Results for 'Chae-sok Yi'

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  1.  3
    Yi Chae-o ŭi chŏngch'i sŏngch'al: otkit ŭl yŏmigo sidae ap e sŏda.Chae-O. Yi - 2011 - Sŏul T'ŭkpyŏlsi: Chungang Books.
  2.  5
    Pŏp ŭi chŏngsin: Hyosŏk Yi Chae-ung kyosu kohŭi kinyŏm munjip.Chae-ung Yi - 2001 - Sŏul: Tasarang.
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  3. Chʻŏrhak kaeron.Chae-man Yi - 1979 - Sŏul: Tongsŏngsa. Edited by Yong-il Cho.
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  4.  5
    Hyŏndae pŏphak yŏnʼgu.Chae-chʻŏn Yi - 2006 - Sŏul-si: Taejin.
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  5.  3
    Sŏae Yu Sŏng-nyong ŭi kyŏngse sasang kwa kuguk chŏngchʻaek.Chae-ho Yi (ed.) - 2005 - Sŏul Tʻŭkpyŏlsi: Chejak, Konggŭpchʻŏ Chʻaekpo Chʻulpʻansa.
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  6.  1
    Uri nŭn wae Chu-hŭi inʼga? : kyŏngmul chʻijiron ŭi tʻalğundaejŏk kyoyukhakchŏk haesŏk.Chae-jun Yi - 2007 - Kyŏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo.
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  7.  7
    Ch'ŏŭm ingnŭn Sin Yŏng-bok: uri sidae ŭi chisŏng Sin Yŏng-bok ŭl ingnŭn 10-kaji k'iwŏdŭ.Chae-ŭn Yi - 2019 - Kyŏnggi-do Sŏngnam-si: Hei Puksŭ.
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  8. Chʻôrhak kaeron.Chae-hun Yi - 1955
     
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  9. Chʻŏrhak kwa segyegwan.Chae-hun Yi - 1955
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  10. Chosŏn, ye ŭi sasang esŏ pŏp ŭi tʻongchʻi kkaji.Chae-Yong Yi - 1995 - Sŏul-si: Yemun Sŏwŏn.
     
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  11.  7
    Kwaing kŭmji wŏnch'ik ŭi iron kwa silmu.Chae-Hong Yi - 2021 - Kyŏnggi-do P'ajusi: Kyŏngin Munhwasa.
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  12. Nollihak.Chae-hun Yi - 1953
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  13. Pʻŭllatʻo chʻŏrhak yŏnʼgu.Chae-hun Yi - 1981 - Sŏul: Tʻap Chʻulpʻansa.
     
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  14.  9
    Sin Il-ch'ŏl, kŭ ŭi ch'ŏrhak kwa sam.Chae-yŏng Yi (ed.) - 2016 - Sŏul T'ŭkpyŏlsi: Koryŏ Taehakkyo Ch'ulp'an Munhwawŏn.
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  15.  2
    Tasan kwa sangdam.Chae-Yong Yi - 2008 - Sŏul T'ŭkpyŏlsi: Hakchisa.
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  16. Yullihak.Chae-hun Yi - 1957 - Sŏul: Ŭryu Munhwasa.
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  17. Yujŏn hanŭn inʼgan.Chae-hun Yi - 1963
     
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  18.  8
    다산과문산의인성논쟁.Yag-Yong Chong, Chae-ui Yi & Silsi Haksa Kyonghak Yon Guhoe - 1996 - Sŏul: Hanʼgilsa. Edited by Chae-ŭi Yi.
  19.  7
    T'oegye Yi Hwang ŭi Yehak sasang =.Chae-hun Han - 2021 - Sŏul-si: Somyŏng Ch'ulp'an. Edited by Chae-hun Han.
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  20.  2
    Haedong sok sohak.Chae-hyŏng Pak - 2017 - Taehan Min'guk, Sŏul: Chisik ŭl Mandŭnŭn Chisik. Edited by Mun-hyŏn Pak.
