Results for 'L. I. Ang'

989 found
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  1.  4
    Introenumerability, Autoreducibility, and Randomness.L. I. Ang - forthcoming - Journal of Symbolic Logic.
    We define $\Psi $ -autoreducible sets given an autoreduction procedure $\Psi $. Then, we show that for any $\Psi $, a measurable class of $\Psi $ -autoreducible sets has measure zero. Using this, we show that classes of cototal, uniformly introenumerable, introenumerable, and hyper-cototal enumeration degrees all have measure zero. By analyzing the arithmetical complexity of the classes of cototal sets and cototal enumeration degrees, we show that weakly 2-random sets cannot be cototal and weakly 3-random sets cannot be of (...)
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  2.  1
    Han'guk ŭi kunsa sasang: chŏnt'ong ŭi tanjŏl kwa kŭndaesŏng ŭi waegok = Korean military thoughts.Ch'ang-hŭi Pak - 2020 - Sŏul-si: P'ŭllaenit Midiŏ.
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  3. Chohwa chŏngbu wa huch'ŏn sŏn munhwa.Yun Ch'ang-yŏl - 2022 - In Pong-ho Yi (ed.), Han'guk ŭi sinsŏn sasang: huch'ŏn sŏn munhwa wa sangje. Taejŏn: Sangsaeng Ch'ulp'an.
     
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  4. Han'guk hosŭp'isŭ.Yi Ch'ang-gŏl - 2021 - In Chong-hun Chŏng (ed.), Ŭihak pŏphak sinhak ŭi taehwa: saengmyŏng ŭiryo yulli p'orŏm. Sŏul-si: Yŏnse Taehakkyo Taehak Ch'ulp'an Munhwawŏn.
     
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  5.  5
    Hoejae Yi ŏn-jŏk ŭi kyŏnghak sasang.Chʻang-yŏl Cho - 2008 - Kyŏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo.
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  6. Tasan ŭi chŏngchʻi kyŏngje sasang.Man-gil Kang & Chʻang-nyŏl Chŏng (eds.) - 1990 - Sŏul: Chʻangjak kwa Pipʻyŏngsa.
     
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  7.  4
    Hanʼguk yulli ŭi ihae rŭl wihan Chungguk ŭi yulli sasang =.Chʻang-mu Hŏ - 2004 - Kyŏnggi-do Sŏngnam-si: Hanʼguk Chŏngsin Munhwa Yŏnʹguwŏn.
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  8.  5
    Ch'ŏngnyŏn i mutko ch'ŏrhakcha ka tap hada: turyŏum ŭl morŭnŭn chayu ŭi kil.Pyŏng-ch'ang Yi - 2015 - Sŏul: Tosŏ Ch'ulp'an Mal.
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  9.  15
    Chosŏn sidae ch'oego ŭi kyŏngje palchŏnan ŭl chesi han Pak Che-ga.Hŏn-ch'ang Yi - 2011 - Sŏul: Minsogwŏn.
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  10. L'esplicitazione dell'esperienza grafica. Lo spazio bianco come caso esemplare.Rossana De Angelis - 2011 - In Armando Canzonieri & Giusy Gallo (eds.), I segni dell'esperienza: saggi sulle forme di conoscenza. Roma: Carocci.
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  11.  7
    Chŏngsin chʻŏrhak tʻongpʻyŏn: Chŏn Pyŏng-hun Sŏnsaeng ŭi saengae wa chŏngsin ŭl chungsim ŭro.Chʻang-dae Yun - 2004 - Sŏul Tʻŭkpyŏlsi: Uri Chʻulpʻansa. Edited by Pyŏng-hun Chŏn.
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  12.  5
    Kyŏng iran muŏt in'ga: naemyŏn ŭi kkaedarŭm ŭl wihan Yuhakchŏk yŏlmang.Ch'ang-ho Sin - 2018 - Kyŏnggi-do P'aju-si: Kŭl Hangari.
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  13.  12
    Yuhakcha Chʻusa, sirhak kyoyuk ŭl tʻamgu hada: Chosŏn hugi Yuhak kyoyungnon ŭi han yangsang.Chʻang-ho Sin - 2006 - Kyŏnggi-do Koyang-si: Sŏhyŏnsa.
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  14.  6
    Yugyo sasŏ ŭi paeumnon: sasŏ ŭi hangmun'gwan ŭl t'onghae pon Yugyo ŭi chihyang.Ch'ang-ho Sin - 2011 - Kyŏnggi-do Koyang-si: On'go Chisin.
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  15.  13
    Kip'ŭn maŭm ŭi saengt'aehak: in'gan chungsimjuŭi rŭl nŏmŏsŏ = An ecology of deep mind.U. -ch'ang Kim - 2014 - Kyŏnggi-do P'aju-si: Kimyŏngsa.
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  16.  6
    Han'guk saengmyŏng p'yŏnghwa sasang ŭi ppuri rŭl ch'ajasŏ.Chi-ch'ang Chŏng - 2021 - Taegu-si: Tosŏ Ch'ulp'an Ch'am.
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  17.  13
    Philosophy of Gongfu Revealed through Confucius: Responses to Chenyang L i and Huaiyu W ang ’s Comments on My Book Confucius: The Man and the Way of Gongfu.Peimin Ni - 2018 - Dao: A Journal of Comparative Philosophy 17 (2):267-276.
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  18.  11
    Saenggak ŭi ch'ang, k'ino ai: yŏnghwa sok ŭi ch'ŏrhak II.Pyŏng-ch'ŏl Pak - 2009 - Kyŏnggi-do P'aju-si: Sŏgwangsa.
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  19.  21
    Inscriptions tombales des dynasties T'ang et Song (d'après le fonds d'inscriptions possédées par l'École Française d'Extrême-Orient)Inscriptions tombales des dynasties T'ang et Song.Paul W. Kroll & Jao Tsung-I. - 1985 - Journal of the American Oriental Society 105 (1):174.
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  20. Yŏngjae Yi Kŏn-ch'ang ŭi Yangmyŏnghakchŏk chihyang kwa munhak.Yi Hŭi-mok - 2012 - In Hŭi-mok Yi (ed.), Yangmyŏnghak ŭi chŏngsin ŭl ttara kŏtta. [Seoul]: 'Kil wi ŭi inmunhak' Kihoek Wiwŏnhoe.
     
