Search results for 'Sang Chul Chong' (try it on Scholar)

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  1. Min Chŏng (2011). Sam Ŭl Pakkun Mannam: Sŭsŭng Chŏng Yag-Yong Kwa Cheja Hwang Sang. Munhak Tongne.score: 1260.0
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  2. U. -yŏng Chŏng (2008). Yŏkchu Sok Samgang Haengsilto / Chŏng U-Yŏng, Yi Chŏng-Il, Chŏng Sang-Hun. HanʼGuk Munhwasa.score: 1260.0
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  3. Randolph Blake, Duje Tadin, Kenith V. Sobel, Tony A. Raissian & Sang Chul Chong (2006). Strength of Early Visual Adaptation Depends on Visual Awareness. Pnas Proceedings of the National Academy of Sciences of the United States of America 103 (12):4783-4788.score: 870.0
  4. Karla Evans & Sang Chul Chong (2012). Distributed Attention and its Implication for Visual Perception. In Jeremy M. Wolfe & Lynn C. Robertson (eds.), From Perception to Consciousness: Searching with Anne Treisman. Oxford University Pressscore: 870.0
  5. [deleted]Allison Yamanashi Leib, Ayelet N. Landau, Yihwa Baek, Sang C. Chong & Lynn Robertson (2012). Extracting the Mean Size Across the Visual Field in Patients with Mild, Chronic Unilateral Neglect. Frontiers in Human Neuroscience 6:267-267.score: 240.0
    Previous studies suggest that normal vision extracts statistical information from sets of objects across the visual field (e.g., mean size). In this study, we explore whether patients with left unilateral neglect extract statistical summaries in a typical manner. We tested 4 patients with left unilateral neglect using a visual search task that varied the mean size of a group of circles within the display. The task was to report whether a target circle was present or not. On each trial, we (...)
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  6. Sŏng-sik Chŏng (2009). Chŏng Mong-Ju: Han'guk Tohak Ŭi Tansŏ Rŭl Yŏlda. Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.score: 180.0
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  7. Sŏng-hŭi Chŏng (2009). Kim Chong-Jik: Chosŏn Tohak Ŭi Punsuryŏng. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.score: 180.0
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  8. Ta-un Chŏng (2010). Pŏmbu Kim Chŏng-Sŏl Ŭi P'ungnyu Sasang: Mŏt, Hwa, Myo. Sŏnin.score: 180.0
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  9. Yag-Yong Chŏng (2010). Yŏkchu Kukcho Chŏllyego: Chosŏn Kwa Chungguk Ŭi Chŏllye Nonjaeng E Taehan Chŏng Yag-Yong Ŭi Pip'yŏng. Simsan.score: 180.0
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  10. Sang-ho Yi (2008). Yangmyŏng Upʻa Wa Chŏng Che-du Ŭi Yangmyŏnghak. Hyean.score: 36.0
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  11. Chong Kim Chong (1992). Ethical Egoism and the Moral Point of View. Journal of Value Inquiry 26 (1):23-36.score: 30.0
    Interpretations of ethical egoism as advocating the unconstrained harming of others, or as an absurd meta-ethical definition of morality, are unwarranted. The social definition of morality provided by, e.g., William Frankena, fails to rule out egoism. Instead, it forms the background against which egoism develops as a possible, normative position. Examples from "The Immoralist" and "Zorba the Greek" illustrate this possibility.
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  12. Nicholas S. Fitz, Roland Nadler, Praveena Manogaran, Eugene W. J. Chong & Peter B. Reiner (2014). Public Attitudes Toward Cognitive Enhancement. Neuroethics 7 (2):173-188.score: 30.0
    Vigorous debate over the moral propriety of cognitive enhancement exists, but the views of the public have been largely absent from the discussion. To address this gap in our knowledge, four experiments were carried out with contrastive vignettes in order to obtain quantitative data on public attitudes towards cognitive enhancement. The data collected suggest that the public is sensitive to and capable of understanding the four cardinal concerns identified by neuroethicists, and tend to cautiously accept cognitive enhancement even as they (...)
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  13. Kim-Chong Chong (2003). Xunzi's Systematic Critique of Mencius. Philosophy East and West 53 (2):215 - 233.score: 30.0
    Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated its role in (...)
