Results for 'Pak Sham'

934 found
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  1.  22
    Comparative genetic architectures of schizophrenia in East Asian and European populations.Max Lam, Chia-Yen Chen, Zhiqiang Li, Alicia R. Martin, Julien Bryois, Xixian Ma, Helena Gaspar, Masashi Ikeda, Beben Benyamin, Brielin C. Brown, Ruize Liu, Wei Zhou, Lili Guan, Yoichiro Kamatani, Sung-Wan Kim, Michiaki Kubo, Agung Kusumawardhani, Chih-Min Liu, Hong Ma, Sathish Periyasamy, Atsushi Takahashi, Zhida Xu, Hao Yu, Feng Zhu, Wei J. Chen, Stephen Faraone, Stephen J. Glatt, Lin He, Steven E. Hyman, Hai-Gwo Hwu, Steven A. McCarroll, Benjamin M. Neale, Pamela Sklar, Dieter B. Wildenauer, Xin Yu, Dai Zhang, Bryan J. Mowry, Jimmy Lee, Peter Holmans, Shuhua Xu, Patrick F. Sullivan, Stephan Ripke, Michael C. O’Donovan, Mark J. Daly, Shengying Qin, Pak Sham, Nakao Iwata, Kyung S. Hong, Sibylle G. Schwab, Weihua Yue, Ming Tsuang, Jianjun Liu, Xiancang Ma, René S. Kahn, Yongyong Shi & Hailiang Huang - 2019 - Nature Genetics 51 (12):1670-1678.
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  2.  18
    Pak I-mun ch'ŏrhak esei: na ŭi kil, na ŭi sam.I. -mun Pak - 2017 - Sŏul-si: Midasŭ Puksŭ.
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  3.  10
    Pak Chong-hong chŏnjip.Chong-Hong Pak & Yoram Kinyom Saophoe - 1980 - Soul: Hyŏngsŏl Ch⁽ulp⁽ansa.
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  4. Pak Sŏng-mu ŭi pʻurŏ ssŭnŭn Tasan iyagi.Sŏng--mu Pak - 2005 - Kyŏnggi-do Pʻaju-si: Munhak Suchʻŏp.
    2. Saebyŏngnyŏk chʻodang esŏ on pʻyŏnji.
     
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  5. Pak Che-ga ŭi segyegwan kwa yŏksagwan.Pak Sŏng-sun - 2020 - In In-ho Pak (ed.), Yŏksa rŭl parabonŭn sirhakcha ŭi sisŏn. Kyŏnggi-do P'aju-si: Kyŏngin Munhwasa.
     
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  6.  9
    Pak Ŭn-sik: 'yangji' ro kŭndae rŭl kkwettult'a.Chŏng-sim Pak - 2021 - Kyŏnggi-do Koyang-si: Hakkobang.
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  7. Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology.Pak-Hang Wong - 2012 - Philosophy and Technology 25 (1):67-86.
    A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; (...)
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  8. Pak Chong-hong chŏnjip.Chong-Hong Pak, Kyu-Yong Kim & Chong-Hyon Pak - 1980 - Soul: Hyŏngsŏl Ch⁽ulp⁽ansa.
     
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  9.  99
    Cultural Differences as Excuses? Human Rights and Cultural Values in Global Ethics and Governance of AI.Pak-Hang Wong - 2020 - Philosophy and Technology 33 (4):705-715.
    Cultural differences pose a serious challenge to the ethics and governance of artificial intelligence from a global perspective. Cultural differences may enable malignant actors to disregard the demand of important ethical values or even to justify the violation of them through deference to the local culture, either by affirming the local culture lacks specific ethical values, e.g., privacy, or by asserting the local culture upholds conflicting values, e.g., state intervention is good. One response to this challenge is the human rights (...)
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  10. Niichʻe sasang kwa chʻŏrhak ŭi mannam: Chʻihŏ Pak Chun-tʻaek Paksa hwallyŏk kinyŏm nonmunjip.Chun-T.°aek Pak & Ch°ihæo Pak Chun-T.°aek Paksa Hwallyæok Kinyæom Nonmunjip Kanhaeng Wiwæonhoe (eds.) - 1988 - Sŏul Tʻŭkpyŏlsi: Parhaengchʻŏ Pagyŏngsa.
     