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  21.  11
    Traité des Fonctionnaires et Traité de l'Armée traduits de la nouvelle histoire des T'ang (chaps. 46-50)Traite des Fonctionnaires et Traite de l'Armee traduits de la nouvelle histoire des T'ang. [REVIEW]J. I. Crump & Robert des Rotours - 1949 - Journal of the American Oriental Society 69 (3):157.
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  22. Kyŏnggye rŭl hoengdan hanŭn Cho So-ang kwa pyŏnhyŏkchŏk chungdojuŭi.Paek Yŏng-sŏ - 2022 - In Kyŏng-sŏk Kang (ed.), Kaebyŏk ŭi sasangsa: Ch'oe Che-u esŏ Kim Su-yŏng kkaji, munmyŏng chŏnhwan'gi ŭi Han'guk sasang. Kyŏnggi-do P'aju-si: Ch'angbi.
     
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  23. Khwāmpenchāi læ hippī plō̜t kānmư̄ang nai Phan Mā Bā khō̜ng Chāt Kō̜pčhitti.Čhanit Fư̄angfū - 2016 - In Pakō̜n Limpanusō̜n & SuradēT ChōT'udomphan (eds.), Thokthīang rư̄ang khunkhā. Krung Thēp: Wiphāsā.
     
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  24.  17
    Antonio Vallisneri. Epistolario. Volume I, 1679–1710, edited by Dario Generali. Milan: Franco Angeli, 1991. Pp. 639. ISBN 88-204-6733-X. L. 70,000. [REVIEW]Rhoda Rappaport - 1992 - British Journal for the History of Science 25 (4):466-467.
  25.  12
    La structure du libre arbitre et le péché de l’Ange.Joseph-Marie Gilliot - 2021 - Revue des Sciences Philosophiques Et Théologiques 104 (3):523-549.
    En publiant en 1965 Le Péché et la durée de l’ange, le P. Guérard des Lauriers, o. p. (1898-1989) offrait une contribution majeure à un débat qui divisait les thomistes. En 1946 en effet, la parution de Surnaturel du P. de Lubac avait remis en cause, textes de Thomas d’Aquin à l’appui, la thèse de l’impeccabilité naturelle de l’ange, jusqu’alors (presque) unanimement reçue dans l’École thomiste. Deux interprétations de Thomas d’Aquin polarisèrent alors le débat : la raison de la peccabilité (...)
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  26.  24
    The True or the Artificial: Theories on Human Nature before Mencius and Xunzi—Based on “Sheng is from Ming, and Ming is from Tian”.L. I. Youguang - 2010 - Frontiers of Philosophy in China 5 (1):31-50.
    When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing (...)
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  27. Samun nanjŏk nollan kwa sasŏ ŭi chaehaesŏk : Pak Se-dang ŭi "Sabyŏnnok" kwa Kim Ch'ang-hyŏp ŭi pip'an ŭl chungsim ŭro.Kim Hyŏng-ch'an - 2020 - In Hyŏng-ch'an Kim (ed.), Pak Se-dang Sabyŏnnok yŏn'gu. Kyŏnggi-do P'aju-si: T'aehaksa.
     
