Results for 'Iam-Chong Ip'

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  1. 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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  2.  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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  3.  4
    Pak Chong-hong chŏnjip.Chong-Hong Pak & Yoram Kinyom Saophoe - 1980 - Soul: Hyŏngsŏl Ch⁽ulp⁽ansa.
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  4. Kim Chong-jik tohak sasang.Hak-Sang Sin & Chong-jik Kim - 1990 - Sŏul Tʻŭkpyŏlsi: Yŏng. Edited by Chong-jik Kim.
     
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  5. Pak Chong-hong chŏnjip.Chong-Hong Pak, Kyu-Yong Kim & Chong-Hyon Pak - 1980 - Soul: Hyŏngsŏl Ch⁽ulp⁽ansa.
     
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  6.  4
    And the language of thought.Iames W. Carson - 2002 - In James H. Fetzer (ed.), Consciousness Evolving. John Benjamins. pp. 34--89.
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  7. Hanʻguk sasangsa.Chong-Hong Pak (ed.) - 1966
     
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  8.  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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  9.  7
    2 Difference and Repetition.Iames Williams - 2012 - In Daniel W. Smith & Henry Somers-Hall (eds.), The Cambridge companion to Deleuze. New York: Cambridge University Press. pp. 33.
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  10.  3
    The Fifth Asian Logic Conference, Singapore, 1993.Chi Tat Chong - 1994 - Journal of Symbolic Logic 59 (2):730-732.
  11.  1
    A Model of Reasoned Responses: Use of the Golden Mean and Implications for Management Practice.Chong W. Kim, Margie Mcinerney & Sr Andrew Sikula - 2004 - Journal of Business Ethics 51 (4):387-395.
    The concept of the Golden Mean, which has been accepted as a behavioral guideline of human beings for thousands of years, is briefly reviewed. Several empirical studies in the field of organizational behavior are summarized as evidence that the concept has practical management applications. Based on the Golden Mean concept and its management empirical evidence, the authors propose a model of “Reasoned Responses” and its practical application to the decision-making process.
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  12.  3
    Financial Distress Prediction Based on Support Vector Machine with a Modified Kernel Function.Chong Wu, Lu Wang & Zhe Shi - 2016 - Journal of Intelligent Systems 25 (3).
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  13. Yŏram Pak Chong-hong Paksa.Chong-Hong Pak (ed.) - 1963
     
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  14. 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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  15. 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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  16.  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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  17.  8
    Kant’s Transcendental Functionalism.Chong-Fuk Lau - 2014 - Review of Metaphysics 68 (2):371-394.
    This paper develops a new functionalist interpretation of Kant that aims to unify his cognitive psychology with transcendental idealism. It argues that Kant’s faculty of cognition describes neither the phenomenal nor the noumenal mind, but a theoretical construct of the transcendental subject, comparable to the abstract Turing machine. This interpretation can be called “transcendental functionalism,” which determines what functions the mind has to realize if it is to be capable of objective cognition. Transcendental functionalism resolves problems associated with other functionalist (...)
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  18.  4
    (Ant) psychiatry.Iames Phillips - 2013 - In K. W. M. Fulford, Martin Davies, Richard Gipps, George Graham, John Sadler, Giovanni Stanghellini & Tim Thornton (eds.), The Oxford handbook of philosophy and psychiatry. Oxford: Oxford University Press. pp. 176.
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  19.  14
    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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  20.  7
    Segyehwa sidae ŭi sin todŏk chŏngchʻi chʻorhak yŏnʼgu: chillyang minjujuŭi ŭi tochʻul.Chong-un An - 1996 - Sŏul Tʻŭkpyŏlsi: Hangmun Chʻulpʻan.
  21.  8
    Yuhak kwa minjujuŭi ŭi sangsŭngnon.Chong-un An - 1995 - Sŏul Tʻŭkpyŏlsi: Hangmunsa.
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  22.  3
    Space and time in episodic memory Philosophical and developmental perspectives.Iames Russell & Ionathan Davies - 2012 - In L. Filipovic & K. M. Jaszczolt (eds.), Space and Time in Languages and Cultures: Language, culture, and cognition. John Benjamins. pp. 37--283.
  23. Yuhŏn Yi Chong-hu Paksa hwagap kinyŏm nonmunjip.Chong-hu Yi (ed.) - 1981 - Taegu-si: Imunsa.
     
