Results for 'Chaehyun Chong'

787 found
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  1.  75
    The neo-mohist conception of bian (disputation).Chaehyun Chong - 1999 - Journal of Chinese Philosophy 26 (1):1-19.
  2.  22
    Xunzi’s Sanhuo.Chaehyun Chong - 2012 - Journal of Chinese Philosophy 39 (3):424-435.
    This article explicates Xunzi's three types of cognitive delusions in Xunzi's Zhengming Pian. The followings are my conclusions: first, general names such as “a white horse,” “a horse,” “a thief,” and “a man” are thought of as proper nouns because the classic Chinese theory of language concerned pragmatics rather than semantics. Second, classic Chinese epistemology does not address conceptual knowledge or knowledge based on argumentation distinguished from the art of description. Third, Gongsun Long believes in an extreme form of one‐name‐one‐thingism. (...)
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  3.  45
    Why is loving a thief not the same as loving all men for the Mohists?Chaehyun Chong - 2018 - Asian Philosophy 28 (3):215-223.
    ABSTRACTThe purpose of this article is to explain the Mohists’ perceived inconsistences of the following three propositions in the Mojing since we attribute to them an unconditional love toward human beings: A thief is a man. Killing a thief is not killing men. A thief is a man. Loving a thief is not loving men. Zang is a man. Loving Zang is loving men. The attribution of unconditional love toward human beings is not unusual to the Mohists when we render (...)
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  4.  45
    맹자의 도덕내재주의는 어떻게 정당화될 수 있나?Chaehyun Chong - 2008 - Proceedings of the Xxii World Congress of Philosophy 9:207-221.
    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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  5. Abstraction and Theories of Lei : A Response to Chad Hansen's Mereological Interpretation of Ancient Chinese Philosophy.Chaehyun Chong - 1997 - Dissertation, University of Hawai'i
    My aim in this dissertation is to challenge Chad Hansen's mereological interpretation of ancient Chinese philosophy by providing my own interpretation based on theories of lei. Hansen's mereological interpretation is composed of two radical claims: One is to say that since ancient Chinese philosophy is dominated by nominalism, we do not have to introduce any abstract entities in interpreting ancient Chinese philosophy. The other is to say that Chinese nominalism is mereological. ;Against Hansen's first claim, I argue that since nominalism (...)
     
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  6.  31
    Moism: Despotic or Democratic?Chaehyun Chong - 2008 - Journal of Chinese Philosophy 35 (3):511-521.
  7.  2
    Rationality in Early Mohists.Chaehyun Chong - 2007 - THE JOURNAL OF ASIAN PHILOSOPHY IN KOREA 27:163-180.
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  8.  16
    Xunzi’s Sanhuo.Chaehyun Chong - 2012 - Journal of Chinese Philosophy 39 (3):424-435.
    This article explicates Xunzi’s three types of cognitive delusions in Xunzi’s Zhengming Pian. The followings are my conclusions: first, general names such as “a white horse,” “a horse,” “a thief,” and “a man” are thought of as proper nouns because the classic Chinese theory of language concerned pragmatics rather than semantics. Second, classic Chinese epistemology does not address conceptual knowledge or knowledge based on argumentation distinguished from the art of description.Third, Gongsun Long believes in an extreme form of one-name-one-thingism. Fourth, (...)
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  9. Kim Chong-jik tohak sasang.Hak-Sang Sin & Chong-jik Kim - 1990 - Sŏul Tʻŭkpyŏlsi: Yŏng. Edited by Chong-jik Kim.
     
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  10.  15
    Chen Chong ren sheng gan wu lu.Chong Chen - 2003 - Xian: Shanxi ren min mei shu chu ban she. Edited by Yunlong Chen.
    本书是一本关于陈冲体验人生感悟人生的书法集子。内容包括:悟道篇;明理篇;做人篇;处世篇等。.
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  11. Hanʼguk sasangsa: Sŏksan Han Chong-man Paksa hwagap kinyŏm.Chong-man Han & Sæoksan Han Chong-man Paksa Hwagap Kinyæom Nonmunjip Kanhaeng Wiwæonhoe (eds.) - 1991 - Chŏlla-bukto Iri-si: Pogŭpchʻŏ Sŏksan Han Chong-man Paksa Hwagap Kinyŏm Nonmunjip Kanhaeng Wiwŏnhoe.
     
