Results for 'Teea Kortetm��ki'

656 found
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  1. Yi Ki-Dong Kyosu Ŭi Yuhak Och'ŏnnyŏn.Ki-Dong Yi - 2022
    v.1. Yuhak ŭi parwŏn kwa wansŏng -- v. 2. Chungguk Yuhak ŭi chŏn'gae -- v. 3. Han'guk ŭi Yuhak (sang) -- v. 4. Han'guk ŭi Yuhak (ha) -- v. 5. Ilbon kwa Pet'ŭnam ŭi Yuhak.
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  2.  2
    Mukchŏm Ki Se-Ch'un Sŏnsaeng Kwa Hamkke Hanŭn Sirhak Sasang.Se-ch'un Ki - 2012 - Pai Puksŭ.
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  3. Mukchŏm Ki Se-Ch'un Sŏnsaeng Kwa Hamkke Hanŭn Sŏngnihak Kaeron.Se-ch'un Ki - 2007 - Pai Puksŭ.
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  4.  2
    Ki̇tap tanitimi Immanuel, Kant, (2021), fakültelerin çatışması, (çev. Mevlüt albayrak), ankara: Fol yayınları.Nurten Ki̇ri̇ş Yilmaz - 2021 - Tabula Rasa: Felsefe Ve Teoloji 36:61-63.
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  5.  10
    Interview with Janos Kis.J. Kis - 1995 - Constellations 2 (1):12-20.
  6.  3
    Yunus emre’ni̇n “ki̇bi̇r destani”ndan hareketle günümüz felsefe alanina bi̇r bakiş.Nurten Ki̇ri̇ş Yilmaz - 2021 - Tabula Rasa: Felsefe Ve Teoloji 37:24-39.
    İnsan “kendini bil”melidir. Çünkü insanın kendini bilmemesi yani eksikliğinin, aldatılırlığının ya da yanılabilirliğinin farkında olmaması onun temelde kendi benliğini, toplumsal rollerini, ahlaki ve siyasal varlık oluşunu yitirmesine sebep olacaktır. İnsan aklıyla ayakları yere basan ama kibriyle başını arşa kaldıran bir varlıktır. Eğer aklı onun kibirli başını eğdirmeyi başaramazsa kaçınılmaz olarak kibirli söz ve üslup, kibirli bakış ve görüş ortaya çıkacaktır. Kibir ile ortaya konulmuş her düşünce en temelde ahlaki sorunlar ortaya çıkaracağı gibi bir de, eksikliklerini kabul etmeyen dogmatik bir tutum (...)
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  7.  8
    Studies of Converting That Didactic Prosaically Works in Classical Turkish Literature to Poetry and S'dıkî’s Example of Akaid-N'me Written in Verse.Ferdi Ki̇remi̇tçi̇ - 2012 - Journal of Turkish Studies 7:1501-1539.
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  8.  22
    Is there a convincing case for climate veganism?Teea Kortetmäki & Markku Oksanen - 2021 - Agriculture and Human Values 38 (3):729-740.
    Climate change compels us to rethink the ethics of our dietary choices and has become an interesting issue for ethicists concerned about diets, including animal ethicists. The defenders of veganism have found that climate change provides a new reason to support their cause because many animal-based foods have high greenhouse gas emissions. The new style of argumentation, the ‘climatic argument for veganism’, may benefit animals by persuading even those who are not concerned about animals themselves but worry about climate change. (...)
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  9. O./Weigelin, L. I Deiters, W. I Ritz, A. I Kaltenborn, R.: Ein-satzbereiche und Potenziale der RFID-Technologie im Deutschen Gesundheits-wesen. Stuttgart. [REVIEW]Ki Koch Gassner - 2007 - IRB: Ethics & Human Research 1.
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  10.  15
    Reframing Climate Justice: A Three-Dimensional View on Just Climate Negotiations.Teea Kortetmäki - 2016 - Ethics, Policy and Environment 19 (3):320-334.
    This article proposes reframing the justice discourse in climate negotiations. In so doing, it makes two claims. First, global climate negotiations deserve to be addressed as an issue of justice on their own due to their peculiar characteristics. Second, a multidimensional theory of justice is superior to distributional theories for this task. To support these arguments, I apply the multidimensional theory of justice to global climate negotiations. This analysis reveals that injustice in the negotiations is multidimensional and irreducible to distributional (...)
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  11.  13
    Can Species Have Capabilities, and What If They Can?Teea Kortetmäki - 2018 - Journal of Agricultural and Environmental Ethics 31 (3):307-323.
    In this article, I apply the environmental or expanded capabilities approach to species and examine whether species as wholes can have capabilities and what are the implications if they can. The examination provides support for the claim that species as evolutionary groups can possess capabilities. They have integrity, which refers to the functionings that enable the self-making and development of species, and it is conceptually possible to identify capabilities that essentially enable or contribute to species integrity. One central capability for (...)
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  12.  48
    Anthropocentrism Versus Ecocentrism Revisited: Theoretical Confusions and Practical Conclusions.Teea Kortetmäki - 2013 - SATS 14 (1):21-37.
    One of the hardest questions in environmental philosophy is the debate between anthropocentric and ecocentric accounts of value. I argue that a great deal of the disagreement in this debate arises from a) misunderstanding of the concepts used in the debate and b) unfruitful reading of vaguely framed arguments. The conceptual and argumentative analysis of the debate shows that many arguments can be ignored as they either contain conceptual confusion or concern issues that are actually irrelevant to the centrism division. (...)
