Results for 'Chong-man Han'

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  1. Confucian Philosophy in Korea.Hae-chʻang Chŏng & Hyŏng-jo Han (eds.) - 1996 - Academy of Korean Studies.
  2. Pulgyo Wa Han'guk Sasang.Chong-man Han - 2009 - Pulgyo Ch'unch'usa.
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  3. Chŏng Mong-Ju: Han'guk Tohak Ŭi Tansŏ Rŭl Yŏlda.Sŏng-sik Chŏng - 2009 - Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
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  4. Hangmun Ŭi Chokŏn: Hanʼguk Esŏ Hangmun I Kanŭng Hanʼga.Pŏm-mo Chŏng - 2006 - Nanam Chʻulpʻan.
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  5. Hanʼguk Sasang Ŭi Wŏnhyŏng Kwa Chŏnʼgae.Kyŏng-Hwan Chŏng (ed.) - 2008 - Igyŏng.
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  6. Samsin Kwa Hanʼguk Sasang.Chi-sŭng Chŏng - 2004 - Hangminsa.
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  7. Ŭirye Tʻonggo.Man-Yang Chŏng - 1861 - Minjok Munhwa.
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  8. Kaejang Piyo. Ŭirye Tʻonggo.Man-Yang Chŏng - 1861 - Minjok Munhwa.
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  9.  38
    The Issue of Determinism and Freedom as an Existential Question: A Case in the Bhagavad Gītā.Duck-Joo Kwak & Hye-Chong Han - 2013 - Philosophy East and West 63 (1):55-72.
  10.  9
    Prognostic Value of Cerebrospinal Fluid Free Fatty Acid Levels in Patients with Acute Ischemic Stroke.Xue-Jun Wei, Meng Han, Guang-Chen Wei & Chong-Hao Duan - 2015 - Frontiers in Human Neuroscience 9.
  11. Hyŏndae Kyoyukhak Silgiron =.Man-Bong Han - 2006 - HanʼGuk Haksul Chŏngbo.
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  12. Yulgok, Saram Ŭi Kil Ŭl Mal Hada.Chŏng-ju Han - 2008 - Wijŭdŏm Hausŭ.
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  13. Kim Chong-Jik: Chosŏn Tohak Ŭi Punsuryŏng.Sŏng-hŭi Chŏng - 2009 - SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  14. Pŏmbu Kim Chŏng-Sŏl Ŭi P'ungnyu Sasang: Mŏt, Hwa, Myo.Ta-un Chŏng - 2010 - Sŏnin.
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  15. Sam Ŭl Pakkun Mannam: Sŭsŭng Chŏng Yag-Yong Kwa Cheja Hwang Sang.Min Chŏng - 2011 - Munhak Tongne.
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  16. Yŏkchu Kukcho Chŏllyego: Chosŏn Kwa Chungguk Ŭi Chŏllye Nonjaeng E Taehan Chŏng Yag-Yong Ŭi Pip'yŏng.Yag-Yong Chŏng - 2010 - Simsan.
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  17. Yŏkchu Sok Samgang Haengsilto / Chŏng U-Yŏng, Yi Chŏng-Il, Chŏng Sang-Hun.U. -yŏng Chŏng - 2008 - HanʼGuk Munhwasa.
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  18. Hanʼguk Chʻŏrhak Ŭi Maek.Cha-gyŏng Han - 2008 - Ihwa Yŏja Taehakkyo Chʻulpʻanbu.
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  19. Hanʼguk Minjujuŭi Wa Chŏngchʻi Palchŏn.Sŭng-jo Han - 1976
  20. Han Qingxiang Lun Wen Xuan.Qingxiang Han - 2011 - Zhonghua Shu Ju.
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  21. Tong Asia Ŭi Munmyŏng Kwa Han 'Guk Ŭi Saengt'aejuŭi =.Myŏn-hŭi Han - 2009 - Ch'ŏrhak Kwa Hyŏnsilsa.
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  22. The Young-Man's Counsellor.H. S. & Young man - 1713
  23.  5
    The Confucian Philosophy of Man in the Han Period.Jin Chunfeng - 1990 - Chinese Studies in History 23 (3):22-31.
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  24. Han'guk Yurim Taep'yo Myŏnu Kwak Chong-Sŏk.Kwŏn-su Hŏ - 2009 - Han'guk Kukhak Chinhŭngwŏn.
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  25. Chŏng Yag-Yong & Chʻoe Han-Gi: Sirhak E Kil Ŭl Mutta.Pu-yŏn Im - 2007 - Kimyŏngsa.