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  24.  7
    Is Confucianism Good for Business Ethics in China?Po Keung Ip - 2009 - Journal of Business Ethics 88 (S3):463-476.
    This article examines whether and to what extent Confucianism as a resilient Chinese cultural tradition can be used as a sound basis of business practice and management model for Chinese corporations in the twenty-first century. Using the core elements of Confucianism, the article constructs a notion of a Confucian Firm with its concepts of the moral person ( Junzi ), core human morality ( ren, yi, li ) and relationships ( guanxi ), as well as benign social structure (harmony), articulated (...)
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  25.  5
    1 Oakeshott as philosopher.Iames Alexand Er - 2012 - In Efraim Podoksik (ed.), The Cambridge companion to Oakeshott. Cambridge: Cambridge University Press.
  26.  9
    Egalitarianism and global justice: from a relational perspective.Kevin K. W. Ip - 2016 - New York: Palgrave-Macmillan.
    In this book, Kevin Ip articulates and defends an egalitarian conception of global distributive justice grounded on the value of equality as a normative ideal of how human relations should be conducted. Arguing that relationships of equality, rather than those characterized by domination or exploitation, are a requirement for a just system, Ip spells out the real-world implications of this approach. Ip defends the ideal of equality against the diverse objections which have been brought to bear, and the responsibilities we (...)
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  27.  37
    Transforming problematic commemorations through vandalism.Chong-Ming Lim - 2020 - Journal of Global Ethics 16 (3):414-421.
    ABSTRACT In recent years, progressive activists around the world have fought to remove ‘problematic’ commemorations – typically, monuments commemorating and honoring individuals responsible for injustice, or even unjust events. Many of these problematic commemorations are vandalized before they are eventually removed. In this essay, I consider how the vandalism of problematic commemoration can transform the public honoring of a target, to a public repudiation or humiliation of that target. I discuss four obstacles to realizing the transformative potential of vandalism, and (...)
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  28.  12
    The Challenge of Developing a Business Ethics in China.Po Keung Ip - 2008 - Journal of Business Ethics 88 (S1):211 - 224.
    The challenge of developing a business ethics in China in response to today's increasing demands of Corporate Social Responsibility (CSR) is examined within the context of recent business scandals, food scare, labor issues, and environmental degradations the country is now experiencing. Two surveys on CSR are reported. This paper reports the recent CSR development in China and oudines the profile of a prospective business ethics for China. The formal constraints and substantive components of this business ethics are proposed against the (...)
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  29. Sŏngnihak chŏnsŏ.Chong-chʻŏl Sim - 1986 - [Seoul]: Palmaechʻŏ Namsandang.
     
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  30.  2
    Tongyang sasang kwa hyŏndaejŏk kach'i.Chong-hwa Sin (ed.) - 2016 - Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Ch'ulp'anbu.
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  31.  15
    Kant’s theory of transcendental truth as ontology.Chong-Hyon Paek - 2005 - Kant Studien 96 (2):147-160.
  32.  6
    Corporate Social Responsibility and Crony Capitalism in Taiwan.Po-Keung Ip - 2008 - Journal of Business Ethics 79 (1-2):167 - 177.
    Corporate social responsibility (CSR) has become increasingly popular in advanced economies in the West. In contrast, CSR awareness in Asia is rather low, both on the corporate and state level. However, recent events have shown that the CSR is receiving more attention by corporations in Asia. Recent development in CSR in Taiwan is one example of such a trend. A 2005 survey on the 700 publicly listed companies in Taiwan on␣CSR has highlighted the current CSR situation. Concurrently, the numbers of (...)
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  33. 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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  34. 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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  35.  90
    Reviewing resistances to reconceptualizing disability.Chong-Ming Lim - 2017 - Proceedings of the Aristotelian Society 117 (3):321-331.
    I attempt to adjudicate the disagreement between those who seek to reconceptualize disability as mere difference and their opponents. I do so by reviewing a central conviction motivating the resistance, concerning the relationship between disability and well-being. I argue that the conviction depends on further considerations about the costs and extent of change involved in accommodating individuals with a particular disability trait. I conclude by considering three pay-offs of this clarification.
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  36. Bartolomé de las Casas. Máximo representante del humanismo sustantivo. Ultimo episodio del medioevo o principio de la Modernidad.Ip Fernandez - 1994 - Studium 34 (1):59-84.
     