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  21.  6
    Maesan Yi Ha-jin ŭi sam kwa munhak kŭrigo Sŏnghohak ŭi hyŏngsŏng.Chae-Hwan Yun - 2010 - Sŏul: Munyewŏn.
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  22.  4
    T'anso chungnip kwa kŭrin nyudil: chŏngch'i wa chŏngch'aek = Carbon neutrality and green new deal: politics and policy.Myŏng-sŏng Kim & Chae-hyŏn Yi (eds.) - 2021 - Kyŏnggi-do P'aju-si: Hanul Ak'ademi.
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  23. Sangsik sok ŭi ch'ŏrhak, sangsik pak ŭi ch'ŏrhak.Chin-gyŏng Yi - 1993 - Sŏul-si: Saegil.
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  24. Nolli sok ŭi ch'ŏrhak, nolli pak ŭi ch'ŏrhak.Chin-gyŏng Yi - 1993 - Sŏul-si: Sae Kil.
     
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  25.  11
    Between principle and situation: Contrasting styles in the japanese and korean traditions of moral culture.Chae-sik Chung - 2006 - Philosophy East and West 56 (2):253-280.
    : We may better understand the development of the Neo-Confucian religiousethical tradition in East Asia if we can discern the different ways that the scholars of Japan and Korea reacted to and adjusted the discourse of the tradition. Focusing on the optimistic concept of human nature and an ethic of situation developed by the Kogakuha scholars in Japan, we will contrast them with the more rigoristic philosophy of kyŏng (reverential seriousness) and an ethic of principle emphasized by the Korean Neo-Confucian (...)
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  26. Yi Sŭng-man: t'ongch'i inyŏm ŭrosŏ chayu minjujuŭi ŭi t'ansaeng.Chŏng Sŭng-hyŏn & Chŏn Chae-ho - 2019 - In Chŏng-in Kang (ed.), Inmul ro ingnŭn hyŏndae Han'guk chŏngch'i sasang ŭi hŭrŭm: haebang ihu put'ŏ 1980-yŏndae kkaji. Kyŏnggi-do P'aju-si: Ak'anet.
     
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  27.  11
    Miram Yi Chae munp'a yŏn'gu: 18-segi Yŏngnam hakcha ŭi chichŏk chihyŏngdo = Study on the student group of Milam Yi Jae: scholars of the Youngnam area in the 18th century.Pyŏng-gap Yi (ed.) - 2020 - Sŏul T'ŭkpyŏlsi: Koryŏ Taehakkyo Ch'ulp'an Munhwawŏn.
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  28.  4
    Chang Chae wa I Chŏng hyŏngje ŭi ch'ŏrhak: Ki ch'ŏrhak kwa I ch'ŏrhak ŭi taerip.Hyŏn-sŏn Yi - 2013 - Sŏul: Tosŏ Ch'ulp'an Munsach'ŏl.
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  29.  10
    Yŏksa sok ŭi Han'guk ch'ŏrhak.Chong-sŏng Yi - 2017 - Taejŏn Kwangyŏksi: Ch'ungnam Taehakkyo Ch'ulp'an Munhwawŏn.
    1. Tan'gun sinhwa ŭi wŏnhyŏngjŏk segyegwan kwa p'ungnyu chŏngsin -- 2. Wŏnhyo ŭi hwajaeng sasang kwa muaehaeng ŭi silch'ŏn -- 3. Ŭisang ŭi 'Hwaŏm ilsŭng pŏpkyedo' e nat'anan Hwaŏm sasang -- 4. Chinul ŭi Tono chŏmsu wa Chŏnghye ssangsu sasang -- 5. Sambong Chŏng To-jŏn ŭi Pulgyo paech'ŏk ŭi naeyong kwa sŏngkyŏk -- 6. T'oegye Yi Hwang ŭi ch'ŏrhakchŏk ipchang kwa 'Kyŏng' sasang -- 7. Kobong Ki Tae-sŭng ŭi hangmun chŏngsin kwa ch'ŏrhak sasang -- 8. Ugye Sŏng Hon ŭi Tohakchŏk (...)