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  11.  10
    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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  12.  11
    Pak I-mun chichŏk chasŏjŏn: haengbok han hŏmujuŭija ŭi yŏlchŏng.I. -mun Pak - 2017 - Sŏul-si: Midasŭ Puksŭ.
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  13. Technology, Recommendation and Design: On Being a 'Paternalistic' Philosopher.Pak-Hang Wong - 2013 - Science and Engineering Ethics 19 (1):27-42.
    Philosophers have talked to each other about moral issues concerning technology, but few of them have talked about issues of technology and the good life, and even fewer have talked about technology and the good life with the public in the form of recommendation. In effect, recommendations for various technologies are often left to technologists and gurus. Given the potential benefits of informing the public on their impacts on the good life, however, this is a curious state of affairs. In (...)
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  14.  16
    Pak Hong-gyu chŏnjip.Hong-gyu Pak - 1995 - Sŏul: Minŭmsa.
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  15.  15
    Pak I-mun inmunhak ilki: tangsin egen ch'ŏrhak i itsŭmnikka?I. -mun Pak - 2017 - Sŏul-si: Midasŭ Puksŭ. Edited by I.-mun Pak.
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  16.  6
    Sasangkwa hyŏnsil: Pak Ch'i-u chŏnchip.Ch'I.-U. Pak - 2010 - Inch'ŏn Kwangyŏksi: Inha Taehakkyo Ch'ulp'anbu. Edited by Tae-sŏk Yun & Mi-ran Yun.
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  17.  26
    Dictionary of Classical Mythology by Jenny March.Michael Sham - 2015 - Classical World: A Quarterly Journal on Antiquity 108 (4):576-577.
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  18. Thinking About ‘Ethics’ in the Ethics of AI.Pak-Hang Wong & Judith Simon - 2020 - IDEES 48.
    A major international consultancy firm identified ‘AI ethicist’ as an essential position for companies to successfully implement artificial intelligence (AI) at the start of 2019. It declares that AI ethicists are needed to help companies navigate the ethical and social issues raised by the use of AI. Top 5 AI hires companies need to succeed in 2019. The view that AI is beneficial but nonetheless potentially harmful to individuals and society is widely shared by the industry, academia, governments, and civil (...)
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  19. Benefits of multisensory learning.Ladan Shams & Aaron R. Seitz - 2008 - Trends in Cognitive Sciences 12 (11):411-417.
  20. Global Engineering Ethics.Pak-Hang Wong - 2021 - In Diane P. Michelfelder & Neelke Doorn (eds.), Routledge Handbook of Philosophy of Engineering. Taylor & Francis Ltd.
    Global engineering ethics is the engineering ethics’ response to globalization. It plays a major role in the received narrative about the need for a global engineering ethics, which is often illustrated by stories of some engineers A (of culture X) who interact with people or organizations of culture Y, and as a result encounter conflicts between their (i.e. culture X’s) ethical values and culture Y’s ethical values that generate ethical conundrums to the engineers. Global engineering ethics is thus needed to (...)
     
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  21. Torat Ḥovot ha-levavot: ḥibro bi-leshon ʻArvi ha-rav ha-gadol... Rabenu Baḥye... b.R. Yosef Ibn Paḳudah ha-dayan ha-Sefaradi ṿe-tirgemo li-leshon ha-ḳodesh... Yehudah ibn Ṭibon, zatsal: ṿe-ʻalaṿ perush ḳatsar ṿe-ḳal ha-mekhuneh Lev ṭov ha-ḳatsar... hekhin u-faʼal Pinḥas Yehudah b. a.a.m. ṿe-r. Ṭoviyah Liberman. Uve-sofo perush Derekh ʻavodato / nitḥaber ʻa. y. Tsevi b. la-a.a. Yiśraʼel Ṿaingarṭen.Baḥya ben Joseph ibn Paḳuda - 2005 - Chicago, Il.: Tsevi ben Yiśraʼel Ṿaingarṭen. Edited by Yehudah ibn Tibon, Pinḥas Yehudah Liberman & Hershy Weingarten.
     
