Results for 'Hyuk Kim'

992 found
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  1.  59
    Aristotle on Friendship and the Lovable.Bradford Jean-Hyuk Kim - 2021 - Journal of the History of Philosophy 59 (2):221-245.
    In this paper, I argue that Aristotle's basic principle, that all friends love only because of the lovable, is egoistic. First, I argue that 'the lovable' (τὸ φιλητὸν) refers to that which appears to contribute to one's own happiness. Second, I argue that the lovable is the final cause of love. This means that in loving only because of the lovable, all friends love only for the sake of what appears to contribute to their own happiness. Further, Aristotelian love for (...)
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  2.  6
    Statement from the Korea Evangelical Fellowship.Kim Myung Hyuk, Son Bong Ho & Park Jong Ryul - 1986 - Transformation: An International Journal of Holistic Mission Studies 3 (4):28-30.
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  3.  38
    Classifying Schizotypy Using an Audiovisual Emotion Perception Test and Scalp Electroencephalography.Ji Woon Jeong, Tariku W. Wendimagegn, Eunhee Chang, Yeseul Chun, Joon Hyuk Park, Hyoung Joong Kim & Hyun Taek Kim - 2017 - Frontiers in Human Neuroscience 11.
  4.  12
    “Benefit to the World” and “Heaven’s Intent”: The Prospective and Retrospective Aspects of the Mohist Criterion for Rightness.Bradford Jean-Hyuk Kim - forthcoming - Dao: A Journal of Comparative Philosophy.
    “Benefit to the world” and “Heaven’s intent” are not, as is often assumed, separate criteria for action in Mozi’s 墨子 ethics; they are the same in extension but not intension. When Mozi speaks in terms of “Heaven’s intent,” it is to highlight the criterion’s retrospective orientation and its scope; taking a cue from Heaven’s reactions to past deeds, agents specify the scope of “the world” by reference to the past performance of persons regarding benefit to the world. This diverges from (...)
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  5.  60
    Austerity in Mohist ethics.Bradford Jean-Hyuk Kim - 2023 - Analysis 83 (3):483-492.
    Fraser highlights an unattractive feature of Mohist ethics: the Mohists, while criticizing their Confucian contemporaries, restrict one’s pursuits to the most basic sorts of goods. Fraser suggests that the Mohists assume the perpetuity of scarce resources, which leads to a commitment to austerity, which in turn leads them to deny a plausible third way between austerity and excess. In their defence, I argue that the Mohists do not assume perpetuity of scarce resources but rather the hedonic treadmill. And instead of (...)
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  6.  59
    When Aristotelian virtuous agents acquire the fine for themselves, what are they acquiring?Bradford Jean-Hyuk Kim - 2020 - British Journal for the History of Philosophy 28 (4):674-692.
    In the Nicomachean Ethics, one of Aristotle’s most frequent characterizations of the virtuous agent is that she acts for the sake of the fine (to kalon). In IX.8, this pursuit of the fine receives a more specific description; virtuous agents maximally assign the fine to themselves. In this paper, I answer the question of how we are to understand the fine as individually and maximally acquirable. I analyze Nicomachean Ethics IX.7, where Aristotle highlights virtuous activity (energeia) as central to the (...)
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  7. Is Aristotelian friendship disinterested?: Aristotle on loving the other for himself and wishing goods for the other's sake.Bradford Jean-Hyuk Kim - 2022 - European Journal of Philosophy 30 (1):32-44.
    It has been not atypical for commentators to argue that Aristotelian friendship features disinterested concern for others, that is, concern for others that is completely independent of one's own happiness. Often, the relevant commentators point to some normative features of Aristotelian friendship, wishing goods for the other's sake and loving the other for herself, where these are assumed to be disinterested. While the disinterested interpretations may be correct overall, I argue that wishing goods for the other's sake and loving the (...)