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  30. Ham Sŏk-hŏn sasang sok ŭi pip'anjŏk chaengchŏmdŭl : kaebyŏk, sowi t'obalchŏk sigak esŏ salp'ida.Yi Chŏng-bae - 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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  31.  5
    Misulgwan e kan paiollinisŭt'ŭ: kŭrim kwa k'ŭllaesik ŭmak sok pantchaginŭn yŏnggamdŭl i kŏnnenŭn mal.Su-min Yi - 2022 - Sŏul-si: Creta.
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  32. An Chae-hong: 'Tasarijuŭi' wa 'Sunjŏng uik' ŭi chungdo nosŏn.Yi Sang-ik - 2019 - In Chŏng-in Kang (ed.), Inmul ro ingnŭn hyŏndae Han'guk chŏngch'i sasang ŭi hŭrŭm: haebang ihu put'ŏ 1980-yŏndae kkaji. Kyŏnggi-do P'aju-si: Ak'anet.
     
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  33.  7
    Park Se-Chae(1631∼1695)’s Compilation of the Work of Yi-i and the Characteristics.Se-Hyun Oh - 2020 - Cogito 92:177-210.
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  34.  2
    Yŏkchu Sok samgang haengsilto / Chŏng U-yŏng, Yi Chŏng-il, Chŏng Sang-hun.U. -yŏng Chŏng - 2008 - Sŏul-si: Hanʼguk Munhwasa. Edited by Chŏng-il Yi & Sang-hun Chŏng.
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  35. Imagination.Shen-yi Liao & Tamar Gendler - 2019 - Stanford Encyclopedia of Philosophy.
    To imagine is to form a mental representation that does not aim at things as they actually, presently, and subjectively are. One can use imagination to represent possibilities other than the actual, to represent times other than the present, and to represent perspectives other than one’s own. Unlike perceiving and believing, imagining something does not require one to consider that something to be the case. Unlike desiring or anticipating, imagining something does not require one to wish or expect that something (...)
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  36.  10
    A! 19-segi Chosŏn ŭl tok hada: 19-segi sirhakchadŭl ŭi sam kwa sasang.Ho-yun Kan - 2020 - Sŏul-si: Saemulkyŏl P'ŭllŏsŭ.
    1. Yŏn'gyŏngjae Sŏng Hae-ŭng. "Yŏn'gyŏngjae chŏnjip", innŭn sasil ŭl kŭdaero kirok hada -- 2. P'ungsŏk Sŏ Yu-gu. "Imwŏn kyŏngjeji", hŭlkuk kwa chongittŏk in hangmun ŭn anŭrira -- 3. Oju Yi Kyu-gyŏng. "Ojuyŏn munjang chŏnsan'go", pakhak kwa kojŭnghak ŭro modŭn kŏt ŭl pyŏnjŭng hara -- 4. Tasan Chŏng Yag-yong. "Mongmin simsŏ", sidae rŭl ap'ahago paeksŏngdŭl ŭi pich'am han sam e punno haeya handa -- 5. Ch'ujae Cho Su-sam. "Ch'ujae chip", nara ka mangharyŏmyŏn pandŭsi yomul i naonda -- 6. Nakhasaeng Yi Hak-kyu. (...)
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  37. Experimental Philosophical Aesthetics as Public Philosophy.Aaron Meskin & Shen-yi Liao - 2018 - In Florian Cova & Sébastien Réhault (eds.), Advances in Experimental Philosophy of Aesthetics. London: Bloomsbury Academic. pp. 309-326.