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  26. Hanʼguk Hyŏndae Silchʻŏn Chʻŏrhak: Pak Chong-Hong Putʻŏ Autʻonomijŭm Kkaji.Sŏk-su Kim - 2008 - Tol Pegae.
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  27.  60
    Pluralism About Truth in Early Chinese Philosophy: A Reflection on Wang Chong’s Approach.Alexus McLeod - 2011 - Comparative Philosophy 2 (1):38.
    The debate concerning truth in Classical Chinese philosophy has for the most part avoided the possibility that pluralist theories of truth were part of the classical philosophical framework. I argue that the Eastern Han philosopher Wang Chong (c. 25-100 CE) can be profitably read as endorsing a kind of pluralism about truth grounded in the concept of shi 實 , or “actuality”. In my exploration of this view, I explain how it offers a different account of the truth of moral (...)
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  28.  11
    The Philosophical Thought of Wang Chong.Alexus McLeod - 2018 - Palgrave Macmillan.
    This book is a study of the methodological, metaphysical, and epistemological work of the Eastern Han Dynasty period scholar Wang Chong. It presents Wang’s philosophical thought as a unique and syncretic culmination of a number of ideas developed in earlier Han and Warring States philosophy. Wang’s philosophical methodology and his theories of truth, knowledge, and will and determinism offer solutions to a number of problems in the early Chinese tradition. His views also have much to offer contemporary philosophy, suggesting new (...)
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  29.  4
    Is Faith significant for the man today? Olegario GonZález de Cardedal in the moderm Areopago.Pilar Sánchez Álvarez - 2019 - Veritas – Revista de Filosofia da Pucrs 42:127-163.
    Resumen Olegario González de Cardedal es precursor y pionero de la Nueva Apologética en España, y, aparte de analizar la credibilidad de la revelación por el signo fundamental Jesucristo, en necesario comprobar si la fe es razonable para el hombre del siglo XXI y sí los argumentos que la explican no son contrarios a la lógica. Entre los distintos pasos para indagarlo se parte de que la fe es significativa para el hombre, objetivo fundamental de este artículo. Las fuentes de (...)
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  30.  7
    Is Faith significant for the man today? Olegario GonZález de Cardedal in the moderm Areopago.Pilar Sánchez Álvarez - 2019 - Veritas: Revista de Filosofía y Teología 42:127-163.
    Resumen Olegario González de Cardedal es precursor y pionero de la Nueva Apologética en España, y, aparte de analizar la credibilidad de la revelación por el signo fundamental Jesucristo, en necesario comprobar si la fe es razonable para el hombre del siglo XXI y sí los argumentos que la explican no son contrarios a la lógica. Entre los distintos pasos para indagarlo se parte de que la fe es significativa para el hombre, objetivo fundamental de este artículo. Las fuentes de (...)
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  31.  4
    Philosophy in Eastern Han Dynasty China.Alexus McLeod - 2015 - 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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  32.  25
    Masters of Chinese Political Thought: From the Beginnings to the Han Dynasty. [REVIEW]S. C. A. - 1974 - Review of Metaphysics 27 (4):793-793.
    This anthology consists of a wealth of selections from pre-Confucian literature to Han Fei Tzu’s legalistic writings. Ample space is given to pre-Confucian classes to display the background of Confucius and Chinese philosophical thought. The selections are made from the point of view of a political philosopher. Major thinkers are well represented. Each selection is preceded by a brief general introduction. The editor succeeds well in presenting the spectrum and rich variety of classical Chinese philosophy. Explanatory notes are on the (...)
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  33. The Uncultivated Man and the Weakness of the Ideal in Classical Chinese Philosophy.Kang Chan - 2000 - Dissertation, Harvard University
    The Chinese philosophical tradition aims at a departure from the imperfect reality for the sake of the ideal. But it is also clear to the Chinese philosophers that most people would not follow their footsteps in discarding reality and seeking the ideal. The weakness of the ideal in its incapacity to change the uncultivated man defines a common thread of philosophical thinking in China, and constitutes a bitter truth which these philosophers do not make explicit. Seven philosophers from the fifth (...)
     
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  34.  12
    Béatrice Han, Foucault’s Critical Project, Trans. Edward Pile , 241 Pp. ISBN 0-80473-708-8 , US $60.00, 0-80473-709-6 , US $24.95. [REVIEW]Edward McGushin - 2004 - Continental Philosophy Review 37 (4):505-510.
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  35.  34
    The Death of Man : Foucault and Anti-Humanism.Béatrice Han-Pile - 2010 - In Timothy O'Leary & Christopher Falzon (eds.), Foucault and Philosophy. Wiley-Blackwell. pp. 118--42.
