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

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  1.  17
    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.
    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. 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.
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  3.  15
    Chunfeng Jin (2010). A Reconsideration of the Characteristics of Song-Ming Li Xue. Frontiers of Philosophy in China 5 (3):352-376.
    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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  4.  2
    Sunhui Choi, Jinmi Lee, Yujung Shin, JuRy Lee, JiYoung Jung, Myongja Han, JeongSuk Son, YounKyung Jung, Soon-Haeng Lee, Sang-Bum Hong & Jin-Won Huh (forthcoming). Effects of a Medical Emergency Team Follow-Up Programme on Patients Discharged From the Medical Intensive Care Unit to the General Ward: A Single-Centre Experience. Journal of Evaluation in Clinical Practice:n/a-n/a.
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  5.  2
    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.
    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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  6. Wŏn-jin Han (1805/2008). Ŭirye Kyŏngjŏn Tʻonghaebo. Minjok Munhwa.
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  7. Cha-gyŏng Han (2008). Hanʼguk Chʻŏrhak Ŭi Maek. Ihwa Yŏja Taehakkyo Chʻulpʻanbu.
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  8. Sŭng-jo Han (1976). Hanʼguk Minjujuŭi Wa Chŏngchʻi Palchŏn.
     
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  9. Qingxiang Han (2011). Han Qingxiang Lun Wen Xuan. Zhonghua Shu Ju.
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  10. Chong-man Han (2009). Pulgyo Wa Han'guk Sasang. Pulgyo Ch'unch'usa.
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  11. Myŏn-hŭi Han (2009). Tong Asia Ŭi Munmyŏng Kwa Han 'Guk Ŭi Saengt'aejuŭi =. Ch'ŏrhak Kwa Hyŏnsilsa.
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  12. Jingfang Jin (2010). Jin Jingfang Ru Xue Lun Ji. Sichuan da Xue Chu Ban She.
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  13. Kaicheng Jin (2010). Jin Kaicheng Wen Xuan. Beijing da Xue Chu Ban She.
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  14. Yuelin Jin (2011). Jin Yuelin Hui Yi Lu. Beijing da Xue Chu Ban She.
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  15. Yuelin Jin (2013). Jin Yuelin Quan Ji. Ren Min Chu Ban She.
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  16. Yuelin Jin (2005). Jin Yuelin Xuan Ji =. Jilin Ren Min Chu Ban She.
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  17. 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.
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  18.  1
    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.
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  19. 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.
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  20. Huaixin Huang (ed.) (2011). Han Jin Kong Shi Jia Xue Yu "Wei Shu" Gong An. Xiamen da Xue Chu Ban She.
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  21. 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
     
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  22. 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.
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  23. 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.
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  24. 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.
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  25. Sang-gon Yi (2009). Han Wŏn-Jin. Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
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  26. Li Yuanguo (2006). Achievement ofTaoism Geography in Han and Jin Dynasty. Religious Studies 3:2-10.
     
