Search results for 'San-Jin Han' (try it on Scholar)

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  1. San-Jin Han (2001). Modernization and the Rise of Civil Society: The Role of the “Middling Grassroots” for Democratization in Korea. [REVIEW] Human Studies 24 (1-2):113-132.score: 290.0
    This paper attempts to explain why and how the middle class in Korea decisively joined the democratic movement in 1987 by drawing special attention to the role played by the middling grassroots (MG). MG was formed out of the common experience of student activism and contesting subcultures, which were widely dispersed over Korean university campuses during the 1980s. In addition, this paper examines the contrasting views on the Korean democratic transition by Bruce Cumings and Adam Przeworski. This substantive analysis attempts (...)
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  2. Chunfeng Jin (2010). A Reconsideration of the Characteristics of Song-Ming Li Xue. Frontiers of Philosophy in China 5 (3):352-376.score: 150.0
    By analyzing Zhu Xi and Zhang Zai’s three representative explanatory paradigms—that of Feng Youlan, Mou Zongsan and Zhang Dainian, the paper tries to show that studying Chinese philosophy in a Western way and emphasizing logical consistency will unavoidably lead to the defects of simplicity and partiality. In addition to Buddhism and Daoism, Song-Ming philosophy had also absorbed thoughts from the Pre-Qin, Han, Wei and Jin dynasties. The existence of multiple philosophical thoughts and their new synthesis lead to internal contradictions in (...)
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  3. Min Han (1994). Common Themes in Different Lives. Signal Transduction: Prokaiyotic and Simple Eukaryotic Systems (1993). Edited by Janet Kurjan and Barry L. Taylor. Academic Press: San Diego. XIV+463pp. $99.95. Isbn 0‐12‐429350‐6. [REVIEW] Bioessays 16 (6):445-446.score: 120.0
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  4. Cha-gyŏng Han (2008). Hanʼguk Chʻŏrhak Ŭi Maek. Ihwa Yŏja Taehakkyo Chʻulpʻanbu.score: 120.0
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  5. Sŭng-jo Han (1976). Hanʼguk Minjujuŭi Wa Chŏngchʻi Palchŏn.score: 120.0
     
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  6. Qingxiang Han (2011). Han Qingxiang Lun Wen Xuan. Zhonghua Shu Ju.score: 120.0
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  7. Wŏn-jin Han (1805/2008). Ŭirye Kyŏngjŏn Tʻonghaebo. Minjok Munhwa.score: 120.0
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  8. Chong-man Han (2009). Pulgyo Wa Han'guk Sasang. Pulgyo Ch'unch'usa.score: 120.0
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  9. 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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  10. Jingfang Jin (2010). Jin Jingfang Ru Xue Lun Ji. Sichuan da Xue Chu Ban She.score: 120.0
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  11. Kaicheng Jin (2010). Jin Kaicheng Wen Xuan. Beijing da Xue Chu Ban She.score: 120.0
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  12. Yuelin Jin (2011). Jin Yuelin Hui Yi Lu. Beijing da Xue Chu Ban She.score: 120.0
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  13. Yuelin Jin (2005). Jin Yuelin Xuan Ji =. Jilin Ren Min Chu Ban She.score: 120.0
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  14. Yong-Soon Kim, Jin-Hee Park & Sung-Suk Han (2007). Differences in Moral Judgment Between Nursing Students and Qualified Nurses. Nursing Ethics 14 (3):309-319.score: 120.0
    This longitudinal study examined how nursing students' moral judgment changes after they become qualified nurses working in a hospital environment. The sample used was a group of 80 nursing students attending a university in Suwon, Korea, between 2001 and 2003. By using a Korean version of the Judgment About Nursing Decisions questionnaire, an instrument used in nursing care research, moral judgment scores based on Ketefian's six nursing dilemmas were determined. The results were as follows: (1) the qualified nurses had significantly (...)
