Results for 'Mi-Ran Cha'

990 found
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  1.  13
    Oakeshott's Political Theory As Metapraxis.Mi-Ran Cha - 2007 - Journal of Moral Education 18 (2):79.
  2.  11
    Art and Morality: Oakeshott's Concept of 'Poetic Imagination' and Its Implications.Mi-Ran Cha - 2011 - The Journal of Moral Education 23 (2):93.
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  3.  4
    Actualization of the Goodness in view of Metapraxis: Religion, Politics and Education.Mi-Ran Cha - 2019 - Journal of Moral Education 31 (1):31-46.
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  4.  8
    Democracy and Education : J. Dewey's Educational Theory and Its Alternatives.Mi-Ran Cha - 2012 - The Journal of Moral Education 22 (2):239.
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  5.  6
    Democracy and Education : J. Dewey's Educational Theory and Its Alternatives.Mi-Ran Cha - 2011 - Journal of Moral Education 22 (2):239.
  6.  23
    Hegel's and Lacan's Interpretations of Antigone : Ethical Meaning of Tragedy.Mi-Ran Cha - 2016 - The Journal of Moral Education 28 (2):1.
  7.  10
    Jin-Quan Lun of Confucianism and Its Implications on Contemporary Moral Education.Mi-Ran Cha - 2009 - The Journal of Moral Education 20 (2):199.
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  8.  7
    Knowledge and Morality: The Nature and Limits of Aristotle’s Concept of ‘Practical Knowledge’.Mi-Ran Cha - 2013 - The Journal of Moral Education 25 (1):39.
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  9.  21
    Learning for One`s Self: Neo-Confucianism as the Theory of Character Education.Mi-Ran Cha - 2018 - The Journal of Moral Education 30 (1):1-23.
  10.  10
    M. Oakeshott's Thoughts on Political Education : Relationship to Neo - Confucianistic Theory.Mi-Ran Cha - 2000 - Journal of Moral Education 12 (2):101.
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  11.  11
    Neo-Confucianism and Modern Virtue Ethics : On the Contrast between ‘Self-Cultivation’ and ‘Personal Ethics’.Mi-Ran Cha - 2015 - The Journal of Moral Education 27 (1):23.
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  12.  9
    The Unity of Knowledge and Action as an Aim of Moral Education.Mi-Ran Cha - 2004 - Journal of Moral Education 15 (2):97.
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  13.  11
    Virtue and the Primordial Mind : Views on Moral Education in Virtue Ethics and Neo - Confucianism.Mi-Ran Cha - 2005 - Journal of Moral Education 17 (1):25.
  14. Mahā Bodhi mruiṅʻ Cha rā toʻ vanavāsī Ñeyyadhammasāmi Therʻ reʺ sāʺ pru praṅʻ cī raṅʻ toʻ mū saññʻʹ Ñāṇadassanakathā =.Mahā Bodhi Mruiṅʻ - 1996 - Do puṃ, [Rangoon]: Kambhā Luṃʺ Cā pe.
    Philosophical analysis of Buddhist doctrines; articles.
     
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  15. Im Yunjidang yŏn'gu.Mi-ran Kim (ed.) - 2015 - Kangwŏn-do Wŏnju-si: Wŏnju-si.
     
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  16.  13
    State Laws for Autonomous Vehicle Safety, Equity, and Insurance.Johnathon P. Ehsani, Andrew Hellinger, Daniel K. Stephens, Mi Ran Shin, Jeffrey Michael, Alexander McCourt & Jon Vernick - 2022 - Journal of Law, Medicine and Ethics 50 (3):569-582.
    This article reviews existing state laws related to autonomous vehicle (AV) safety, equity, and automobile insurance. Thirty states were identified with relevant legislation. Of these, most states had one or two relevant laws in place. Many of these laws were related to safety and insurance requirements. Data are needed to evaluate the effectiveness of these laws in order to guide further policy development.
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  17. Kudr̥ṣṭidhvāntamārttaṇḍa.RaṅGāCāRyasvāMi[From Old Catalog] - 1899
     
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  18. Laukikanyāyaratnākaraḥ: Vedāntaprakaraṇagranthaḥ.Rāmacandra Miśra & Raṅgeśvaranātha Miśra (eds.) - 1982 - Darabhaṅga, Vihāra: Kāmeśvarasiṃha Darabhaṅgā Saṃskr̥ta Viśvavidyālayaḥ.
     