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  14. Kim-Chong Chong (2006). Zhuangzi and the Nature of Metaphor. Philosophy East and West 56 (3):370 - 391.score: 30.0
    While it is well known that Zhuangzi uses metaphor extensively, there is much less appreciation of the role that it plays in his thought-a topic that is investigated in this essay. At the same time, this investigation is closely concerned with questions about the nature of metaphor. Comparisons are made between a central metaphorical structure in the Zhuangzi on the one hand and contemporary views of the nature of metaphor by Donald Davidson and by Lakoff and Johnson on the other. (...)
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  15. Kim Chong Chong (2003). Xunzi's Systematic Critique of Mencius. Philosophy East and West 53 (2):215-233.score: 30.0
    : Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated its role (...)
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  16. Kim Chong Chong (2006). Zhuangzi and the Nature of Metaphor. Philosophy East and West 56 (3):370-391.score: 30.0
    : While it is well known that Zhuangzi uses metaphor extensively, there is much less appreciation of the role that it plays in his thought—a topic that is investigated in this essay. At the same time, this investigation is closely concerned with questions about the nature of metaphor. Comparisons are made between a central metaphorical structure in the Zhuangzi on the one hand and contemporary views of the nature of metaphor by Donald Davidson and by Lakoff and Johnson on the (...)
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  17. Woei Lien Chong (1999). Combining Marx with Kant: The Philosophical Anthropology of Li Zehou. Philosophy East and West 49 (2):120-149.score: 30.0
    Li Zehou is known as the "intellectual leader of the Chinese Enlightenment" of the 1980s. His major quest has always been for a way to define the role of human agency versus determinism on the one hand, and voluntarism on the other. In the 1980s, Li came forward with a philosophical anthropology (his "theory of subjectivity" or "practice") that moves between two poles: On the one hand, mankind is different from the animals because of its capacity to mold its own (...)
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  18. Chaehyun Chong (2008). 맹자의 도덕내재주의는 어떻게 정당화될 수 있나? Proceedings of the Xxii World Congress of Philosophy 9:207-221.score: 30.0
    The purpose of this paper is to show one way how the Mencian internalism of morality can be justified. Since previous studies of Mencius's internalism have paid too much attention to explaining or training it, they have failed to disclose the difficulties of and the importance of justifying it. In this study, I claim that Mencian internalism is a full development of Confucius' spirit of subjectivity and so can be justified in the same practical way as Kant used in justifying (...)
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  19. Chaehyun Chong (2008). Moism: Despotic or Democratic? Journal of Chinese Philosophy 35 (3):511-521.score: 30.0
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  20. Kim-Chong Chong (1999). The Practice of Jen. Philosophy East and West 49 (3):298-316.score: 30.0
    Under Mencius' influence jen has been regarded as part of a theory of nature. As such, commentators have had difficulty resolving the apparent paradox in "Analects" 9.1 that Confucius rarely talked about jen. No paradox arises if jen is seen as a practice involving self-cultivation as a never-ending task and the immediacy of ethical commitment where a cluster of emotions, attitudes, and values are expressed. Jen is an ethical orientation from which one speaks and acts--not particular qualities that one might (...)
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  21. Chaehyun Chong (1999). The Neo-Mohist Conception of Bian (Disputation). Journal of Chinese Philosophy 26 (1):1-19.score: 30.0
  22. Kim-Chong Chong (2011). The Concept of Zhen 真 in the Zhuangzi. Philosophy East and West 61 (2):324-346.score: 30.0
    The term zhen 真 in the Zhuangzi 莊子 is commonly associated with the zhen ren 真人 or "true person." We find metaphorical descriptions such as that he can go through fire and water unharmed. On the other hand, some scholars would claim that there is a more mystical element to the Zhuangzi that is missed if we think that such descriptions are "merely" metaphorical. However, the term zhen is not only applied to the zhen ren, and this essay has the (...)
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  23. Kim-chong Chong (2008). Xunzi and the Essentialist Mode of Thinking on Human Nature. Journal of Chinese Philosophy 35 (1):63–78.score: 30.0
  24. Siow Ann Chong, Richard Huxtable & Alastair Campbell (2011). Authorizing Psychiatric Research: Principles, Practices and Problems. Bioethics 25 (1):27-36.score: 30.0
    Psychiatric research is advancing rapidly, with studies revealing new investigative tools and technologies that are aimed at improving the treatment and care of patients with psychiatric disorders. However, the ethical framework in which such research is conducted is not as well developed as we might expect. In this paper we argue that more thought needs to be given to the principles that underpin research in psychiatry and to the problems associated with putting those principles into practice. In particular, we comment (...)