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  13.  60
    Ki -Energy: Invisible Psychophysical Energy.Shigenori Nagatomo - 2002 - Asian Philosophy 12 (3):173 – 181.
    This article briefly introduces the phenomena of ki- energy to the Western readers who are not familiar with them, by relying on Yuasa Yasuo's conceptual scheme. Ki- energy has traditionally been an intense thematic focus of various East-Asian fields of human endeavours such as acupuncture medicine, martial arts and meditational training. The article articulates some of the salient features of this energy as it is understood in these fields, while incorporating knowledge of contemporary scientific research on them. It is written (...)
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  14.  2
    Particularizing Nonhuman Nature in Stakeholder Theory: The Recognition Approach.Teea Kortetmäki, Anna Heikkinen & Ari Jokinen - forthcoming - Journal of Business Ethics:1-15.
    Stakeholder theory has grown into one of the most frequent approaches to organizational sustainability. Stakeholder research has provided considerable insight on organization–nature relations, and advanced approaches that consider the intrinsic value of nonhuman nature. However, nonhuman nature is typically approached as an ambiguous, unified entity. Taking nonhumans adequately into account requires greater detail for both grounding the status of nonhumans and particularizing nonhuman entities as a set of potential organizational stakeholders with different characteristics, vulnerabilities, and needs. We utilize the philosophical (...)
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  15.  13
    The Reification of Non-Human Nature.Teea Kortetmäki - 2019 - Environmental Values 28 (4):489-506.
    Reification is a concept of critical theory that denotes certain problematic, habitualised forms of objectification. In this article, I examine whether the concept can be applied in environmental philosophy and what value it has for environmental critical theory. I begin by introducing the concept and the two senses in which reification of the non-human world has been discussed in the literature: first, denoting the misrecognition of others’ attitudes towards the natural world; and second, denoting a misconceived relationship between humans and (...)
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  16. The Politics of Inside/Out: Queer Theory, Poststructuralism, and a Sociological Approach to Sexuality.Ki Namaste - 1994 - Sociological Theory 12 (2):220-231.
    This paper outlines the main tenets of poststructuralism and considers how they are applied by practitioners of queer theory. Drawing on both Michel Foucault and Jacques Derrida, queer theory explores the ways in which homosexual subjectivity is at once produced and excluded within culture, both inside and outside its borders. This approach is contrasted with more sociological studies of sexuality (labeling theory, social constructionism). Whereas queer theory investigates the relations between heterosexuality and homosexuality, sociologists tend to examine homosexual identities and (...)
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  17.  5
    Ang-Ki Kim's "The Problem of the Contingency of the World in Husserl's Phenomenology". [REVIEW]Robert D'amico - 1978 - Philosophy and Phenomenological Research 38 (3):434.
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  18.  5
    B'kî, Fuzûlî, Şeyhülisl'm Yahy' ve Nedîm Divanlarında Haz Kavramı.Kenan Bozkurt - 2015 - Journal of Turkish Studies 10 (Volume 10 Issue 4):215-215.
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  19.  13
    Ki̇şi̇li̇k özelli̇kleri̇ ve di̇ndarlik i̇li̇şki̇si̇ üzeri̇ne ampi̇ri̇k bi̇r araştirma.Ayşe Şentepe & Metin Güven - 2015 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 17 (31):27-27.
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  20.  19
    생명은 웋일름을 따르는 몸사름 ‐다석 생명사상의 영성적 차원.Ki-Sang Lee - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:1177-1208.
    Daseok is a thinker who spent his whole life in searching out the principle of life for all the global citizens’ living together peacefully freed from the ‘absolute’ centripetal force of Europe. We are now at a juncture of drawing up a new grammar of life for living together in a pluralistic age where all kinds of ideologies and world religions should coexist intermingling with each other. Daseok, as a early thinker of the global village period, tried to search out (...)
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  21. The “Happening of Being” and the Horizon of Being. Enowning of the Understanding of Being in Korea.Ki-Sang Lee - 2005 - Studia Phaenomenologica 5:185-200.
    I have spent 20 years preparing for the translation of Heidegger’s Being and Time. In these 20 years, I spent 10 years in Germany writing the master and doctoral thesis on Heidegger in order to understand Heidegger’s thoughts properly. Later on I spent other 10 years teaching Heidegger’s philosophy at university while translating Being and Time into Korean. At that time, there were already 4 different translations of Being and Time in Korean. But because these translations were based on Japanese (...)
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  22. Todong Sŏwŏn kwa Han'ganghak ŭi chŏn'gae.Kim Ki-ju - 2018 - In Wŏn-sik Hong (ed.), Chosŏn hugi 'Nakchunghak' ŭi chŏn'gae wa 'Hallyŏ hakp'a'. Kyemyŏng Taehakkyo Ch'ulp'anbu.
     