    Experimental philosophy offers an alternative mode of engagement for public philosophy, in which the public can play a participatory role. We organized two public events on the aesthetics of coffee that explored this alternative mode of engagement. The first event focuses on issues surrounding the communication of taste. The second event focuses on issues concerning ethical influences on taste. -/- In this paper, we report back on these two events which explored the possibility of doing experimental philosophical aesthetics as public (...)
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  38.  12
    The effects of valence and arousal on time perception in individuals with social anxiety.Jung-Yi Yoo & Jang-Han Lee - 2015 - Frontiers in Psychology 6:144471.
    Time distortion in individuals with social anxiety has been defined as the seemingly slower passage of time in social situations and is related to both arousal and valence. Consequently, adaptive behavior is disrupted and interpersonal situations avoided. We explored the effects of valence and arousal on time distortion in individuals with social anxiety. Participants were assigned to two groups, High Anxiety (HA) and Low Anxiety (LA), presented with four types of facial expression stimuli (positive-high arousal, positive-low arousal, negative-high arousal, and (...)
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  39.  30
    Teachers taking spiritual turns: A practice-centred approach to educators and spirituality via Michel Foucault.Remy Yi Siang Low - 2024 - Educational Philosophy and Theory 56 (6):537-546.
    In the face of challenging circumstances, many teachers turn to spirituality for sustenance and strength. Yet spirituality’s place in education and in educators’ lives has long been a matter of confusion and contention, not least because of the ambiguity of the term in its common usage. What is its relationship to religion? And what defines it? In this article, I submit that the later work of Michel Foucault offers a helpful approach to spirituality that displaces those questions—drawing attention away from (...)
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  40. Does the solar system compute the laws of motion?Douglas Ian Campbell & Yi Yang - 2019 - Synthese 198 (4):3203-3220.
    The counterfactual account of physical computation is simple and, for the most part, very attractive. However, it is usually thought to trivialize the notion of physical computation insofar as it implies ‘limited pancomputationalism’, this being the doctrine that every deterministic physical system computes some function. Should we bite the bullet and accept limited pancomputationalism, or reject the counterfactual account as untenable? Jack Copeland would have us do neither of the above. He attempts to thread a path between the two horns (...)
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  41.  21
    Neural correlates of establishing, maintaining, and switching brain states.Yi-Yuan Tang, Mary K. Rothbart & Michael I. Posner - 2012 - Trends in Cognitive Sciences 16 (6):330.
  42.  5
    Market penalty, collective punishment, and buffering: A study on the insurance‐like effect of CSR in environmental violations.Weizhang Sun, Yi Lu, Jinfeng Yang, Zhizhong Xue & Qingwen Wang - forthcoming - Business Ethics, the Environment and Responsibility.
    Business Ethics, the Environment &Responsibility, EarlyView.
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  43. EXPLORING PARALLELS BETWEEN ISLAMIC THEOLOGY AND TECHNOLOGICAL METAPHORS.Ammar Younas & Yi Zeng - manuscript
    As the scope of innovative technologies is expanding, their implications and applications are increasingly intersecting with various facets of society, including the deeply rooted traditions of religion. This paper embarks on an exploratory journey to bridge the perceived divide between advancements in technology and faith, aiming to catalyze a dialogue between the religious and scientific communities. The former often views technological progress through a lens of conflict rather than compatibility. By utilizing a technology-centric perspective, we draw metaphorical parallels between the (...)
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  44.  27
    Bilingual Object Naming: A Connectionist Model.Shin-Yi Fang, Benjamin D. Zinszer, Barbara C. Malt & Ping Li - 2016 - Frontiers in Psychology 7:179499.
    Patterns of object naming often differ between languages, but bilingual speakers develop convergent naming patterns in their two languages that are distinct from those of monolingual speakers of each language. This convergence appears to reflect interactions between lexical representations for the two languages. In this study, we developed a self-organizing connectionist model to simulate semantic convergence in the bilingual lexicon and investigate the mechanisms underlying this semantic convergence. We examined the similarity of patterns in the simulated data to empirical data (...)