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  19.  11
    Swāmī Hariharānanda Āraṇya's Yoga kārikā: with Yoga sūtras, transliteration, English translation & special notes.Hariharānanda Āraṇya - 2008 - Lonavala, Pune: Kaivalyadhama. Edited by Maheshananda, Patañjali & Hariharānanda Āraṇya.
    Classical commentary on Yogasūtra of Patañjali, work on Yoga philosophy; includes complete text of Yogasūtra.
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  20. Mi credo.Ezequiel A. Chávez - 1968 - México,: Asociación Civil Ezequiel A. Chávez.
     
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  21. Kadin felsefeci̇leri̇mi̇z.Yücel Kayıran - 2006 - In Mustafa Günay & Arslan Kaynardağ (eds.), Arslan Kaynardağ'a Armağan: Türkiye'de Felsefenin Kurumsallaşması. İlya. pp. 11--182.
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  22. Yugapuruṣa Śrī Vidyāraṇyaru.Huragalavāḍi Lakśmīnarasiṃhaśāstrī - 2010 - Maisūru: Bhāratī Prakāśana.
    Biography of Madhva, d. 1386, exponent of Dvaita philosophy.
     
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  23. Dbu ma (stod cha [daṅ] smad cha).ʼju Mi-Pham Sogs Kyis Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ chen Sṅa-ʼgyur Rñiṅ-ma-paʼi gsuṅ rab phyogs bsgrigs dri med legs bśad kun ʼdus nor buʼi baṅ mdzod las. [Qinghai]: Mtsho-sṅon Mi-rigs Dpe-skrun-khaṅ.
     
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  24. Śrī Vidyāraṇyasvāmi caritra: cāritraka pariśōdhana grandhamu.E. Vedavyas - 1990 - [Eluru]: Vēdavyāsabhāratī Pracuraṇalu.
    On Mādhava, d. 1368, statesman and exponent of Advaita school in Hindu philosophy.
     
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  25.  6
    Lun Wei Jin zi ran guan: "Zhongguo yi shu zi jue" de zhe xue kao cha = Lun WeiJin ziranguan: Zhongguo yishu zijue de zhexue kaocha.Qiqun Zhang - 2013 - Hefei Shi: Anhui jiao yu chu ban she.
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  26.  15
    Āpta-mīmāṁsā of Āchārya Samantabhadra.S. C. Samantabhadrasvami, Ghoshal & Bharatiya Jñanapitha - 2002 - New Delhi: Bharatiya Jnanpith. Edited by S. C. Ghoshal.
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  27.  11
    Intiṣāran li-qiyam al-falsafah fī al-jāmiʻah al-Maghribīyah: shahādāt wa-abḥāth muhdāh lil-Ustādh Sālim Yafūt.Ǧāmiʻat Muḥammad al-K̲āmis (ed.) - 2013 - al-Rabāṭ: Kullīyat al-Ādāb wa-al-ʻUlūm al-Insānīyah bi-al-Rabāṭ.
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  28.  3
    The legends of the Upaniṣads with special reference to Chāndogya and Br̥hadāraṇyaka: a philosophical study.Bagmita Sandilya - 2022 - Kolkata: Punthi Pustak.
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  29.  4
    Pañcadaśī of Svāmī Vidyāraṇya, chapters 5, 10, and 15. Mādhava - 1999 - Mumbai: Central Chinmaya Mission Trust. Edited by Tejomayananda.
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  30. The Sāṁkhya-sūtras of Pañcaśikha and the Sāṁkhyatattvāloka [of] Sāṁkhya-yogācārya Śrīmat Swāmī Hariharānanda Āraṇya. Pañcaśikha - 1977 - Delhi: Motilal Banarsidass. Edited by Hariharananda Aranya & Jajneswar Ghosh.
     