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  8.  10
    Epistasis-Based Basis Estimation Method for Simplifying the Problem Space of an Evolutionary Search in Binary Representation.Junghwan Lee & Yong-Hyuk Kim - 2019 - Complexity 2019:1-13.
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  9.  11
    Death in Asia: from India to Mongolia.Ocksoon Lee, Hyuk Joo Sim, Seonja Kim, Pyung Rae Lee, Jeong Gyu Sung & Yong-bŏm Yi (eds.) - 2015 - Irvine, CA: Seoul Selection.
    All of the world's religions refer to death in some way. Everyone is somewhat familiar with stories about where we go or what happens to us after death. From an early age, we have all heard stories of heaven or hell or some other version of paradise. Many of us believed such stories, and a great number of us still do. When considering that such stories manage to persist in modern times, an age of science and logic, we can be (...)
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  10.  78
    Aristotle’s NE ix 9 on Why the Happy Person Needs Friends.Bradford Jean-Hyuk Kim - 2021 - Ancient Philosophy 41 (2):495-518.
    In Nicomachean Ethics ix 9, Aristotle answers the question of why the happy person needs friends. I argue that interpretatively, we must understand ix 9 in instrumental terms. I begin with ix 9’s opening sections, arguing that Aristotle understands the question of why the happy person needs friends, and his answer, in instrumental terms. Aristotle’s first major argument suggests that the instrumental role friends play has to do with one’s own activity, specifically self-contemplation. This argument, however, does not clearly show (...)
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  11.  51
    The Two Categorizations of Goods in Aristotle's Nicomachean Ethics.Bradford Jean-Hyuk Kim - 2021 - History of Philosophy Quarterly 38 (4):297-315.
    This article resolves some difficulties with Aristotle's discussion of the choice-worthy (haireton). Nicomachean Ethics I posits goods that are choice-worthy for themselves and for something else, but Nicomachean Ethics X appears to present being choice-worthy for itself as mutually exclusive with being choice-worthy for something else; moreover, Nicomachean Ethics X seems to claim that action is choice-worthy for itself and, therefore, not choice-worthy for something else but also seems to claim that action is choice-worthy for something else and, therefore, not (...)
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  12.  54
    Aristotle's Nicomachean Ethics on virtue competition.Bradford Jean-Hyuk Kim - 2023 - British Journal for the History of Philosophy 32 (1):1-21.
    For many, striving to attain first place in an athletic competition is explicable. Less explicable is striving to attain first place in a virtue (aretē) competition. Yet this latter dynamic appears in Aristotle’s Nicomachean Ethics. There is 4.3’s magnanimity, the crown of the virtues, which seemingly manifests itself in outdoing one’s peers in virtue. Such one-upmanship also seems operant with 9.8’s praiseworthy self-lover, who seeks to get as much of the fine (to kalon) as possible for herself. Contrary to many (...)
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  13.  21
    Are the later Mohists preference-satisfaction consequentialists? A discussion of Daniel Stephens’ “Later Mohist ethics and philosophical progress in ancient China”.Bradford Jean-Hyuk Kim - 2023 - British Journal for the History of Philosophy 32 (1):218-30.
    The Mohists may have been the first consequentialists on earth. Their most important principles are that right action is what benefits the world and that the underlying outlook for benefiting the world is inclusive care, whereby each person receives equal consideration. The early Mohists are clearly objective-list consequentialists, whereby benefiting the world amounts to promoting the most basic goods. Stephens argues that the later Mohists shift to a preference-satisfaction consequentialism whereby benefiting the world amounts to promoting what happens to please (...)
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  14.  83
    Aristotle’s Nicomachean Ethics on the Sameness of Friendship and Justice.Bradford Jean-Hyuk Kim - 2023 - Apeiron 56 (3):395-429.
    In the Nicomachean Ethics, Aristotle claims that friendship and justice are the same, apparently flouting the not uncommon contrast between friendship and justice. I start by assessing Aristotle’s principle of equality: friends of equal standing engage in exact reciprocity in goods and friends of unequal standing engage in proportional reciprocity. In a number of ways that have gone unnoticed, the equalization principle is a requirement for understanding the sameness of friendship and justice. Just relations and friendship share the same domain, (...)