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  27. 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.
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  28. Haichun Zeng (2008). Liang Han Wei Jin Zhe Xue Shi. Wu Nan Tu Shu Chu Ban Gu Fen You Xian Gong Si.
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  29.  1
    Alexus McLeod (2015). Philosophy in Eastern Han Dynasty China. Philosophy Compass 10 (6):355-368.
    The philosophy of the Han Dynasty, especially that of the Eastern Han , is an unjustly neglected area of scholarship on early Chinese thought. In this article, I introduce the thought of a number of important Eastern Han philosophers, with particular attention to Wang Chong, Wang Fu, Xu Gan, and Wang Su. I also explain the major features of Eastern Han thought as distinct from that of the Warring States and Western Han periods, and consider their origins in reaction to (...)
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  30. 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.
    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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  31.  2
    Xu Kangsheng (1981). A Brief Discussion of the "Xuanxue" School of the Wei-Jin Period. Contemporary Chinese Thought 13 (1):57-86.
    The philosophy of the Wei-Jin era had a unique character of its own which was different from the classicial studies of the Han dynasty and which gave rise to the so-called "Xuanxue" movement that paid homage to the philosophies of Laozi and Zhuangzi. This school has not been well studied in scholarly circles. In the present article, I would like to discuss my own rather crude views of the following problems.
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  32. Lide Zhang (2010). Dang Zhe Xue Yu Shang Jin Dai Wu Li Xue. Shui Xing Wen Hua Shi Ye Chu Ban She.
    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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  33. Kyŏm-jin Ha (2008). Hanʼguk Yuhakcha 167-in Ŭi Saengae Wa Sasang. Nanam.
    1. Hanʼguk Yuhak ŭi sŏmak ŭl yŏn Yuhakchadŭl -- 2. Tʻoegye rŭl kyesŭnghan Yuhakchadŭl -- 3. Yŏngnam ŭi Yuhakchadŭl -- 4. Kiho ŭi Yuhakchadŭl -- 5. Horak nonjaeng ŭi Yuhakchadŭl -- 6. Kyŏngse, Sudo, Chʻŏngŭn ŭi Yuhakchadŭl.
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  34.  1
    Jin Chunfeng (1990). The Confucian Philosophy of Man in the Han Period. Chinese Studies in History 23 (3):22-31.
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  35. Nello Cipriani (2011). Las obras de san Ambrosio en los escritos de san Agustín anteriores al episcopado. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 56 (222):385 - 424.
    El artículo estudia las huellas que, en la producción agustiniana dle período indicado en el título, han dejado las siguientes obras ambrosianas: Del fide, De Spiritu Sancto, Exameron, De paradiso, Expositio euangelii secundum Lucam y Exposito Ps. 118.
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  36.  1
    Ingrid Hecker (2001). Thomas Berry and Brian Swimme, The Universe Story, Harper San Francisco, 1992, 320 p. Polis 1.
    Todos los humanos, cualquiera sea su edad y en cualquier momento de la historia en que los situemos, se han preguntado de una forma u otra, acerca del origen de nuestra especie, del origen de la tierra, del universo, del origen, en fin, del tiempo y del espacio. Son preguntas eternas que de una forma u otra, reflejan la magia del misterio que envuelve nuestra presencia como especie en este hermoso globo azulado perdido en la inmensidad del universo infinito. Esta (...)
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  37. 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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  38. Ho-jin Ch'oe (ed.) (2008). Mirae Sŏnjin Han'guk Ŭi Haengjŏng Yŏn'gu. Pŏmmunsa.
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  39. Ik-han Ch'oe (2011). Sirhakp'a Wa Chŏng Ta-San. Sŏhae Munjip.
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  40. David Vincent Meconi (2009). Tres momentos de éxtasis en las 'Confesiones' de san Agustín. Augustinus: Revista Trimestral Publicada Por Los Padres Agustinos Recoletos 54 (214):453-468.
    Este artículo examina tres momentos de éxtasis, según han quedado recogidos en los libros 6-9 de las "Confesiones". Los relatos de las conversiones de Agustín a lo largo de las "Confesiones" están claramente señalados por tres compromisos intelectuales: el maniqueísmo, el neoplatonismo y el cristianismo. Sostiene que Agustín usa la experiencia del éxtasis para señalar cada una de estas tres fases de su odisea espiritual. Más aún, al hacer esto, este método de argumentación ilumina una escena memorable que, a primera (...)
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  41. Yong-jin Wŏn & Kyu-ch'an Chŏn (eds.) (2006). Sinhwa Ŭi Ch'urak, Kugik Ŭi Yuryŏng: Hwang U-Sŏk, Kŭrigo Han'guk Ŭi Chŏnŏlliŭm. Hannarae.
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  42. 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.
    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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  43.  65
    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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  44.  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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  45.  80
    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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  46.  65
    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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  47.  80
    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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  48.  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 (...)
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  49.  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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  50.  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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