Search results for 'Philosophy, Korean' (try it on Scholar)

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  1. Min-hong Chʼoe (1978). A Modern History of Korean Philosophy. Seong Moon Sa.
     
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  2. Yang-Seok Yoo (2007). The Book of Korean Tea: A Guide to the History, Culture and Philosophy of Korean Tea and the Tea Ceremony. Myung Won Cultural Foundation.
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  3.  14
    Dae-Ryun Chung (2008). A Study on Developing Picture Books and Parent-Teacher Manuals for Philosophy for Korean Young Children. Proceedings of the Xxii World Congress of Philosophy 27:111-122.
    This paper is a short report about a series of picture books and manuals designed for P4C (especially Philosophy for Korean Young Children). There were not proper educational reading materials or books to help Korean young children to think by (or for) themselves and dialogue with. Dr. Sharp’s is a very helpful guidebook for young children to think by themselves, dialogue with friends, and discuss with others (peers, older or younger children, teacher and parents, etc.). However, (...)
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  4.  5
    Taesoo Lee (2012). Philosophy as Self-Examination and Korean Philosophy. Journal of Philosophical Research 37 (Supplement):353-360.
    The purpose of this paper is to clarify the issue of the meaning to be attributed to our talk of Korean philosophy. Of course, the answer to all the questions that can be raised concerning this issue depends on our conception of philosophy. I start by claiming that philosophy should be an ars vivendi aiming at making our life worth living. Drawing on Socrates’s saying that the unexamined life is not worth living, I try to show that philosophical inquiry (...)
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  5. Charles Muller, The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration 通達) and Essence-Function 體用) in Wŏnhyo, Chinul and Kihwa.
    Korean Buddhism is distinctive within the broader field of East Asian Buddhism for the pronounced degree of its syncretic discourse. Korean Buddhist monks throughout history have demonstrated a marked tendency in their essays and commentaries to focus on the solution of disagreements between various sects within Buddhism, or on conflicts between Buddhism and other religions. While a strong ecumenical tendency is noticeable in the writings of dozens of Korean monks, among the most prominent in regard to their (...)
     
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  6. Youngsun Back & Philip J. Ivanhoe (eds.) (2016). Traditional Korean Philosophy: Problems and Debates. Rowman & Littlefield International.
    With contributions by some of the best and most significant contemporary Korean philosophers, this important volume provides an overview of the different debates, problems, figures and periods that make up traditional Korean Buddhist and Confucian thought. The book highlights the richness and diversity of Korean philosophy as a vital and ongoing philosophical endeavour.
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  7.  21
    ByoungShup Park (2008). The Distinctions of Korean Philosophy. Proceedings of the Xxii World Congress of Philosophy 29:109-127.
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  8.  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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  9. Shin-yong Chun (ed.) (1979). Korean Thoughts. International Cultural Foundation.
     
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  10. Yun-gyŏng Kim (2007). Chʻŏngsonyŏn Ŭl Wihan Hanʼguk Chʻŏrhaksa: Tanʼgun Sinhwa Esŏ Hyŏndae Chʻŏrhak Kkaji = the History of Philosophy. [REVIEW] Turi Midiŏ.
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  11. Jaehoon Yeon & Jieun Kiaer (eds.) (2010). Selected Papers From the 2nd European Conference on Korean Linguistics. Lincom Europa.
     