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  45.  80
    Mapping ethical issues in the use of smart home health technologies to care for older persons: a systematic review.Nadine Andrea Felber, Yi Jiao Tian, Félix Pageau, Bernice Simone Elger & Tenzin Wangmo - 2023 - BMC Medical Ethics 24 (1):1-13.
    Background The worldwide increase in older persons demands technological solutions to combat the shortage of caregiving and to enable aging in place. Smart home health technologies (SHHTs) are promoted and implemented as a possible solution from an economic and practical perspective. However, ethical considerations are equally important and need to be investigated. Methods We conducted a systematic review according to the PRISMA guidelines to investigate if and how ethical questions are discussed in the field of SHHTs in caregiving for older (...)
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  46.  90
    Is Attention Really Effort? Revisiting Daniel Kahneman’s Influential 1973 Book Attention and Effort.Brian Bruya & Yi-Yuan Tang - 2018 - Frontiers in Psychology 9.
    Daniel Kahneman was not the first to suggest that attention and effort are closely associated, but his 1973 book Attention and Effort, which claimed that attention can be identified with effort, cemented the association as a research paradigm in the cognitive sciences. Since then, the paradigm has rarely been questioned and appears to have set the research agenda so that it is self-reinforcing. In this article, we retrace Kahneman's argument to understand its strengths and weaknesses. The central notion of effort (...)
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  47.  5
    Mullā Ṣadrā bih rivāyat-i mā: hastīʹshināsī, maʻrifatʹshināsī, nafsʹshināsī, dīnʹshināsī, akhlāqʹshināsī, falsafah-ʼi hunar va zībāyīʹshināsī.Riz̤ā Akbarī & Mujtabá Ḥusaynī Sarāyī (eds.) - 2008 - Tihrān: Chāp va Nashr-i Bayn al-Milal.
  48.  19
    Confucius on the Relationship of Beauty and Goodness.Xiaowei Fu & Yi Wang - 2015 - Journal of Aesthetic Education 49 (1):68-81.
    The ideology about the relation between goodness and beauty for Confucius and the early Confucians is the continuation of the aesthetic tradition long before Confucius’s time, which sees more value in Yuejiao, namely, music/beauty education, than in Lijiao, Moral education. No doubt Confucius’s aesthetic idea is featured as the juxtaposition of Li and Yue, goodness and beauty. But we must not forget that Confucius, taking himself as a preserver of the sages’ tradition, personally values Yue (music/beauty) over Li (ritual/moral). It (...)
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  49. Caring as the unacknowledged matrix of evidence-based nursing.Victoria Min-Yi Wang & Brian Baigrie - 2023 - Journal of Medical Ethics.
    In this article, we explicate evidence-based nursing (EBN), critically appraise its framework and respond to nurses’ concern that EBN sidelines the caring elements of nursing practice. We use resources from care ethics, especially Vrinda Dalmiya’s work that considers care as crucial for both epistemology and ethics, to show how EBN is compatible with, and indeed can be enhanced by, the caring aspects of nursing practice. We demonstrate that caring can act as a bridge between ‘external’ evidence and the other pillars (...)
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  50.  41
    Embracing grief in the age of deathbots: a temporary tool, not a permanent solution.Aorigele Bao & Yi Zeng - 2024 - Ethics and Information Technology 26 (1):1-10.
    “Deathbots,” digital constructs that emulate the conversational patterns, demeanor, and knowledge of deceased individuals. Earlier moral discussions about deathbots centered on the dignity and autonomy of the deceased. This paper primarily examines the potential psychological and emotional dependencies that users might develop towards deathbots, considering approaches to prevent problematic dependence through temporary use. We adopt a hermeneutic method to argue that deathbots, as they currently exist, are unlikely to provide substantial comfort. Lacking the capacity to bear emotional burdens, they fall (...)
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