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  23. Sang-Ki Kim, The Problem of the Contingency of the World in Husserl's Phenomenology.Roger Waterhouse - 1977 - Radical Philosophy 18:38.
     
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  24.  2
    Ki: A Practical Guide for Westerners.William Reed - 1986 - Japan Publications.
    Explains how to develop one's Ki, or vital energy, through calligraphy, martial arts, massage, Noh drama, the tea ceremony, and the game of Go, and discusses self-defence and personal effectiveness.
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  25.  6
    Ahl'ki Bir Değer Olarak Özür Dileme Ve Özür Etiği.Mustafa Mücahit - 2019 - Cumhuriyet İlahiyat Dergisi:1189-1208.
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  26.  44
    Liu, Shuxian 劉述先, on the Three Great Epochs of Confucian Philosophy 論儒家哲學的三個大時代.Hon Tze-ki - 2009 - Dao: A Journal of Comparative Philosophy 8 (4):471-473.
  27. Žival, Ki Torej Sem.Jacques Derrida - 2011 - Problemi 1.
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  28.  16
    The Ki Process: Korean Secrets for Cultivating Dynamic Energy.Scott Shaw - 1997 - S. Weiser.
    THE HISTORICAL FOUNDATIONS OF Kl n^ order to begin your work with Ki energy, you must first possess am basic understanding of Asian medicine. ...
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  29. The Priority of the Affections Over the Emotions: Gustafson, Aquinas, and an Edwardsean Critique.Ki Joo Choi - 2018 - Journal of the Society of Christian Ethics 38 (1):113-129.
    The association of emotions as kinds of affections is not unusual. This essay, however, considers whether the tight association between affections and emotions is conceptually satisfactory and advantageous. Does an emphasis on the boundedness of affections and emotions inadvertently mask their distinctive natures? In turning to Gustafson, Aquinas, and, ultimately, Edwards, I propose that, while affections are not emotionless, noticing their differences can reveal the limitations of the emotions for moral deliberation and draw greater attention to the moral significance of (...)
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  30.  24
    5. Holiness and Spirituality: How to Communicate with God in the Age of Globalization.Ki-Sang Lee - 2014 - In Christoph Schwöbel & Anselm K. Min (eds.), Word and Spirit: Renewing Christology and Pneumatology in a Globalizing World. De Gruyter. pp. 85-112.
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  31.  8
    Green Growth for Earth Economy : An Attempt to Establish a Life-Cultural Foundation of Green Growth.Ki-Sang Lee - 2011 - Environmental Philosophy 11:1-38.
  32. The Truth of False Idealizations in Modeling.Uskali M.?ki - 2011 - In Paul Humphreys & Cyrille Imbert (eds.), Models, Simulations, and Representations. Routledge.
     