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  15.  33
    Social Entrepreneurship in the Global Perspective.Hyuk Kim - 2012 - Proceedings of the International Association for Business and Society 23:98-110.
    First, this research paper aims to provide a clearer definition of social entrepreneurship, identifying boundaries and providing examples of social entrepreneurship. Second, this research paper examines more fully the rationale for the emergence of new global social ventures, particularly in terms of the forces shaping the globalization of social entrepreneurship. Finally, this research paper aims to introduce a new social entrepreneurship model for global sustainable development, analyzing the relationship between social entrepreneurship and global sustainable development. This new social entrepreneurship model (...)
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  16.  45
    Friendship as characterological and educational. [REVIEW]Bradford Jean-Hyuk Kim - 2023 - Metascience 32 (2):231-234.
  17. Intra-Auditory Integration Improves Motor Performance and Synergy in an Accurate Multi-Finger Pressing Task.Kyung Koh, Hyun Joon Kwon, Yang Sun Park, Tim Kiemel, Ross H. Miller, Yoon Hyuk Kim, Joon-Ho Shin & Jae Kun Shim - 2016 - Frontiers in Human Neuroscience 10.
  18. Mind in a physical world: An essay on the mind–body problem and mental causation.Jaegwon Kim - 1998 - MIT Press.
    This book, based on Jaegwon Kim's 1996 Townsend Lectures, presents the philosopher's current views on a variety of issues in the metaphysics of the mind...
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  19.  11
    My beautiful despair: the philosophy of Kim Kierkegaardashian.Kim Kierkegaardashian - 2018 - New York: Touchstone. Edited by Dash Shaw.
    In the ultimate meeting of the sublime with the ridiculous" (London Evening Standard) My Beautiful Despair blends the existential philosophy of Søren Kierkegaard with the superficial musings of Kim Kardashian West, based on the popular Twitter feed @KimKierkegaard. The love child of Søren Kierkegaard and Kim Kardashian, the @KimKierkegaard Twitter account has been admired, praised, and adored in The New Yorker, The Washington Post, The New York Times, Financial Times, The Economist, New York, Buzzfeed, and more, and has amassed nearly (...)
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  20.  8
    율곡 인성론의 논리 구조 연구.Suh Won Hyuk - 2019 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 91:135-159.
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  21.  3
    Platon and The Formation of a tradition of Western Political Philosophy.Park Hyuk - 2009 - CHUL HAK SA SANG - Journal of Philosophical Ideas 33:237-274.
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  22.  4
    The Research of Influence of Yulgok’ Litongkikook- focus on The Ho-Rok Controversy.Suh Won Hyuk - 2017 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 85:83-100.
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  23.  44
    Entrapment, Culpability, and Legitimacy.Hochan Kim - 2020 - Law and Philosophy 39 (1):67-91.
    In this paper, I offer a novel account of entrapment. This account suggests that the wrongness of pursuing punishment in cases of entrapment consists of two distinct components, one concerning the culpability of the entrapped defendant and the other concerning the legitimacy of the entrapping state to prosecute crimes that it has effectively created. Distinguishing these two components of entrapment, I explain, helps to clarify the moral issues at stake and to resolve some confusions and debates in existing legal analyses (...)
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  24.  39
    U-shaped learning and frequency effects in a multi-layered perception: Implications for child language acquisition.Kim Plunkett & Virginia Marchman - 1991 - Cognition 38 (1):43-102.
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  25. Reframing Consent for Clinical Research: A Function-Based Approach.Scott Y. H. Kim, David Wendler, Kevin P. Weinfurt, Robert Silbergleit, Rebecca D. Pentz, Franklin G. Miller, Bernard Lo, Steven Joffe, Christine Grady, Sara F. Goldkind, Nir Eyal & Neal W. Dickert - 2017 - American Journal of Bioethics 17 (12):3-11.