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  15. Xiangming Liang (2010). Ming Mo Qing Chu Hui Zu San da Han Wen Yi Zhu Jia Lun Li Si Xiang Yan Jiu =. Guang Ming Ri Bao Chu Ban She.score: 42.0
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  16. Cairu Bai (2007). Dao Jiao Sheng Tai Si Xiang de Xian Dai Jie Du: Liang Han Wei Jin Nan Bei Chao Dao Jiao Yan Jiu. She Hui Ke Xue Wen Xian Chu Ban She.score: 36.0
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  17. Huaixin Huang (ed.) (2011). Han Jin Kong Shi Jia Xue Yu "Wei Shu" Gong An. Xiamen da Xue Chu Ban She.score: 36.0
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  18. Fang Jun (2006). The Demonstration of Classic in Two Han Dynasties and The Pregnance of Philosophy in Wei and Jin Dynasties. Modern Philosophy 2:014.score: 36.0
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  19. Achim Mittag & Min & Ye (2008). Empire on the Brink: From the Demise of the Han Dynasty to the Fall of the Liang Dynasty. Notes on Chinese Historiography in the Wei-Jin-Nanbeichao Period. In Fritz-Heiner Mutschler & Achim Mittag (eds.), Conceiving the Empire: China and Rome Compared. Oup Oxford.score: 36.0
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  20. Zengmin Xia (2009). Ru Xue Chuan Bo Yu Han Jin Nan Chao Wen Hua Bian Qian. Hua Zhong Ke Ji da Xue Chu Ban She.score: 36.0
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  21. Yijun Xiong (2009). Lun Xian Dai Xi Fang Fa Li Xue de San da Lun Zhan: Ji Yu Gu Jin Zhi Zheng Li Chang de Shen Shi. Shandong Ren Min Chu Ban She.score: 36.0
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  22. Nianqun Yang (2011). Ru Xue di Yu Hua de Jin Dai Xing Tai (Zeng Ding Ben): San da Zhi Shi Qun Ti Hu Dong de Bi Jiao Yan Jiu. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.score: 36.0
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  23. Sang-gon Yi (2009). Han Wŏn-Jin. Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.score: 36.0
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  24. Li Yuanguo (2006). Achievement ofTaoism Geography in Han and Jin Dynasty. Religious Studies 3:2-10.score: 36.0
     
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  25. Yaoke Zang (2009). San Xuan Yu Quan Shi: Quan Shi Xue Shi Yu Xia de Wei Jin Xuan Xue Yan Jiu = Sanxuan Yu Quanshi. Henan da Xue Chu Ban She.score: 36.0
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  26. Haichun Zeng (2008). Liang Han Wei Jin Zhe Xue Shi. Wu Nan Tu Shu Chu Ban Gu Fen You Xian Gong Si.score: 36.0
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  27. Nello Cipriani (2012). Revelación cristiana y verdad en san Agustín. A propósito de un ensayo reciente. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 57 (226):383-411.score: 21.0
    En el artículo se hace una serie de observaciones al ensayo de A. Milano sobre el concepto de verdad y revelación cristiana en san Agustín, publicado en el libro "Quale verità" (Dehoniana 1999), señalando que el autor deja de lado algunas precisiones que los agustinólogos han hecho, particularmente las relativas al pensamiento de san Agustín acerca de la revelación trinitaria y de la relación Cristo-Verdad.
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  28. Lide Zhang (2010). Dang Zhe Xue Yu Shang Jin Dai Wu Li Xue. Shui Xing Wen Hua Shi Ye Chu Ban She.score: 21.0
    Zi xu -- Di 1 zhang yu zhou san yuan: xin, wu, neng -- Di 2 zhang jin dai wu li xue de zhe xue yi yi -- Di 3 zhang xin wu neng de ji ben te xing yu yu zhou ji ben fa ze -- Di 4 zhang yu zhou san jie -- Di 5 zhang yu zhou de sheng cheng bian hua -- Di 6 zhang zong jie yu ying yong.
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  29. 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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  30. 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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  31. Bonnie Glass-coffin (2010). Shamanism and San Pedro Through Time: Some Notes on the Archaeology, History, and Continued Use of an Entheogen in Northern Peru. Anthropology of Consciousness 21 (1):58-82.score: 18.0
    This paper discusses archaeological, historical, and contemporary ethnographic evidence for the use of the San Pedro cactus in northern Peru as a vehicle for traveling between worlds and for imparting the “vista” (magical sight) necessary for shamanic healers to divine the cause of their patients' ailments. Using iconographic, ethnohistorical, and ethnographic evidence for the uninterrupted use of this sacred plant as a means of access to the Divine and as a tool for healing, it describes the relationship between San Pedro, (...)
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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. Mario Bunge (2002). El efecto San Mateo. Polis 2.score: 18.0
    El autor recoge el versículo 13 del capítulo 19 del Evangelio atribuido a San Mateo reza así : "porque a cualquiera que tiene, le será dado, y tendrá más; pero al que no tiene, aún lo que tiene le será quitado", y lo vincula a la sociología de la ciencia, para a través del "efecto San Mateo" -los investigadores científicos eminentes cosechan aplausos mucho más nutridos, que otros investigadores, menos conocidos, por contribuciones equivalentes- exponer la estratificación social de las comunidades (...)