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  12.  34
    Jae Seong Lee (2008). Contributing to the Development of Postmodern Critical Theory with Eastern Philosophy. Proceedings of the Xxii World Congress of Philosophy 26:69-75.
    This paper concerns broadly with the works of such ethical postmodern theorists as Jacques Derrida, Emmanuel Levinas, Giles Deleuze, focusing on how we can contribute to the development of their ideas by discussing Laozi and Zhuanzi’s Taoism, Buddhism, and modern Korean Neo-Confucianism of Toe-gae Lee. I claim that for criticism and art, literature, film and culture as well as philosophy itself, we are now facing this new need of another notion of subjectivity that not only accepts difference but takes (...)
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  13.  23
    Said Shermuhamedov (2008). Today's Philosophy. Proceedings of the Xxii World Congress of Philosophy 16:249-254.
    We know the history of philosophy as Arabian, English, American, Greece, Indian, Chinese, Korean, German, Russian, French, Japanese… But it is surprisingly that we do not use more common concept as "national philosophy", which may be included in notions "regional" and "world" philosophy. The other words common to all mankind. As the President of Independent Republic of Uzbekistan Islam Karimov emphasized, "It is important to understand the life giving, deep sources of national culture, East philosophy which serve at vigorous (...)
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  14.  13
    Jaesoon Park (2008). The Philosophy of HAM, Seok Heon as an Encounter of the Eastern and Western Cultures. Proceedings of the Xxii World Congress of Philosophy 50:525-557.
    The purpose of this essay is to identify the characters of Ham's philosophy that have been formed through the historical process of the encounter between the Eastern and Western civilizations. Views of the academics on Ham have been divided in two; those who regard Ham as a philosopher characterizing oriental Korean cultural thought, and those who see him with the characteristics of Christianity and Western modern cultural thought. In this essay I will show that Ham formed an integrated thought (...)
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  15.  5
    Sang-Jun Ryu (2008). Strengthening the Thinking in Korean Secondary Education. Proceedings of the Xxii World Congress of Philosophy 37:241-250.
    As far as I’m concerned, Korean moral education is facing the new challenge and new era. I’m teaching Korean secondary school studens as an Ethic teacher in high school and EBS lecturer as well. I’m worried about Korean education especially in middle and high school. There was missing thinking those parts cause an entrance examination, only for university in Korea. In this a serious worry, I found some exits from significant experience. First, I’d like to mention about (...)
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  16.  1
    Shinae Won (2008). John D. Caputo's Undecidability and Flux Model for Korean Christian Educators. Proceedings of the Xxii World Congress of Philosophy 24:53-61.
    The goal of this thesis is to undo those assumptions about understanding and the doxastic and social relationships that are concomitant with those assumptions, while offering a different way of construing understanding that is conducive to allowing Christian religious educators to move forward in their work, especially as that work concerns intergenerational strife. This rewriting of our notions of understanding and relationship will be in a direction wherein thedistinctions between faith, knowledge, self-understanding, enculturation, and ethical choice are blurred. Accordingly, this (...)
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  17.  32
    Robert Audi (ed.) (1999). The Cambridge Dictionary of Philosophy. Cambridge University Press.
    Widely acclaimed as the most authoritative and accessible one-volume dictionary available in English (and now with translations into Chinese, Korean, Russian, Italian, and Spanish underway) this second edition offers an even richer, more comprehensive, and more up-to-date survey of ideas and thinkers written by an international team of 436 contributors. Includes the most comprehensive entries on major philosophers, 400 new entries including over 50 on preeminent contemporary philosophers, extensive coverage of rapidly developing fields such as the philosophy of mind (...)
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  18.  11
    Dong-Jin Lee & M. Joseph Sirgy (1999). The Effect of Moral Philosophy and Ethnocentrism on Quality-of-Life Orientation in International Marketing: A Cross-Culturaal Comparison. [REVIEW] Journal of Business Ethics 18 (1):73 - 89.
    This paper examines the effects of moral philosophy and ethnocentrism on quality of life orientation in international marketing. It also provides a cross-cultural comparison of ethical values between Koreans and Americans. International quality-of-life (IQOL) orientation refers to marketers' disposition to make decisions to enhance the well-being of consumers in foreign markets while preserving the well-being of other stakeholders. It is hypothesized that marketers' moral philosophy and ethnocentrism influence the development of marketers' IQOL. Specifically, the higher the IQOL orientation of international (...)
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  19.  73
    A. Pablo Iannone (2001). Dictionary of World Philosophy. Routledge.
    This is the first comprehensive reference to the vast field of world philosophy. The Dictionary covers all the major subfields of the discipline, with entries drawn from West African, Arabic, Chinese, Indian, Japanese, Jewish, Korean, Latin American, Maori, and Native American philosophy--including Nahua philosophy, a previously unexplored, but key instance of Pre-Hispanic thought. Entries include: * abazimu * abortion * Advaita * afrocentricity * age of the world * artificial life * baskets of knowledge * bhakti body *brotherhood * (...)
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  20.  12