    Although informed consent is important in clinical research, questions persist regarding when it is necessary, what it requires, and how it should be obtained. The standard view in research ethics is that the function of informed consent is to respect individual autonomy. However, consent processes are multidimensional and serve other ethical functions as well. These functions deserve particular attention when barriers to consent exist. We argue that consent serves seven ethically important and conceptually distinct functions. The first four functions pertain (...)
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  26. Shame and Self-Revision in Asian American Assimilation.David Haekwon Kim - 2014 - In Emily S. Lee (ed.), Living Alterities: Phenomenology, Embodiment, and Race. Albany: State University of New York Press. pp. 103-132.
  27. On the Very Idea of Direction of Fit.Kim Frost - 2014 - Philosophical Review 123 (4):429-484.
    Direction of fit theories usually claim that beliefs are such that they “aim at truth” or “ought to fit” the world and desires are such that they “aim at realization” or the world “ought to fit” them. This essay argues that no theory of direction of fit is correct. The two directions of fit are supposed to be determinations of one and the same determinable two-place relation, differing only in the ordering of favored terms. But there is no such determinable (...)
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  28.  15
    Kim, Ellen, and Zack's Big Adventure.Kim Anno - 2010-09-24 - In Fritz Allhoff & Sheila Lintott (eds.), Motherhood ‐ Philosophy for Everyone. Wiley‐Blackwell. pp. 52–61.
    This chapter contains sections titled: Zack's Sensitivity Zack's Race Zack's Desire Zack's Violence Music Conclusion Notes.
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  29. Pragmatic infallibilism.Brian Kim - 2023 - Asian Journal of Philosophy 2 (2):1-22.
    Infallibilism leads to skepticism, and fallibilism is plagued by the threshold problem. Within this narrative, the pragmatic turn in epistemology has been marketed as a way for fallibilists to address the threshold problem. In contrast, pragmatic versions of infallibilism have been left unexplored. However, I propose that going pragmatic offers the infallibilist a way to address its main problem, the skeptical problem. Pragmatic infallibilism, however, is committed to a shifty view of epistemic certainty, where the strength of a subject’s epistemic (...)
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  30.  10
    Nurses’ engagement with power, voice and politics amidst restructuring efforts.Kim McMillan & Amélie Perron - 2020 - Nursing Inquiry 27 (3):e12345.
    Change is inevitable, and increasingly rapid and continuous in healthcare as organizations strive to adapt, improve and innovate. Organizational change challenges healthcare providers because it restructures how and when patient care delivery is provided, changing ways in which nurses must carry out their work. The aim of this doctoral study was to explore frontline nurses’ experiences of living with rapid and continuous organizational change. A critical hermeneutic approach was utilized. Participants described feeling voiceless, powerless and apolitical amidst rapid and continuous (...)
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  31.  12
    A New Interpretation of the Problem of Induction in Hume’s Philosophy.Byoungjae Kim - 2021 - Modern Philosophy 17:37-62.
    필자는 본 논문에서 귀납의 문제와 관련하여 흄이 『인성론』 1권에서 이성을 통하여서는 이를 정당화 할 수 없다고 주장한 것으로 해석하는 기존의 회의주의적 해석을 비판적으로 검토한다. 필자의 견해에 따르면, 흄이 『인성론』 1권에서 비판의 대상으로 삼고 있는 것은 인과 추론의 정당성 문제 그 자체가 아니라, 무비판적으로 받아들여져 온 무오류적 이성 개념이다. 흄은 이 무오류적 이성 개념을 부정하고, 이성을 넓은 의미에서의 상상력 아래로 포섭 시킨 후, 그 안에서 무작위로 작동하는 좁은 의미에서의 상상력과 개연성의 논리에 따라 작동하는 이성을 구분함으로써, 인과 추론을 정당화하는 새로운 길을 열고 (...)