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  12.  6
    Pak Chong-hong chŏnjip.Chong-Hong Pak & Yoram Kinyom Saophoe - 1980 - Soul: Hyŏngsŏl Ch⁽ulp⁽ansa.
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  13. Pak Chong-hong chŏnjip.Chong-Hong Pak, Kyu-Yong Kim & Chong-Hyon Pak - 1980 - Soul: Hyŏngsŏl Ch⁽ulp⁽ansa.
     
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  14.  2
    Tongyang sasang kwa hyŏndaejŏk kach'i.Chong-hwa Sin (ed.) - 2016 - Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Ch'ulp'anbu.
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  15.  5
    Hyŏndae ŭi wigi wa saenghwal segye: Husŏl ŭi saenghwal segye kaenyŏm yŏnʼgu.Chong-hun Yi - 1994 - Sŏul Tʻŭkpyŏlsi: Tongnyŏk.
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  16. Confronting ethical permissibility in animal research: rejecting a common assumption and extending a principle of justice.Chong Un Choe Smith - 2014 - Theoretical Medicine and Bioethics 35 (2):175-185.
    A common assumption in the selection of nonhuman animal subjects for research and the approval of research is that, if the risks of a procedure are too great for humans, and if there is a so-called scientific necessity, then it is permissible to use nonhuman animal subjects. I reject the common assumption as neglecting the central ethical issue of the permissibility of using nonhuman animal subjects and as being inconsistent with the principle of justice used in human subjects research ethics. (...)
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  17.  12
    Myŏnu Kwak Chong-sŏk ŭi chisik paekkwa Mongŏ.Chong-sŏk Kwak - 2020 - Sŏul T'ŭkpyŏlsi: Aurum. Edited by Hong-gŭn Cho.
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  18.  80
    Zhuangzi’s Cheng Xin and its Implications for Virtue and Perspectives.Chong Kim-Chong - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):427-443.
    The concept of the cheng xin in the Zhuangzi claims that the cognitive function of the heart-mind is not over and above its affective states and in charge of them in developing and controlling virtue, as assumed by the Confucians and others. This joint cognitive and affective nature of the heart-mind denies ethical and epistemic certainty. Individual perspectives are limited given habits of thought, attitudes, personal orientations and particular cognitive/affective experiences. Nevertheless, the heart-mind has a vast imaginative capacity that allows (...)
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  19.  8
    Pak Chong-hong chʻŏrhak ŭi chaejomyŏng: Yŏram tʻansin 100-chunyŏn ŭl kinyŏm hayŏ.Chong-Hong Pak (ed.) - 2003 - Sŏul Tʻŭkpyŏlsi: Chʻŏnji.
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  20. Chʻŏrhak kaesŏl.Chong-Hong Pak - 1954
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  21.  49
    Business ethics of korean and japanese managers.Chong-Yeong Lee & Hideki Yoshihara - 1997 - Journal of Business Ethics 16 (1):7-21.
    This is a study of 288 Korean and 323 Japanese Business executives. The result indicates that, (1) the business executives believe basically in higher level business ethics, but (2) they occasionally have to make unethical business decisions which conflict with their personal values, because of prevailing business practices. (3) However, they think higher ethical standards is useful for long-term profit and for improving workers' attitudes, and the standards can be improved, and (4) to improve ethical standards, model setting by superiors (...)
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  22.  4
    Lun heng xuan yi.Chong Wang - 1990 - Chengdu: Sichuan sheng xin hua shu dian jing xiao. Edited by Zhongye Huang & Enlin Chen.
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  23.  2
    Hŭrŭm ŭro ingnŭn Tongyang chʻŏrhak.Chong-U. Yi - 2003 - Sŏul-si: Pogosa.
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  24.  81
    Rational choice theory's mysterious rivals.Dennis Chong - 1995 - Critical Review: A Journal of Politics and Society 9 (1-2):37-57.
    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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  25. Yŏram Pak Chong-hong Paksa.Chong-Hong Pak (ed.) - 1963
     