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  33.  6
    Interrupting the Violence of Racial Identities: Lessons From Asian American Experience, the Parable of the Good Samaritan, and “Truth Force”.Ki Joo Choi - 2022 - Journal of the Society of Christian Ethics 42 (1):189-206.
    Sustained reflection on multiple expressions of Asian American experience directs us to the coercive logic of racial identities. Noticing this logic is critical to identifying the limitations of several strategies to resist and transcend racial injustice, including the demand for racial recognition. Rereading the Parable of the Good Samaritan as one about the perils of racial identity and then taking cues from the nonviolent practice of truth force provide a blueprint that reimagines the liberative role racial identities can play.
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  34.  9
    An Interpretation of J. S. Bruner’s Early and Later Theories of Education : Focused on Narrative and Paradigmatic Modes of Thought.Ki-Beom Lee - 2017 - The Journal of Moral Education 29 (3):83-111.
  35. INTERNALISASI NILAI-NILAI PENDIDIKAN KI HADJAR DEWANTARA DALAM MODEL PEMBELAJARAN DI PERGURUAN TINGGI (Studi Eksperimen di Jurusan Tadris Matematika).Widodo Winarso - 2016 - Jurnal Math Educator Nusantara 2 (2):150-175.
    Department of Mathematics education curriculum implementation Based KKNI who have not provided the container development of character education for students. This can be seen from the learning process in college that still relies on aspects of increased knowledge. Achievement of learning on aspects of attitudes / values ​​still are administrative without being pushed on the feasibility of value investment education daily life. Applied learning models are still oriented to conventional learning eg discussions, lectures, discussion and assignment. It is necessary to (...)
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  36. Masked Repetition Priming in Lexical Decision-Lexical Activation or Novel Memory Trace.Ki Forster & J. Booker - 1989 - Bulletin of the Psychonomic Society 27 (6):493-493.
  37. Summation Effects in Lexical Form-Priming.Ki Forster - 1989 - Bulletin of the Psychonomic Society 27 (6):487-487.
  38. Ki-Energy : Underpinning Religion and Ethics.Shigenori Nagatomo - 2009 - In Jin Y. Park & Gereon Kopf (eds.), Merleau-Ponty and Buddhism. Lexington Books.
     
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  39. Filosofsʹki Eti︠u︡dy Ekzystent︠s︡ialʹno-Somatychnoho Butti︠a︡: Monohrafii︠a︡.Lidii︠a︡ Hazni︠u︡k - 2008 - Vydavet͡sʹ Parapan.
  40. La promotion des sciences humaines en Corée.Ki-Dong Song & Christine Klein-Lataud - 2013 - Diogène 1:149-163.
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  41.  8
    Angela Ki Che Leung; Izumi Nakayama (Editors). Gender, Health, and History in Modern East Asia. Ix + 315 Pp., Illus., Bibl., Index. Hong Kong: Hong Kong University Press, 2018. $50 (Cloth); ISBN 9789888390908. E-Book Available. [REVIEW]Soyoung Suh - 2020 - Isis 111 (4):863-864.
  42.  3
    Fir'kî Of Kütahya And His Known Poems.Kadir Güler - 2010 - Journal of Turkish Studies 5:1037-1066.
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  43.  21
    Semiotics and/as Social Theory: AIDS/HIV Treatment Information and Semantic Intervention.Ki Namaste - 1993 - American Journal of Semiotics 10 (1/2):177-200.
  44. al-Nazʻah al-naqdīyah fī al-falsafah al-ʻArabīyah al-muʻāṣirah: manhaj wa-taṭbīq.Maḥmūd Kīshānah - 2018 - ʻAmmān: al-Warrāq lil-Nashr wa-al-Tawzīʻ.
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  45. Ki Koppedrayer.Background of A. Philosophical Debate - 1991 - Journal of Indian Philosophy 19:297-314.
     
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  46. Hongwa Yi Tu-Hun Ŭi Ch'ŏrhak Kwa Hanjuhak Kyesŭng.Kim Ki-ju - 2020 - In Wŏn-sik Hong & O. -yŏng Kwŏn (eds.), Chumun p'arhyŏn' kwa Hanju hakp'a ŭi chŏn'gae: kŭndae sigi 'Nakchunghak. Kyemyŏng Taehakkyo Ch'ulp'anbu.
     
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  47. al-Falsafah wa-al-dīn?: al-Niffarī, Ibn Rushd, al-Qurʼān wa-al-taʼwīl al-muḥāyith, fikr al-ijtihād.Muṣṭafá Kīlānī - 2021 - Tūnis: Dār Lūghūs lil-Nashr wa-al-Tawzīʻ.
  48. al-Falsafah wa-al-madīnah: fī rāhin aḥwāl al-afrad wa-waqāʼiʻ al-awṭān.Muṣṭafá Kīlānī - 2021 - Sūsah, Tūnis: Dār Lūghūs lil-Nashr wa-al-Tawzīʻ.
  49. al-Raghbah wa-al-maḥabbah: fuṣūl fī al-innīyah wa-al-ghayrīyah.Muṣṭafá Kīlānī - 2021 - Tūnis: Dār Lūghūs lil-Nashr wa-al-Tawzīʻ.
     
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  50. al-Mawt wa-al-zaman: Ibn ʻAbd Rabbihi al-Andalusī, Mārtin Hīdighar, Flādīmīr Jānklafītsh..Muṣṭafá Kīlānī - 2021 - Tūnis: Lūghūs lil-Nashr wa-al-Tawzīʻ.
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