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  22. Yŏram Pak Chong-hong Paksa.Chong-Hong Pak (ed.) - 1963
     
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  23.  40
    Well-Being in Contemporary Society.Pak-Hang Wong, Philip Brey, Johnny Hartz Søraker, Jan-Willem van Der Rijt & Jelle de Boer - 2015 - Springer.
    This anthology examines the practical role of well-being in contemporary society. It discusses developments such as globalization, consumerism and the rapid innovation and use of new and emerging technologies and focuses on the significant impact of these developments on the well-being of people living today. The anthology brings together researchers from various disciplines, including psychology, economics, sociology, philosophy and development studies. It provides concrete insight on the role and importance of well-being in contemporary society, using a mix of empirical grounding, (...)
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  24. Democratizing Algorithmic Fairness.Pak-Hang Wong - 2020 - Philosophy and Technology 33 (2):225-244.
    Algorithms can now identify patterns and correlations in the (big) datasets, and predict outcomes based on those identified patterns and correlations with the use of machine learning techniques and big data, decisions can then be made by algorithms themselves in accordance with the predicted outcomes. Yet, algorithms can inherit questionable values from the datasets and acquire biases in the course of (machine) learning, and automated algorithmic decision-making makes it more difficult for people to see algorithms as biased. While researchers have (...)
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  25.  25
    Acquisition and extinction in autoshaping.Sham Kakade & Peter Dayan - 2002 - Psychological Review 109 (3):533-544.
  26.  8
    Igŏt ŭn chŏngch'i iyagi ka anida: Pak Chŏng-ja ŭi inmunhak k'allŏm.Chŏng-ja Pak - 2017 - Sŏul-si: Ek'ŭri.
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  27.  94
    Rituals and Machines: A Confucian Response to Technology-Driven Moral Deskilling.Pak-Hang Wong - 2019 - Philosophies 4 (4):59.
    Robots and other smart machines are increasingly interwoven into the social fabric of our society, with the area and scope of their application continuing to expand. As we become accustomed to interacting through and with robots, we also begin to supplement or replace existing human–human interactions with human–machine interactions. This article aims to discuss the impacts of the shift from human–human interactions to human–machine interactions in one facet of our self-constitution, i.e., morality. More specifically, it sets out to explore whether (...)
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  28.  41
    An Examination of Ibn Sīnā’s Theodicy.Shams Constantine Inati - 1984 - New Scholasticism 58 (2):170-186.
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  29.  18
    Moral Educational Implication of ‘Social Intuitionist’.Pak Byung Kee & Kim Min-Jae - 2012 - Journal of Ethics: The Korean Association of Ethics 1 (84):127-158.
  30.  12
    Chinese Subjectivities and the Beijing Olympics.Gladys Pak Lei Chong - 2016 - Rowman & Littlefield International.
    Chinese Subjectivity and the Beijing Olympics develops the Foucauldian concept of productive power through examining the ways in which the Chinese government tried to mobilize the population to embrace its Olympic project through deploying various sets of strategies and tactics.
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  31. Han'guk ch'ŏrhak ŭi sot'ong kwa hwaksan.So-jŏng Pak (ed.) - 2024 - Sŏul T'ŭkpyŏlsi: Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
     
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  32. Kŭndae Han'guk kwa Ilbon ŭi konggongsŏng kusang.Kwang-su Pak (ed.) - 2015 - Kyŏnggi-do Sŏngnam-si: Han'gukhak Chungang Yŏn'guwŏn Ch'ulp'anbu.
     
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  33. Pŏpchʻŏrhak kaeron.Tŏk-pae Pak - 1964
     