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  26.  70
    The moral circle and the self: Chinese and Western approaches.Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.) - 2003 - Chicago, Ill.: Open Court.
    This question is the theme uniting all these essays by lead Chinese and Western philosophers.
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  27. The Aristotelian-Kantian and Hegelian Approaches to Categories.Chong-Fuk Lau - 2008 - The Owl of Minerva 40 (1):77-114.
    This paper analyzes and compares the doctrines of categories of Aristotle, Kant and Hegel, each of which is first discussed separately. The paper explains the essential double perspective of the problem, showing how a logico-linguistic analysis of the form of rational discourse serves for them as an important clue to ontological problems. Although Aristotle and Kant’s doctrines differ significantly, they both endorse a kind of isomorphism between language/thought and reality. By contrast, Hegel, who takes a critical attitude toward the capability (...)
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  28. Zhuangzi and the nature of metaphor.Kim Chong Chong - 2006 - Philosophy East and West 56 (3):370-391.
    : 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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  29. Yuhŏn Yi Chong-hu Paksa hwagap kinyŏm nonmunjip.Chong-hu Yi (ed.) - 1981 - Taegu-si: Imunsa.
     
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  30.  11
    Hyŏndae sinyuhak ui yŏkchŏng: 5.4 sinmunhwa undong esŏ Chungguk tʻŭksaek ŭi sahoejuŭi kkaji.Chong-sŏ Song - 2009 - Sŏul Tʻŭkpyŏlsi: Munsachʻŏl.
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  31.  6
    Hyŏndae sinyuhak ui yŏkchŏng: 5.4 sinmunhwa undong esŏ Chungguk tʻŭksaek ŭi sahoejuŭi kkaji.Chong-sŏ Song - 2009 - Sŏul Tʻŭkpyŏlsi: Munsachʻŏl.
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  32. Vandalizing Tainted Commemorations.Chong-Ming Lim - 2020 - Philosophy and Public Affairs 48 (2):185-216.
    What should we do about “tainted” public commemorations? Recent events have highlighted the urgency of reaching a consensus on this question. However, existing discussions appear to be dominated by two naïve opposing views – to remove or preserve them. My aims in this essay are two-fold. First, I argue that the two views are not naïve, but undergirded by concerns with securing self-respect and with the character of our engagement with the past. Second, I offer a qualified defence of vandalising (...)
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  33. Combining Marx with Kant: The philosophical anthropology of li Zehou.Woei Lien Chong - 1999 - Philosophy East and West 49 (2):120-149.
    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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  34.  4
    Discussions critiques.Chong Wang & Nicolas Zufferey - 1997 - Editions Gallimard.
    Figure originale de la pensée chinoise, Wang Chong passe en revue, dans cet ouvrage, les conceptions de son temps. Alors que dans leur majorité les penseurs chinois se préoccupent en priorité de morale, il se donne un programme d'ordre épistémologique : la lutte contre l'erreur et le mensonge.
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  35. Objectionable Commemorations: Ethical and Political Issues.Chong-Ming Lim & Ten-Herng Lai - 2024 - Philosophy Compass 19 (2):e12963.
    The term, "objectionable commemorations”, refers to a broad category of public artefacts – such as, and especially, memorials, monuments and statues – that are regarded as morally problematic in virtue of what or whom they honour. In this regard, they are a special class of public artefacts that are subject to public contestation. In this paper, we survey the general ethical and political issues on this topic. First, we categorise the arguments on offer in the literature, concerning the objectionable nature (...)
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  36.  45
    Behuniak jr., James, mencius on becoming human.Kim-Chong Chong - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):337-340.
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  37.  35
    Clinical Research in Times of Pandemics.S. -A. Chong, B. J. Capps, M. Subramaniam, T. C. Voo & A. V. Campbell - 2010 - Public Health Ethics 3 (1):35-38.
    During a pandemic, where there is widespread human infection, various and varying measures are taken that are targeted at public health objectives. During the early stages of a pandemic, these objectives may focus on containing the disease and minimizing its spread, but they may switch to mitigation as the emergent infectious disease takes hold in a population. There has been considerable debate and elucidation of the ethical principles and framework for the various responses including the need to fast track research (...)
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  38.  11
    Impersonalism, goals, and sensitivity in ethics.Chong Kim Chong - 1992 - In Kim Chong Chong (ed.), Moral perspectives. Singapore: Singapore University Press, National University of Singapore.
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  39.  11
    Moral perspectives.Kim Chong Chong (ed.) - 1992 - Singapore: Singapore University Press, National University of Singapore.
    While interdisciplinary work on morality has largely been confined to a dialogue between psychologists and philosophers on the one hand, and economists and philosophers on the other, this volume brings together papers from a wider field ...
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  40. Hanʼguk sasang sa.Chong-Hong Pak & Sang-ŭn Yi (eds.) - 1966
     
