hick's Ontological Monomorphism. Philosophy East and West 48 (3):453-477.
    John Hick's "pluralistic hypothesis" of religion essays a comprehensive vision of religious diversity and its attendant soteriological, epistemological, and ontological implications. At the heart of Hick's proposal is the belief in the transcendental unity and soteriological identity of all religions. While coherent and compelling, Hick's model militates against those traditions that do not possess an ultimate noumenal referent that undergirds the phenomenal responses of culturally conditioned traditions. One of those traditions, namely Sōtō Zen Buddhism, at once defies Hick's categories and (...)
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  22. Jung Young Lee (1982). The Origin and Significance of the Chǹyǒk or Book of Correct Change. Journal of Chinese Philosophy 9 (2):211-241.
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  23. Jung Young Lee (1974). Death and Beyond in the Eastern Perspective. [New York,Gordon and Breach.