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  37. El monopolo en la mano.Ip Fernandez - 1994 - Studium 34 (1):131-138.
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  38. Fray Bartolomé de Las Casas entre castellanos y catalanes. Solución del enigma de la edición de la Brevísima, de Barcelona, 1646.Ip Fernandez - 1996 - Studium : revista de filosofía y teología 36 (3):469-483.
     
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  39.  3
    Yuhak ŭi yongmangnon kwa inʼgan haesŏk.Chong-ho Sŏ - 2008 - Kyŏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo.
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  40.  23
    Political authority and resistance to injustice: A Confucian perspective.Kevin K. W. Ip - 2023 - Philosophy and Social Criticism 49 (1):81-101.
    Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one (...)
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  41. Implications for education?Iames Arthur - 1998 - Educational Studies 24:3.
     
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  42. Environmental Activism and the Fairness of Costs Argument for Uncivil Disobedience.Ten-Herng Lai & Chong-Ming Lim - 2023 - Journal of the American Philosophical Association 9 (3):490-509.
    Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account—it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism—such as ecotage (sabotage with the aim of protecting the environment)—we (...)
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  43.  22
    Political authority and resistance to injustice: A Confucian perspective.Kevin K. W. Ip - 2023 - Philosophy and Social Criticism 49 (1):81-101.
    Those who bear the burdens of injustice and oppression are entitled to act in ways contrary to existing laws and institutions to secure their own entitlements and those of others. This article aims to articulate a Confucian perspective on resistance against injustice. There are reasons for thinking that the notion of resistance is fundamentally at odds with Confucian political thought. In this article, I move beyond this simple conflict/compatibility model and explore the complex relationships between resistance and Confucianism. On one (...)
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  44. Clarifying the best interests standard: the elaborative and enumerative strategies in public policy-making.Chong Ming Lim, Michael C. Dunn & Jacqueline J. Chin - 2016 - Journal of Medical Ethics 42 (8):542-549.
    One recurring criticism of the best interests standard concerns its vagueness, and thus the inadequate guidance it offers to care providers. The lack of an agreed definition of ‘best interests’, together with the fact that several suggested considerations adopted in legislation or professional guidelines for doctors do not obviously apply across different groups of persons, result in decisions being made in murky waters. In response, bioethicists have attempted to specify the best interests standard, to reduce the indeterminacy surrounding medical decisions. (...)
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  45.  2
    Consciousness and Consequences: The Physical Nature ofMind.Iames E. Beichler - 2012 - In Ingrid Fredriksson (ed.), Aspects of consciousness: essays on physics, death and the mind. Jefferson, N.C.: McFarland & Co.. pp. 49.
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  46.  3
    Environmental Ethics: Intercultural Perspectives.King-Tak Ip (ed.) - 2009 - BRILL.
    This book shows that environmental protection is a global concern that must enlist all of humanity’s cultural, religious, and moral resources. The nine essays in this volume explore the foundations of environmental ethics in the Western philosophical tradition as well as from the perspectives of Christianity, Islam, Daoism, and Buddhism and propose morally responsible attitudes towards nature and the environment.
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  47.  12
    Ham Sŏk-hŏn kwa Wang Yang-myŏng kŭrigo onŭl ŭi Han'guk sahoe.Chong-il Kang (ed.) - 2020 - Sŏul-si: Tongyŏn.
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  48.  7
    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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  49.  4
    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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  50.  3
    Ren xing guan lun lue: ji yu Liang Shiqiu ren sheng zhe xue.Chong Sun - 2014 - Beijing: Zhong yang min zu da xue chu ban she.
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