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  31.  9
    Grub mthaʾi bstan bcos mi śig rdo rjeʾi go cha źes bya ba bźugs so. Bkra-Śis-Bstan-Pa-Rab-Rgyas - 2005 - Pe-cin: Mi rigs dpe skrun khaṅ.
    Comparative study on philosophical position (siddhānta) of the Vaibhāṣika, Sautrāntika, Yogācārya, and Mādhyamika schools of Buddhism.
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  32.  5
    Pañcadaśī pariśīlana: Svāmī Vidyāraṇyaviracita Pañcadaśīce sarvaṅkasha adhyayana.Vimala Pavanīkara - 2007 - Nāgapūra: Viśvabhāratī Prakāśana.
    Exhaustive study on Pañcadaśi, verse compendium on Advaita philosophy by Madhva, 13th cent.
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  33. al-Ṣūfī wa-al-ākhar: dirāsāt naqdīyah fī al-fikr al-Islāmī al-muqāran.ʻAbd al-Salām Gharmīnī - 2000 - al-Dār al-Bayḍāʼ: Sharikat al-Nashr wa-al-Tawzīʻ, al-Madāris.
     
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  34.  4
    Zi you de suo yi ran: Yan Fu dui Yuehan Mi'er zi you si xiang de ren shi yu pi pan.Kewu Huang - 2000 - Shanghai: Xin hua shu dian Shanghai fa xing suo jing xiao.
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  35. Zi you de suo yi ran: Yan Fu dui Yuehan Mi'er zi you zhu yi si xiang de ren shi yu pi pan.Kewu Huang - 1998 - Taibei Shi: Yun chen wen hua shi ye gu fen you xian gong si.
     
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  36. The Naishkarmyasiddhi of Sureśvarāchārya with the Chandrikā of Jnānoṭtama. Śureśvarācārya - 1890 - Vārānasi: Also can be had of, Chaukhamba Surbharati Prakshan. Edited by George Adolphus Jacob & Jñānottama Miśra.
    Compendium of Advaita school in Hindu philosophy; includes Naiṣkarmyasiddhicandrikā commentary by Jñānottama Miśra.
     
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  37. Bad News for Conservatives? Moral Judgments and the Dark Triad Personality Traits: A Correlational Study.Marcus Arvan - 2013 - Neuroethics 6 (2):307-318.
    This study examined correlations between moral value judgments on a 17-item Moral Intuition Survey (MIS), and participant scores on the Short-D3 “Dark Triad” Personality Inventory—a measure of three related “dark and socially destructive” personality traits: Machiavellianism, Narcissism, and Psychopathy. Five hundred sixty-seven participants (302 male, 257 female, 2 transgendered; median age 28) were recruited online through Amazon Mechanical Turk and Yale Experiment Month web advertisements. Different responses to MIS items were initially hypothesized to be “conservative” or “liberal” in line with (...)
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  38. Implicit memory: History and current status.Daniel L. Schacter - 1987 - Journal of Experimental Psychology 13 (3):501-18.
    Je lui ai associÉ un court extrait d'une revue de questions portant sur le même thème. Implicit memory is revealed when previous experiences facilitate perf on a task that does not require conscious or intentional recollection of those expces. Explicit memory is revealed when perf on a task requires conscious recolelction of previous expces. Il s'agit de defs descriptives qui n'impliquent pas l'existence de deux systs de mÉmo sÉparÉs. Historiquement Descartes est le premier ˆ faire mention de phÉnomènes de mÉmo (...)
     