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  41.  92
    Kant’s theory of transcendental truth as ontology.Chong-Hyon Paek - 2005 - Kant Studien 96 (2):147-160.
  42.  13
    Clinical Commentary.Chong Siow Ann - 2013 - Asian Bioethics Review 5 (3):250-254.
    In lieu of an abstract, here is a brief excerpt of the content:Clinical CommentaryChong Siow Ann, Associate ProfessorDr. G appears to experiencing symptoms of schizophrenia, which is arguably the most severe mental disorder and which afflicts about one in a hundred people. This is a psychotic disorder that causes disturbances and distortions in thinking, including neurocognitive impairments, perception and behaviour. There is no cure for this often devastating disorder. Current antipsychotic medications can alleviate some of the symptoms but it often (...)
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  43.  27
    Underplayed Ethics and the Dilemmas of Psychiatric Care.Chong Siow Ann & Tamra Lysaght - 2013 - Asian Bioethics Review 5 (3):173-175.
    In lieu of an abstract, here is a brief excerpt of the content:Underplayed Ethics and the Dilemmas of Psychiatric CareChong Siow Ann and Tamra LysaghtThe practice of psychiatry is fraught with uncertainty. The exact causes and the biological substrates underlying mental disorders remain to be elucidated; even the diagnosis of these disorders is descriptive and not based on an etiological understanding and no biological diagnostic markers have been validated. The manifestation of almost all mental disorders results from a complex interaction (...)
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  44.  7
    Segyehwa sidae ŭi sin todŏk chŏngchʻi chʻorhak yŏnʼgu: chillyang minjujuŭi ŭi tochʻul.Chong-un An - 1996 - Sŏul Tʻŭkpyŏlsi: Hangmun Chʻulpʻan.
  45.  8
    Yuhak kwa minjujuŭi ŭi sangsŭngnon.Chong-un An - 1995 - Sŏul Tʻŭkpyŏlsi: Hangmunsa.
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  46.  77
    The practice of Jen.Kim-Chong Chong - 1999 - Philosophy East and West 49 (3):298-316.
    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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  47. Xunzi's systematic critique of mencius.Kim Chong Chong - 2003 - Philosophy East and West 53 (2):215-233.
    : 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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  48.  19
    Maximal Chains in the Turing Degrees.C. T. Chong & Liang Yu - 2007 - Journal of Symbolic Logic 72 (4):1219 - 1227.
    We study the problem of existence of maximal chains in the Turing degrees. We show that: 1. ZF+DC+"There exists no maximal chain in the Turing degrees" is equiconsistent with ZFC+"There exists an inaccessible cardinal"; 2. For all a ∈ 2ω.(ω₁)L[a] = ω₁ if and only if there exists a $\Pi _{1}^{1}[a]$ maximal chain in the Turing degrees. As a corollary, ZFC + "There exists an inaccessible cardinal" is equiconsistent with ZFC + "There is no (bold face) $\utilde{\Pi}{}_{1}^{1}$ maximal chain of (...)
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  49. Special Session on Intelligence Computation and Its Application-POCS Super-Resolution Sequence Image Reconstruction Based on Image Registration Excluded Aliased Frequency Domain.Chong Fan, Jianya Gong, Jianjun Zhu & Lihua Zhang - 2006 - In O. Stock & M. Schaerf (eds.), Lecture Notes In Computer Science. Springer Verlag. pp. 1240-1245.
     
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  50. Lun-hêng.Chong Wang & Alfred Forke - 1907 - New York: Paragon Book Gallery.
    pt. 1. Philosophical essays -- pt. 2. Miscellaneous essays.
     
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