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  25. Kim-chong Chong (2009). Behuniak Jr., James, Mencius on Becoming Human. Dao: A Journal of Comparative Philosophy 8 (3):337-340.score: 30.0
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  26. Dennis Chong (1995). Rational Choice Theory's Mysterious Rivals. Critical Review 9 (1-2):37-57.score: 30.0
    Although rational choice theory has enjoyed only modest predictive success, it provides a powerful explanatory mechanism for social processes involving strategic interaction among individuals and it stimulates interesting empirical inquiries. Rather than present competing theories to compare against rational choice, Don Green and Ian Shapiro have merely alluded to alternative explanatory variables such as culture, institutions, and social norms, without showing either how these factors can be incorporated into a more powerful theory, or how they are inconsistent with rational choice (...)
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  27. Chong Kim Chong (1998). Confucius's Virtue Ethics. Li, Yi, Wen and Chih in the Analects. Journal of Chinese Philosophy 25 (1):101-130.score: 30.0
  28. Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.) (2003). The Moral Circle and the Self: Chinese and Western Approaches. Open Court.score: 30.0
    This question is the theme uniting all these essays by lead Chinese and Western philosophers.
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  29. Mengxi Jiang, Xiaolin Sang & Zhi Hong (2012). Beyond Nutrients: Food‐Derived microRNAs Provide Cross‐Kingdom Regulation. Bioessays 34 (4):280-284.score: 30.0
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  30. Kim-Chong Chong (1989). Altruism and the Avoidance of Solipsism. Philosophical Inquiry 11 (3-4):18-26.score: 30.0
  31. Kim-Chong Chong (1984). Egoism, Desires, and Friendship. American Philosophical Quarterly 21 (4):349 - 357.score: 30.0
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  32. C. T. Chong (1987). Degree-Theoretic Bounds on the Morley Rank. Archive for Mathematical Logic 26 (1):137-145.score: 30.0
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  33. Weiguo Sang, Keping Ma & Jan C. Axmacher (2011). Securing a Future for China's Wild Plant Resources. BioScience 61 (9):720-725.score: 30.0
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  34. Daniel P. L. Chong (2009). Five Challenges to Legalizing Economic and Social Rights. Human Rights Review 10 (2):183-204.score: 30.0
    In recent years, dozens of human rights non-governmental organizations (NGOs) across the globe have begun to advocate for economic and social rights, which represents a significant expansion of the human rights movement. This article investigates a central strategy that NGOs have pursued to realize these rights: legalization. Legalization involves specifying rights as valid legal rules and enforcing them through judicial or quasi-judicial processes. After documenting some of the progress made toward legalization, the article analyzes five unique challenges involved in legalizing (...)
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  35. C. T. Chong (1976). Minimal Upper Bounds for Ascending Sequences of Α-Recursively Enumerable Degrees. Journal of Symbolic Logic 41 (1):250-260.score: 30.0
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  36. Chi Tat Chong (1994). The Fifth Asian Logic Conference: Singapore, June 14-17, 1993. Journal of Symbolic Logic 59 (2):730-732.score: 30.0
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  37. Barry R. Sang (2007). A Nexus of Care. Process Studies 36 (2):229-244.score: 30.0
    The purpose of the paper is to explore the similarity between care ethics and process theology’s views of the world and God’s nature, especially as it relates to the process concepts of the consequent and superject natures of God. The ethic of care concept of the one who cares-for corresponds in interesting ways to process theology’s notion of the consequent and superject natures of God. The author hopes to encourage conversation between these two disciplines which appear to have such striking (...)