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  39.  6
    Isurāmu shisō shi.Toshihiko Izutsu - 1985 - Tōkyō: Chūō Kōronsha. Edited by Toshihiko Izutsu.
    1. Shinpi tetsugaku -- 2. Isurāmu bunka -- 3. Roshia-teki ningen -- 4. Imi no kōzō -- 5. Isurāmu tetsugaku -- 6. Ishiki to honshitsu -- 7. Kōran -- 8. Kōran o yomu -- 9. Tōyō tetsugaku -- 10. Sonzai ninshiki no michi -- 11. Rūmī goroku -- [12] Taidan teidanshū, chosaku mokuroku.
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  40. Mevl'n'’da İnsanın Yaratılması Bağlamında Rahmet, İyilik ve Kötülük Tasavvuru.Abdullah Kuşlu - 2024 - Cumhuriyet İlahiyat Dergisi 28 (1):507-525.
    İnsanın yaratılması, dünyaya gönderilmesi ve iradesiyle birlikte sorumlu kılınması âlemde mevcut iyilik ve kötülüğü anlama ve anlamlandırma çabasını da kapsamaktadır. Bu açıdan âlemde iyilik ve kötülük meselesi ile ilintili olarak insanın ne olduğu ya da insanın iyilik ve kötülük vasıflarını barındırmasının ne anlama geldiği ilâhî dinlerin de sorduğu ortak sorulardandır. Dînî disiplinler içerisinde insanın ne olduğu, iyi ve kötü eylemleri bir mesele olarak Hâlık-mahlûk ilişkisi açısından tasavvufun da konusu olmuştur ve Mevlânâ da (öl. 672/1273) eserlerinde insanın iyi ve kötü vasıflarını, (...)
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  41.  1
    Hayız Döneminde Kadını Kirli Sayan Kadim Anlayışın Sünnetteki Uygulamayla Kaldırılması.Sehal Deniz Varlık - 2024 - Cumhuriyet İlahiyat Dergisi 28 (1):202-219.
    Kadınların mukaddes görevlerini, insan neslinin devamlılığını sağlamayı yerine getirebilmelerine imkân veren aylık kanama dönemlerinin ironik bir şekilde kirlilik sebebi sayılması kadim bir kabuldür. Belki de ilkel inançlarda kana yüklenen tabu anlamı bu kabulün benimsenmesinde rol oynamıştır. Her ne kadar feminist akımlarla beşeriyet tarihinin başlangıcındaki anaerkil dönemde kadınlara kutsallık katan doğurganlıklarının bir uzantısı olan adet görmelerinin, ataerkil düzene geçişle bir aşağılanma ve murdarlık sebebi sayılmaya başlandığı iddia edilmiştir. Fakat bu görüşün dayanakları doğruluğunu ispatlayacak sağlamlıkta olmadığı gibi alanın uzmanlarınca da ortaya atılmıştır. (...)
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  42. “A Lot More Bad News for Conservatives, and a Little Bit of Bad News for Liberals? Moral Judgments and the Dark Triad Personality Traits: A Follow-up Study”.Marcus Arvan - 2012 - Neuroethics 6 (1):51-64.
    In a recent study appearing in Neuroethics, I reported observing 11 significant correlations between the “Dark Triad” personality traits – Machiavellianism, Narcissism, and Psychopathy – and “conservative” judgments on a 17-item Moral Intuition Survey. Surprisingly, I observed no significant correlations between the Dark Triad and “liberal” judgments. In order to determine whether these results were an artifact of the particular issues I selected, I ran a follow-up study testing the Dark Triad against conservative and liberal judgments on 15 additional moral (...)
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  43. Mawsūʻat al-furqān al-falsafī wa-al-uṣūlī fī al-fikr al-qānūnī.Iyād Miṭashshar Ṣayhūd - 2022 - Baghdād: Maktabat al-Qānūn al-Muqāran.
    al-Juzʼ al-awwal. al-Taʼsīs al-Qurʼānī al-muʻāṣir li-ʻilm uṣūl al-fiqh al-muqāran, dirāsah istiqrāʼīyah fī al-manjhaj wa-al-athar al-qānūnī -- al-Juzʼ al-thānī. Handasat al-insān al-qānūnī, dirāsah iṭārīyah fī mutatāliyat al-muthul wa-taṭwīʻ al-insān al-muntaẓim -- al-Juzʼ al-thālith. Tiknūlūjyā al-taʻāẓum al-insānī, ruʼyah fikrīyah iṭārīyah fī al-handasah wa-ṣināʻat al-insān al-qānūnī -- al-Juzʼ al-rābiʻ. al-Lā yaqīn al-ẓarfī, dirāsah fī al-masārāt al-falsafīyah al-ʻilmīyah wa-al-qānūnīyah lil-zamakān -- al-Juzʼ al-khāmis. Lughat ṣināʻat al-naṣṣ al-qānūnī, dirāsah fī al-naẓarīyah wa-al-taṭbīq -- al-Juzʼ al-sādis. Ibtikār al-manhaj al-qānūnī bayna al-usus al-ʻilmīyah wa-al-taṣawwurāt al-naẓarīyah wa-al-ʻilmīyah -- al-Juzʼ (...)
     