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  32.  2
    Chŏngch'iga Kobong Ki Tae-sŭng, k'ŭn kkum kŭrigo chwajŏl.Yŏng du Kim (ed.) - 2016 - Kyŏnggi-do P'aju-si: Kyŏngin Munhwasa.
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  33.  2
    Chuch'e ŭi mihak sasang yŏn'gu.Hyŏng-sŏn Kim - 2016 - [P'yon̆gyang]: Sahoe Kwahagwŏn Ch'ulp'ansa.
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  34. Ch'ŏndo wa inpŏp: chŏnt'ongpŏp esŏ ch'ŏnin habil = Heaven road (Natural Dharma) & human law.Chi-su Kim - 2023 - Kwangju Kwangyŏksi: Chŏnnam Taehakkyo Ch'ulp'an Munhwawŏn.
    Che 1-p'yŏn. Ch'ŏndo wa inbŏp (inbŏpch'ŏn) -- 1. Kodae Chungguk ŭi inbŏpch'ŏn ch'ŏrhak sasang -- 2. Sŏnjin sidae ch'ŏnmyŏnggwan ŭi chŏn'gae -- 3. Sŏnjin sidae chŏnt'ong chaeigwan -- 4. Kunju wa minbon : Sŏnjin sidae kunju, minbollon kwa chŏhang, hyŏngmyŏng sasang -- 5. Ch'ŏndo ŭi naeyong kwa inbŏp ŭi panyŏng - Che 2-p'yŏn. Hangsang kwa pyŏnhwa -- 1. To ŭi hangsangsŏng kwa pyŏnhwasŏng -- 2. Pŏp ŭi hangsangsŏng kwa pyŏnhwasŏng -- 3. Pŏpchesasang hangsang kwa pyŏnhwa -- 4. Ch'im Ka-bon kwa (...)
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  35.  2
    Indo ch'ŏrhak esŏ pon kŭnhyŏndae Han'guk Pulgyo sasangga.Sŏn-gŭn Kim - 2016 - Sŏul-si: Tongguk Taehakkyo Ch'ulp'anbu.
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  36.  3
    Justice: classical foundations and contemporary debates.Young Kim - 2018 - Lanham: Lexington Books.
    The question of justice -- Foundational matters -- Plato: a moral universe -- Aristotle: the virtuous life -- The inquiry into justice -- The moral inquiry -- Values -- The nature of the polity -- Debates of justice -- The nature of justice -- Individual rights and responsibilities -- International relations -- Future lives.
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  37. Pŏp ch'ŏrhak kwa pŏp iron immun =.Tae-hwi Kim - 2023 - Sŏul-si: BM (Chu) Tosŏ Ch'ulp'an Sŏngandang.
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  38.  1
    Sŏp'a Yu Hŭi ŭi kahun kwa insaenggwan: sankol nongbu ro Tong Asia sirhakcha 99-in e sŏnjŏng toen taehakcha.Sŏng-T'ae Kim - 2023 - Kyŏnggi-do Ŭiwang-si: Kŭl ŭl Ikta.
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  39.  4
    Uju ŭi chŏngo: Sŏu Chŏn Pyŏng-hun kwa mannanŭn ch'ŏrhak kŭrigo munmyŏng ŭi sigan.sŏNg-Hwan Kim - 2016 - Kyŏnggi-do Koyang-si: Sonamu.
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  40. A metaphysics for practical knowledge.Kim Frost - 2019 - Canadian Journal of Philosophy 49 (3):314-340.
    Is Anscombean practical knowledge independent of what the agent actually does on an occasion? Failure to understand Anscombe’s answer to this question is a major obstacle to appreciating the subtlety and plausibility of her view. I argue that Anscombe’s answer is negative, and turns on the nature of mistakes in performance, and reveals a distinctive implicit metaphysics of mind and knowledge, structured by related capacities and exercises of capacities. If my interpretation is correct, then practical knowledge shares features with knowledge-how (...)