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  38. E. Christian Brugger, Stella Chen, Carrie E. Reed, Cao Yuqing, Kim-Chong Chong, Sor-Hoon Tan & C. L. Ten (2004). Raymond Aron, The Dawn of Universal History. New York: Basic Books, 2003, 518 Pp.(Indexed). ISBN 0-465-00408-3, $22.00 (Pb). Linda A. Bell, Beyond the Margins: Reflections of a Feminist Philosopher. Albany: State University of New York Press, 2003, 245 Pp.(Indexed). ISBN 0-7914-5904-7, $17.95 (Pb). [REVIEW] Journal of Value Inquiry 38:433-435.score: 30.0
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  39. C. T. Chong (1983). Hyperhypersimple Supersets in Admissible Recursion Theory. Journal of Symbolic Logic 48 (1):185-192.score: 30.0
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  40. C. T. Chong (1984). Minimalα-hyperdegrees. Archive for Mathematical Logic 24 (1):63-71.score: 30.0
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  41. Daniel Diermeiq Chong, Jack Knight & Lany Rothenbe (forthcoming). 76 Philosophy of the Social Sciences/March 1996. Philosophy of the Social Sciences.score: 30.0
  42. T. Lysaght, B. J. Capps, A. V. Campbell, M. Subramaniam & S. -A. Chong (2012). Intervening in Clinical Research to Prevent the Onset of Psychoses: Conflicts and Obligations. Journal of Medical Ethics 38 (5):319-321.score: 30.0
    A prevailing issue in clinical research is the duty clinicians have to treat or prevent the progression of disease during a study that they are conducting. While all clinical researchers have a duty of care for the patients who participate in clinical research, intervening at the onset or progression of disease may skew results and have a negative impact on the scientific validity of a study. Extreme examples of failures to intervene can be found in the Tuskegee syphilis study and (...)
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  43. C. T. Chong (1976). An Α-Finite Injury Method of the Unbounded Type. Journal of Symbolic Logic 41 (1):1-17.score: 30.0
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  44. C. T. Chong & Yue Yang (1998). Σ2 Induction and Infinite Injury Priority Argument, Part I: Maximal Sets and the Jump Operator. Journal of Symbolic Logic 63 (3):797 - 814.score: 30.0
    Related Works: Part II: C. T. Chong, Yue Yang. $\Sigma_2$ Induction and Infinite Injury Priority Argument, Part II: Tame $\Sigma_2$ Coding and the Jump Operator. Ann. Pure Appl. Logic, vol. 87, no. 2, 103--116. Mathematical Reviews : MR1490049 Part III: C. T. Chong, Lei Qian, Theodore A. Slaman, Yue Yang. $\Sigma_2$ Induction and Infinite Injury Priority Argument, Part III: Prompt Sets, Minimal Paries and Shoenfield's Conjecture. Mathematical Reviews : MR1818378.
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  45. Chin Wei Chong, Pei-Lee Teh & Booi Chen Tan (2013). Knowledge Sharing Among Malaysian Universities' Students: Do Personality Traits, Class Room and Technological Factors Matter? Educational Studies 40 (1):1-25.score: 30.0
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  46. C. T. Chong & R. G. Downey (1990). Minimal Degrees Recursive in 1-Generic Degrees. Annals of Pure and Applied Logic 48 (3):215-225.score: 30.0
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  47. C. T. Chong (1983). Meeting of the Association for Symbolic Logic: Singapore 1981. Journal of Symbolic Logic 48 (3):893-897.score: 30.0
  48. Kim-Chong Chong, Ritual Transformation—Xunzi’s Response to Mozi in the Lilun Pian.score: 30.0
    It is well known that Mozi criticizes the ritual practices of the Ru for being wasteful. However, another criticism has been less appreciated: These practices are merely conventional habituations and violate the Ru’s own moral ideals of ren 仁 , yi 義 and xiao 孝 . Xunzi responds to both criticisms in the Li Lun Pian 禮論篇 . Based on an account of Mozi’s arguments and Xunzi’s replies, this essay discusses the significance of ritual transformation in Xunzi’s moral philosophy.
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  49. Dan Krotz & Nguyen Ngoc Sang (2001). Reading Chesterton in Vietnam. The Chesterton Review 27 (3):383-386.score: 30.0
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  50. Verónica Becher, C. T. Chong, Rod Downey, Noam Greenberg, Antonin Kucera, Bjørn Kjos-Hanssen, Steffen Lempp, Antonio Montalbán, Jan Reimann & Stephen Simpson (2008). Conference on Computability, Complexity and Randomness. Bulletin of Symbolic Logic 14 (4):548-549.score: 30.0
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