    James T. Bretzke (2001). Bibliography on East Asian Religion and Philosophy. E. Mellen Press.
    Machine generated contents note: INTRODUCTION 1 -- Focus of the Sections and Sub-sections 1 -- East Asian Internet Resources 1 -- A Note on Using the Index 2 -- GENERAL WORKS ON PHILOSOPHY& RELIGION IN ASIA 5 -- BUDDHISM 37 -- Primary Sources 37 -- Buddhist Ethics 38 -- Buddhism and Judeo-Christianity 52 -- Zen Buddhism 69 -- Other Works on Buddhism 76 -- CONFUCIANISM 95 -- Chinese and Confucian Classics 95 -- Translations of the Four Books 95 -- Translations (...)
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  21. Chae-sik Chung (2006). Between Principle and Situation: Contrasting Styles in the Japanese and Korean Traditions of Moral Culture. Philosophy East and West 56 (2):253-280.
    : We may better understand the development of the Neo-Confucian religiousethical tradition in East Asia if we can discern the different ways that the scholars of Japan and Korea reacted to and adjusted the discourse of the tradition. Focusing on the optimistic concept of human nature and an ethic of situation developed by the Kogakuha scholars in Japan, we will contrast them with the more rigoristic philosophy of kyŏng (reverential seriousness) and an ethic of principle emphasized by the Korean (...)
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  22.  33
    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.
    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 (...)
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  23. Chin-O. An (2007). Honam Yuhak Ŭi Tʻamgu. Simmian.
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  24. John Berthrong & Yih-Hsien Yu (2007). Is Daoxue Process Philosophy? Philosophy and Culture 34 (6):155-168.
    Since the 1950s, Lee Joseph of Zhu Xi of the Road, learn to criticism that many aspects of Taoism is similar to Whitehead's qualification process philosophy, which Zhu large amount of philosophical comprehensive work is the right assessment, triggering In order to controversy . This paper argues that there are many real reason is that Zhu and Whitehead都qualification processes philosopher. According to Whitehead's thought, emphasizing the role or function of qualifications process description is the qualification process may philosopher. Zhu Xi (...)
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  25. Ki-gŭn Chang (2009). Hanminjok Ŭi Chajusŏng Kwa Todŏksŏng: Uri Ka Wigi Rŭl Kŭkpok Haja. Myŏngmundang.
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  26. Sam-hyŏn Chang (2007). Hanʼguk Sasang Kwa Kyoyang. Kyousa.
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  27. Sŭng-hŭi Chang (2005). Tasan Yulli Sasang Yŏnʼgu. Kyŏngin Munhwasa.
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  28. Tʻae-il Chegal (2004). Han Sasang Ŭi Ppuri Rŭl Chʻajasŏ. Tŏburŏ Chʻaek.
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  29. Tu-Hwan Chi (2009). Chosŏn Sŏngnihak Kwa Munhwa. Yŏksa Munhwa.
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  30. Hong-sŏk Chŏn (2006). Chosŏn Hugi Pukhakpʻa Ŭi Taejunggwan Ihae: Tong Asia Chungse Kukche Ideollogi Hwairon Ŭi Haebing. HanʼGuk Haksul Chŏngbo.
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  31. Sŏng-chʻŏl Chŏng (2010). Hyŏndae Purŭjyoa Sahoehak Pipʻan. Sahoe Kwahak Chʻulpʻansa.
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  32. Kyŏng-Hwan Chŏng (ed.) (2008). Hanʼguk Sasang Ŭi Wŏnhyŏng Kwa Chŏnʼgae. Igyŏng.
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  33. Yŏng-hŭi Chŏng (2008). Hyŏndae Sahoe Wa Ch'ŏrhak: Ch'ŏngsonyŏn Ŭi Chŏngch'esŏng Kwa Kach'igwan Kyoyuk Ŭl Wihan Immunsŏ. Kyoyuk Kwahaksa.
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  34. Pyŏng-nyŏn Chŏng (2006). Kobong Sŏnsaeng Ŭi Saengae Wa Hangmun. Chŏnnam Taehakkyo Chʻulpʻanbu.
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  35. Ta-un Chŏng (2010). Pŏmbu Kim Chŏng-Sŏl Ŭi P'ungnyu Sasang: Mŏt, Hwa, Myo. Sŏnin.
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  36. Sŏng-chʻŏl Chŏng (2010). Sirhakpʻa Ŭi Chʻŏrhak Sasang Kwa Sahoe Chŏngchʻijŏk Kyŏnhae. Sahoe Kwahak Chʻulpʻansa.
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  37. 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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  38. To-wŏn Chŏng (2010). T'oegye Yi Hwang Kwa 16-Segi Yuhak. Munsach'ŏl.
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  39. Pong-ik Ch'oe (2009). Chosŏn Ch'ŏrhaksa Kaeyo. Sahoe Kwahak Ch'ulp'ansa.
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  40. Sŏng-san Cho (2007). Chosŏn Hugi Nangnonʼgye Hakpʻung Ŭi Hyŏngsŏng Kwa Chŏnʼgae. Chisik Sanŏpsa.
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  41. Yong-hŏn Cho (2010). Cho Yong-Hŏn Ŭi Tongyanghak Kangŭi. Raendŏm Hausŭ.
    v. 1. Insa p'yŏn -- v. 2. Ch'ŏnmun p'yŏn.
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  42. Yŏng-jin Chʻoe (2005). Chosŏnjo Yuhak Sasangsa Ŭi Yangsang. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  43. Chae-mok Chʻoe (2009). Dong Ya Yangming Xue =. Zhongguo Ren Min da Xue Chu Ban She.
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  44. Min-hong Chʻoe (1969). Hanʼguk Chʻŏrhak.
     
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  45. Yŏng-jin Ch'oe (ed.) (2009). Han'guk Ch'ŏrhaksa: 16-Kae Ŭi Chuje Ro Ingnŭn Han'guk Ch'ŏrhak. Saemunsa.
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  46. Mun-hyŏng Chʻoe (2004). Hanʼguk Chŏntʻong Sasang Ŭi Tʻamgu Wa Chŏnmang. Kyŏngin Munhwasa.
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  47. Hwi-gak Cho (2004). Hanʼguk Chŏngchʻi Sasangsa. InʼGan Sarang.
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  48. Yŏng-jin Chʻoe (2008). Hanguo Ru Xue Si Xiang Yan Jiu =. Dong Fang Chu Ban She.
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  49. Tong-Hwan Chʻoe (2006). Han Sasang Kwa Dainaemik Kʻoria =. Chihye Ŭi Namu.
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  50. Chʻang-yŏl Cho (2008). Hoejae Yi Ŏn-Jŏk Ŭi Kyŏnghak Sasang. HanʼGuk Haksul Chŏngbo.
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