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  36.  10
    Han Kang. The Vegetarian. Translated by Deborah Smith. London/New York: Hogarth, 2015. 252pp. [REVIEW]Edurne Arostegui - 2018 - International Journal of Žižek Studies 12 (4).
    Posthumanism reformulates the idea of human agency and its relationship with the natural world. By shunning dualisms, it blurs the man-made boundaries between the human and the animal in the natural and technological world. As a rejection of universality, posthumanist studies aim to rearrange the way we view societal values through a more intersectional approach, without completely divorcing itself from the tradition of humanism. Instead, it seeks to expand the way the human interacts with the wider world, and in the (...)
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  37.  52
    Hur ska man förstå McTaggarts paradox?Rögnvaldur Ingthorsson - 2000 - Filosofisk Tidskrift 21 (3):13–24.
    I sitt berömda bevis för tidens overklighet påstod McTaggart att det sätt händelser tycks skifta position i tiden från framtid till nutid och till förfluten tid, innebär en motsägelse. Vad McTaggart egentligen menade har varit föremål för en livlig debatt ända sedan beviset först publicerades 1908. Beviset består av två delar. I den första argumenterar McTaggart för att ingenting kan förändras förutom genom att övergå från framtid till förfluten tid. I den andra argumenterar han för att en sådan övergång innebär (...)
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  38.  27
    Politicising Han-Chinese Masculinities: A Plea for Court-Mandated Counselling for Wife Abuser in Hong Kong. [REVIEW]Man Chung Chiu - 2001 - Feminist Legal Studies 9 (1):3-27.
    As the figures for wife abuse cases in Hong Kong continue to rise, the author questions the effectiveness of current law in controlling domestic violence. It is argued that the present law, which punishes abusers by putting them into jail, can neither change their violent behavior nor repair the personal/familial relationships of the parties involved. It is within this context that the author proposes the adoption in Hong Kong of ``court-mandated counseling'', a scheme that has been practiced not only in (...)
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  39.  10
    Jade, Imperial Identity, and Sumptuary Reform in Jia Yi’s Xin Shu.Allison R. Miller - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):103-121.
    The founding of the Han 漢 dynasty by a man of common birth, Liu Bang 劉邦, precipitated a new awareness that class boundaries had become more fluid than in prior generations. New fashions threatened the established social order as wealthy individuals pretended to status that they had not yet achieved. To respond to these concerns, Jia Yi 賈誼 proposed a new sumptuary code regulating a range of luxury goods from apparel to accessories to ritual wares. This sumptuary system was designed (...)
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  40.  28
    A Review Essay on Death of Man and a Livable Postmodernism.Winifred Wing Han Lamb - 1999 - Sophia 38 (1):116-121.
    St. Mark's National Theological Centre, Charles Sturt University/Philosophy Dept, Faculties, ANU.
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  41.  2
    The Noble Man as an Ideal of Morally Educated Person.Chong-Deuk Park - 2005 - Journal of Moral Education 16 (2):133.
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  42. Ch'alsŭ Tawin, Han'guk Ŭi Hakcha Rŭl Mannada: Chinhwaron Ŭn Hn'guk Sahoe Esŏ Ŏttŏk'e Chinhwa Haennŭn'ga.Chong-dŏk Ch'oe - 2010 - Hyumŏnisŭt'ŭ.
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  43. Pok E Kwanhan Tamnon: Kibok Sasang Kwa Han'guk Ŭi Kich'ŭng Munhwa.Chŏng-ho Ch'oe - 2010 - Tolbegae.
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  44. Sirhakp'a Wa Chŏng Ta-San.Ik-han Ch'oe - 2011 - Sŏhae Munjip.
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  45. Paro Ponŭn Hanʼguk Ŭi Chŏngchʻi Sasang.Man-gyu Kim - 2005 - Nonhyŏng.
  46. Hanʻguk Yuhaksa.Chong-ho[from old catalog] Pae - 1974 - Sŏul " Yŏnse Taehakkyo Chʻulpʻanbu.
     
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  47. Hanʼguk Sasang Sa.Chong-hong Pak & Sang-ŭn Yi (eds.) - 1966
     
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  48. Segye Sok Ŭi Hanʼguk Yupʻung.Chŏng-gi Sŏ - 2006 - HanʼGuk Haksul Chŏngbo.
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  49. Segye Sok Ŭi Hanʼguk Yejŏl.Chŏng-gi Sŏ - 2004 - Sallimtʻŏ.
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  50. Chʻoe Han-Gi Ŭi Unhwa Wa Yulli.Chong-nan Yi - 2008 - Munsachʻŏl.
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