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  28. Simsan Kim Ch'ang-suk ŭi Yugyo insik kwa tongnip undong ŭi chŏn'gae.Kim Hyŏn-su - 2021 - In Wŏn-sik Hong (ed.), Hanju hakp'a chaejŏn chejadŭl kwa Yŏngnam yuhyŏndŭl ŭi hwaltong kwa sasang: Ilche kangjŏmgi ŭi 'Nakchunghak'. Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Ch'ulp'anbu.
     
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  29.  6
    Chosŏnjo Chujahak ŭi yŏnggwang kwa kŭnŭl: Han'guk Yugyo munhwasa sŭp'esyŏl.Tong-hŭi Yi - 2023 - Sŏul: Munsach'ŏl.
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  30.  15
    Marx’s Ontology of Social Power System for Ecological Justice.L. I. Aihua & S. U. N. Xiaoyan - 2023 - Philosophy Study 13 (4).
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  31.  16
    The Influence of Media on Man and His Aesthetic Adjustment.L. I. You-yun - 2013 - Journal of Aesthetic Education (Misc) 1:012.
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  32. Sushchnostʹ i struktura chelovecheskogo bytii︠a︡.L. I︠U︡ Aleksandrova (ed.) - 2001 - Vladimir: Vladimirskiĭ gos. pedagog. universitet.
     
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  33.  7
    Tongyang mihak kwa Han'guk hyŏndae mihak ŭi t'ansaeng: K'ang Yuwei, Yanagi, Ko Yu-sŏp.Se-gŭn Chŏng - 2022 - Sŏul T'ŭkpyŏlsi: P'ara Ak'ademi.
    1. Ikkŭnŭn mal -- 2. Han nara ŭi yet kŭlssi ro tora kaja : K'ang Yuwei, sŏye wa mihakchŏk chŏnhwan -- 3. Chosŏn ŭi yesul ŭn illyu ŭi pigŭk ŭl tamnŭnda : Yanagi Muneyosi, minye uĭ palgyŏn -- 4. Nŏhŭi nŭn T'ap ŭi himch'am ŭl poannŭn'ga : Ko Yu-sŏp, Han'guk hyŏndae mihak ŭi t'ansaeng -- 5. Naganŭn mal.
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  34.  5
    Voprosy ėtiki v trudakh musulʹmanskikh avtorov Volgo--Uralʹskogo regiona: Khrestomatii︠a︡.L. I. Almazova & Ansi Safiullina-Alʹ (eds.) - 2018 - Kazanʹ: Kazanskiĭ federalʹnyĭ universitet.
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  35. Iskusstvo i trud.L. I. Novikova - 1974
     