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  44.  21
    Beyz'vî ve Lütfullah el-Erzurûmî’nin Tefsirlerinde İrab Olgusu.Mücahit Elhuut & Yakup Kizilkaya - 2019 - Cumhuriyet İlahiyat Dergisi 23 (2):1053-1072.
    İrap Arap dili ve İslami ilimlere dair tedvin faaliyetlerinin başlangıcından bu yana önemini devam ettiren bir olgudur. Bu sebeple farklı alanları konu alan İslami ilimlerin çoğunda esas alınan unsurlardan birisi olmuştur. Bu alanlardan biri olan ve öncelikli hedefi Kur’ân’ın anlaşılmasına katkı sağlamak olan tefsirin de önemli bir parçasıdır. Zira dile ait özelliklerin tam manasıyla gözetilmesiyle ancak doğru bir tefsir faaliyetinden söz etmek mümkün olabilmektedir. Arap dilinin tefsirle ilgili en bariz özelliklerinden biri ise iraptır. Bundan dolayı her bir müfessirin tefsir yönteminde (...)
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  45.  14
    Cumhuriyet İlahiyat Dergisi Yeni Sayı: Cilt 24 Sayı 1.Sema Yilmaz - 2020 - Cumhuriyet İlahiyat Dergisi 24 (1):1-4.
    Değerli okuyucularımız, Cumhuriyet İlahiyat Dergisi’nin 24. Cilt 1. Sayısına hoşgeldi-niz. Bu sayımızla birlikte 23 yılı geride bırakmanın gururunu ve mutluluğunu yaşıyoruz. Akademi dünyasında değerli bilimsel çalışmalar yapmak kadar yapılan çalışmaları geniş bir okuyucu kitlesine ulaştırmak da önemlidir. Günümüzde neredeyse tüm bilimsel birikime online erişim vasıtasıyla ulaşmak mümkündür. Türkiye’de din bilimleri alanında yapılan araştırmalar da kütüphanelerin sınırlarını aşıp tüm dünyaya ulaşmayı hak etmekte-dir. Cumhuriyet İlahiyat Dergisi sahip olduğu format ve yayın ilkeleriyle uluslararası yayın kriterlerini karşılayarak son beş yılda çok hızlı bir (...)
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  46. Stoicism (as Emotional Compression) Is Emotional Labor.Olúfẹ́mi O. Táíwò - 2020 - Feminist Philosophy Quarterly 6 (2).
    The criticism of “traditional,” “toxic,” or “patriarchal” masculinity in both academic and popular venues recognizes that there is some sense in which the character traits and tendencies that are associated with masculinity are structurally connected to oppressive, gendered social practices and patriarchal social structures. One important theme of criticism centers on the gender distribution of emotional labor, generally speaking, but this criticism is also particularly meaningful in the context of heterosexual romantic relationships. I begin with the premise that there is (...)
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  47.  42
    Rethinking the Decolonization Trope in Philosophy.Olúfẹ́mi Táíwò - 2019 - Southern Journal of Philosophy 57 (S1):135-159.
    This piece takes a close look at the contributions of two very important thinkers whose works have, on the whole, framed the deployment of what I call the decolonizing trope in contemporary African philosophy: Ngũgĩ wa Thiong'o and Kwasi Wiredu. I argue that, in light of current discussions in African life and politics and current trends in African philosophical discourse dominated by this trope, it may be time to, at least, rethink, if not abandon, the trope. The viability of a (...)
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  48.  19
    Factors Associated With Post-traumatic Growth Among Healthcare Workers Who Experienced the Outbreak of MERS Virus in South Korea: A Mixed-Method Study.Hye Sun Hyun, Mi Ja Kim & Jin Hyung Lee - 2021 - Frontiers in Psychology 12.
    Background: Infectious disease outbreaks such as COVID-19 and MERS pose a major threat to healthcare workers' physical and mental health. Studies exploring the positive changes gained from adapting to traumatic events, known as post-traumatic growth, have attracted much attention. However, it is unclear which factors or experiences lead to PTG among HCWs. The purpose of this mixed-method study was to investigate factors associated with PTG among HCWs who experienced the MERS outbreak in South Korea, and fully describe their experience of (...)
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  49.  9
    Structural problems require structural solutions.Nina Strohminger & Olúfẹ́mi O. Táíwò - 2023 - Behavioral and Brain Sciences 46:e175.
    Chater & Loewenstein criticize behavioral scientists' reliance on individual-level (“i-frame”) analysis, observing that this impoverishes policy interventions and stymies scientific progress. We extend their analysis to argue that structural factors bias and perpetuate behavioral science toward the i-frame. Addressing this problem fully will require structural changes to the training, peer review, and granting structures that confront research scientists.
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  50. Firʻwn yaktibu sifral-Khurūj.ʻAbd Allāh Qaṣīmī - unknown - [n. p.]:
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