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  37. Miguel A. Vázquez Villagrasa (2003). Leer a San Agustín. Logos: Anales Del Seminario de Metafísica 36:289-300.score: 18.0
    Las Confesiones de San Agustín son una obra muy peculiar. Lectores e investigadores convienen en ello. No es fácil ‘definir’ ni comprender ese escrito. El presente estudio intenta una aproximación a su contenido mediante un examen de ciertos rasgos característicos de la obra que derivan de su propia singularidad. Y denunciamos también algunos impedimentos de comprensión y lectura. Confiemos en que esta mirada pueda ofrecer una guía inicial, pero orientadora, a la misma. Además, el estudio formal y temático revela una (...)
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  38. Lucero González Suárez (2012). Hacia una fenomenología del "Cántico espiritual" de San Juan de la Cruz. Directrices hermenéuticas provenientes del prólogo y la anotación. 'Ilu. Revista de Ciencias de Las Religiones 17:59-76.score: 15.0
    Assuming along with Heidegger that philosophy is ontology of its object and phenomenology by its method, the intention is to present some guidelines for the hermeneutics of mystical poetry; specifically for the Cántico Espiritual. For this purpose, a description is essential to poetry, intended to clarify why this is so pure spoken, followed by the characterization of mystical poetry. Later I show that the ineffability of mystical poetry is a feature that belongs because this is original word that establishes a (...)
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  39. Marcia Bianchi Villelli, Silvana Buscaglia & Bruno Sancci (2013). Una Genealogía de Los Planos Históricos Del Fuerte San JoséA Genealogy of Historical Maps of Fuerte San José. (Península Valdés, Chubut, 18th Century). Corpus.score: 15.0
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  40. Jürgen Mettepenningen & Enrique Eguiarte (2010). Más allá del déficit de teología (1930-1965): La "nouvelle Théologie" y el redescubrimiento de Agustín. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 55 (216):165-184.score: 14.0
    El artículo ofrece una visión de conjunto, preliminar y general, del "status quaestionis" del influjo de san Agustín en el desarrollo de la "nouvelle théologie". Acerca de ésta proporciona una visión general histórico-teológica, entreverada con el interés que por el pensamiento de san Agustín han mostrado los representantes de aquélla.
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  41. Hans van Reisen (2008). Con la cabeza en el cielo, pero con los pies firmes en la tierra: la predicación de san Agustín en el día de la Ascensión. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 53 (210):443-452.score: 13.0
    El artículo analiza los sermones de san Agustín sobre la Ascensión del Señor, centrándose en el significado que Agustín da a los cuarenta días, la relación de los apóstoles con los creyentes, la fuerza expresiva de la Ascensión, su significado en la vida espiritual de los creyentes y finalmente la importancia de fijar la mirada en Cristo.
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  42. Hans van Reisen (2010). El viento ¿aún sopla donde quiere?: La predicación de san Agustín en la fiesta de Pentecostés. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 55 (216):63-75.score: 13.0
    El artículo recorre los sermones de san Agustín predicados el día de Pentecostés. Señala las ideas más importantes de aquéllos, particularmente las que no son habituales en nuestros días y que el arte tampoco ha reflejado.
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  43. 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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  44. 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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  45. Alasdair I. Houston (2009). San Marco and Evolutionary Biology. Biology and Philosophy 24 (2):215-230.score: 12.0
    Gould and Lewontin use San Marco, Venice, to criticise the adaptationist program in biology. Following their lead, the architectural term “spandrel” is now widely used in biology to denote a feature that is a necessary byproduct of other aspects of the organism. I review the debate over San Marco and argue that the spandrels are not necessary in the sense originally used by Gould and Lewontin. I conclude that almost all the claims that Gould makes about San Marco are wrong (...)
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  46. 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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  47. 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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  48. 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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  49. Javier Virués-Ortega, Gualberto Buela-Casal, María Teresa Carrasco-Lazareno, Pamela D. Rivero-Dávila & Raúl Quevedo-Blasco (2011). A Systematic Archival Inquiry on Juan Huarte de San Juan (1529–88). History of the Human Sciences 24 (5):0952695111410929.score: 12.0
    Juan Huarte de San Juan (1529–88) was a physician of the Spanish Renaissance. He wrote the Examen de Ingenios para las Ciencias, translated as The Trial of Men’s Wits (1989[1575–94]), a book that has been acknowledged as a precursor of educational psychology, organizational psychology, behaviorism, neuropsychology and psychiatry. Huarte suggested that before beginning a course of study, students’ intellectual capabilities (i.e. ingenio) should be matched up with the professional studies that best suit their aptitudes. His book had a great impact (...)
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  50. 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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