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  36.  21
    Evidence that instrumental conditioning requires conscious awareness in humans.L. I. Skora, M. R. Yeomans, H. S. Crombag & R. B. Scott - 2021 - Cognition 208 (C):104546.
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  37.  40
    Mencius' Refutation of Yang Zhu and Mozi and the Theoretical Implication of Confucian Benevolence and Love.L. I. Jinglin - 2010 - Frontiers of Philosophy in China 5 (2):155-178.
    Confucianism defined benevolence with “feelings” and “love.” “Feelings” in Confucianism can be mainly divided into three categories: feelings in general, love for one’s relatives, and compassion. The seven kinds of feeling in which people respond to things can be summarized as “likes and dislikes.” The mind responds to things through feelings; based on the mind of benevolence and righteousness or feelings of compassion, the expression of feelings can conform to the principle of the mean and reach the integration of self (...)
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  38.  18
    On Herodotus I. 33.L. I. C. Pearson - 1931 - The Classical Review 45 (01):14-.
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  39.  31
    Modes of Convergence to the Truth: Steps Toward a Better Epistemology of Induction.L. I. N. Hanti - 2022 - Review of Symbolic Logic 15 (2):277-310.
    Evaluative studies of inductive inferences have been pursued extensively with mathematical rigor in many disciplines, such as statistics, econometrics, computer science, and formal epistemology. Attempts have been made in those disciplines to justify many different kinds of inductive inferences, to varying extents. But somehow those disciplines have said almost nothing to justify a most familiar kind of induction, an example of which is this: “We’ve seen this many ravens and they all are black, so all ravens are black.” This is (...)
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  40. Ėstetika i tekhnika--al'ternativa ili integratsiia?L. I. Novikova - 1976
     
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  41. Fenomen pret︠s︡edentnosti i preemstvennostʹ kulʹtur: [monografii︠a︡.L. I. Grishaeva, M. K. Popova & V. T. Titov (eds.) - 2004 - Voronezh: Voronezhskiĭ gos. universitet.
     
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  42. Otvetstvennostʹ: tipologii︠a︡ i lichnostnye osnovanii︠a︡.L. I. Dementiĭ - 2001 - Omsk: Omskiĭ gos. universitet.
     
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  43. Pedagogicheskoe nasledie A.S. Makarenko i sovremennai︠a︡ shkola: opyt i problemy.L. I︠U︡ Gordin (ed.) - 1987 - Kishinev: "Shtiint︠s︡a".
     
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  44. Nauka, filosofii︠a︡ i religii︠a︡ v rannem pifagoreizme.L. I︠A︡ Zhmudʹ - 1994 - Sankt-Peterburg: Izd-vo "Aleteĭi︠a︡".
     
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  45. Podvizhnik: zhiznʹ i tvorchestvo Natalii Dmitrievny Spirinoĭ: vstrechi, besedy, vospominanii︠a︡.L. I. Borina - 2008 - Novosibirsk: [S.N.]. Edited by N. S. I︠U︡shkova & A. P. I︠U︡shkov.
     
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  46.  37
    k.L. N. & K. I. - manuscript
    We would like to thank an anonymous referee for his helpful comments on a previous version of this paper.
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  47.  25
    An explanation of the Confucian idea of difference.L. I. Xiangjun - 2007 - Frontiers of Philosophy in China 2 (4):488-502.
    Difference is a category of relationship lying between identity and non-identity, and equality and inequality. This concept is both the Confucian reflection of the real relationship between things in the world and the value ideal of Confucianism. The Confucian idea of difference, embodied in the view of human relationships, of world, and of nature, seeks to build a rational order based on difference, so as to reach a harmonious, united and ideal state. Confucians in the past dynasties continually interpreted difference (...)
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  48.  31
    A Logic LU for Understanding.L. I. Xiaowu & G. U. O. Xiangyang - 2010 - Frontiers of Philosophy in China 5 (1):142-153.
    Understanding a proposition for an intelligent agent is an important epistemic concept. We first discuss intuitively general logic characteristics of understanding, and give a language and a semantics containing understanding as a modal operator. Secondly, we develop the system LU for the operator, give some results of its proof theory, and then we prove the frame soundness and frame completeness of LU.
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  49. Ėmot︠s︡ii v iskusstve: teoreticheskie podkhody i ėmpiricheskie issledovanii︠a︡.L. I︠A︡ Dorfman - 1997 - Moskva: Izd-vo "Smysl".
     
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  50.  38
    The torah of Levinasian time.L. I. N. Yael - 2012 - Heythrop Journal 53 (1):81-99.
    The topic of time is central to Levinas's philosophy. By examining aspects of the Biblical stories of Abraham and Moses compared with Greek myths, mainly that of Cronos devouring his children, this paper aims to show that Levinas's view of time, though certainly indebted to the Greek (i.e. philosophical) tradition, contains traces of Biblical experiences. Moreover, Levinas's interpretation of time will serve as a concrete demonstration of the way the Jewish experience enables Levinas to express his criticism of the philosophical-Greek (...)
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