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  41.  49
    From rote learning to system building: acquiring verb morphology in children and connectionist nets.Kim Plunkett & Virginia Marchman - 1993 - Cognition 48 (1):21-69.
  42.  92
    Moral stress, moral climate and moral sensitivity among psychiatric professionals.Kim Lützén, Tammy Blom, Béatrice Ewalds-Kvist & Sarah Winch - 2010 - Nursing Ethics 17 (2):213-224.
    The aim of the present study was to investigate the association between work-related moral stress, moral climate and moral sensitivity in mental health nursing. By means of the three scales Hospital Ethical Climate Survey, Moral Sensitivity Questionnaire and Work-Related Moral Stress, 49 participants’ experiences were assessed. The results of linear regression analysis indicated that moral stress was determined to a degree by the work place’s moral climate as well as by two aspects of the mental health staff’s moral sensitivity. The (...)
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  43.  7
    Chosŏn hugi sirhak kwa Tasan Chŏng Yag-yong.Yong-hŭm Kim - 2020 - Sŏul-si: Hyean.
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  44.  10
    Ch'oe Han-gi ŭi kihak kwa Sirhak ŭi ch'ŏrhak.Yong-hŏn Kim - 2020 - Sŏul-si: Yemun Sŏwŏn.
    Ch'aek mŏri e -- 1. Ch'oe Han-gi ŭi sam kwa kŭ ŭi sidae -- 2. Silchŭng kwa siryong ŭi sirhakchŏk hangmun'gwan -- 3. Chujahak pip'an kwa Kihak ŭi hyŏngsŏng -- 4. Sŏyang kwahak kisul ŭi suyong kwa Kihakchŏk pyŏnyong -- 5. Insingnon ŭi chŏnhwan kwa kaekkwan insik ŭi pangbŏmnon -- 6. T'al Chujahakchŏk sayu ŭi chŏn'gae wa segye p'yŏnghwaron -- Kyŏllon : Chosŏn hugi Sirhak kwa Ch'oe Han-gi ŭi ch'ŏrhak.
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  45.  9
    Hong Tae-yong kwa Hangju ŭi se sŏnbi: Hong Tae-yong ŭi Pukkyŏng kihaeng saero ilki.Myŏng-ho Kim - 2020 - Kyŏnggi-do P'aju-si: Tolbegae.
    1. Yŏhaeng e nasŏgi kkaji -- 2. Ch'ŏng cheguk ŭi sudo esŏ -- 3. Hangju se sŏnbi waŭi kyoyu -- 4. Chonmyŏng ŭisik kwa ujŏngnon -- 5. Sasangjŏk pyŏnhwa.
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  46.  5
    Kŭdae ŭi ppaeŏnan yesul i tŏk ŭl kariŏnne: sirhakcha Kongjae Yun Tu-sŏ iyagi.Yŏng-ju Kim - 2020 - Kyŏnggi-do P'aju-si: Yŏrhwadang.
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  47.  2
    Paekse ilgi: maeil cham tŭlgi chŏn ssŏnaeryŏgan ch'ungman han sam ŭi sun'gandŭl.Hyŏng-sŏk Kim - 2020 - Kyŏnggi-do P'aju-si: Kimyŏngsa.
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  48. Positioning myself in Turtle Island : the storied journeying of a first-generation Korean immigrant-settler to Canada.Eun-Ji Amy Kim - 2020 - In Ellyn Lyle (ed.), Identity landscapes: contemplating place and the construction of self. Boston: Brill | Sense.
     
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  49. Reflections on David L. Hall and Roger T. Ames's Understanding of Classical Confucian Cosmology.Jung-Yeup Kim - 2021 - In Ian M. Sullivan & Joshua Mason (eds.), One corner of the square: essays on the philosophy of Roger T. Ames. Honolulu: University of Hawaiʻi Press.
  50.  53
    Labels can override perceptual categories in early infancy.Kim Plunkett, Jon-Fan Hu & Leslie B. Cohen - 2008 - Cognition 106 (2):665-681.
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