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  34.  9
    Discerning the Powers in Post-Colonial Africa and Asia: A Treatise on Christian Statecraft.Pak Nung Wong - 2016 - Singapore: Imprint: Springer.
    Qualifying post-Westphalian sovereign statehood as a 'power' as argued for in Hendrik Berkhoff's political theology, this book addresses the decades-long theological-spiritual debate between Christian realism and Christian pacifism in U.S. foreign policy and global Christian circles. It approaches the debate by delving into the pacifist Anabaptist political theology and delineates empirically how sovereign statehood in post-colonial Africa and Asia has fallen into the hands of the devil Satan, as a 'fallen power' in the Foucaultian terms of power structures, techniques and (...)
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  35. Information Technology, the Good and Modernity.Pak-Hang Wong - 2010 - In Jordi Vallverdú (ed.), Thinking Machines and the Philosophy of Computer Science: Concepts and Principles. IGI. pp. 223-236.
    In Information and Computer Ethics (ICE), and, in fact, in normative and evaluative research of Information Technology (IT) in general, researchers have paid few attentions to the prudential values of IT. Hence, analyses of the prudential values of IT are mostly found in popular discourse. Yet, the analyses of the prudential values of IT are important for answering normative questions about people’s well-being. In this chapter, the author urges researchers in ICE to take the analyses of the prudential values of (...)
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  36. Pʻalsun kinyŏm Kŭmgye Pak Kwan-su Sŏnsaeng nonsŏlchip.Kwan-su Pak - 1974 - [Sŏu]l: Kongsanwŏn Munje Yŏnʼguso.
     
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  37. Why Confucianism Matters in Ethics of Technology.Pak-Hang Wong - 2020 - In Shannon Vallor (ed.), The Oxford Handbook of Philosophy of Technology. New York, NY: Oxford University Press, Usa.
    There are a number of recent attempts to introduce Confucian values to the ethical analysis of technology. These works, however, have not attended sufficiently to one central aspect of Confucianism, namely Ritual (‘Li’). Li is central to Confucian ethics, and it has been suggested that the emphasis on Li in Confucian ethics is what distinguishes it from other ethical traditions. Any discussion of Confucian ethics for technology, therefore, remains incomplete without accounting for Li. This chapter aims to elaborate on the (...)
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  38.  10
    Na ŭi sam kwa haengjŏng yŏn'gu: Chich'ŏn Pak Tong-sŏ Kyosu chasŏ yugojip.Tong-sŏ Pak (ed.) - 2008 - Kyŏnggi-do P'aju-si: Pŏmmunsa.
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  39.  26
    Measuring the coherence of healthy and aphasic discourse production in Chinese using Rhetorical Structure Theory.Kong Anthony Pak Hin, Linnik Anastasia, Law Sampo & Shum Waisa - 2014 - Frontiers in Psychology 5.
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  40.  73
    Do-not-resuscitate decision: the attitudes of medical and non-medical students.C. O. Sham, Y. W. Cheng, K. W. Ho, P. H. Lai, L. W. Lo, H. L. Wan, C. Y. Wong, Y. N. Yeung, S. H. Yuen & A. Y. C. Wong - 2007 - Journal of Medical Ethics 33 (5):261-265.
    Objectives: To study the attitudes of both medical and non-medical students towards the do-not-resuscitate decision in a university in Hong Kong, and the factors affecting their attitudes.Methods: A questionnaire-based survey conducted in the campus of a university in Hong Kong. Preferences and priorities of participants on cardiopulmonary resuscitation in various situations and case scenarios, experience of death and dying, prior knowledge of DNR and basic demographic data were evaluated.Results: A total of 766 students participated in the study. There were statistically (...)
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  41.  22
    Issues of Buddhist Thoery of Moral Education and Its contemporary Tasks.Pak Byung Kee - 2009 - Journal of Ethics: The Korean Association of Ethics 1 (72):81-102.
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  42. Chʻŏrhak kaeron.Yong-ho Pak - 1974
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  43.  10
    David Griffin on Process & Traditional Responses to the Problem of Evil.Kenneth Pak - 2011 - Dissertation, Ku Leuven
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  44.  23
    J. Milburn Thompson, Introducing Catholic Social Thought.Cabrini Pak - 2011 - Journal for Peace and Justice Studies 21 (2):120-122.
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  45.  6
    al-Baḥth al-dilālī fī al-Qurʼān al-Karīm li-Ṣadr al-Mutaʼillihīn al-mutawaffá 1050H.Khālid Ḥuwayr Shams - 2020 - ʻAmmān: Markaz al-Kitāb al-Akādīmī.
    الكتاب إجالة دلالية في عالم صدر المتألهين الشيرازي المعروف بملا صدرا، صاحب الحكمة المتعالية، إذ أنتج ثلاثية تتكون من الفلسفة والعرفان، واللغة، فبحث المؤلف عن تأثيراتها في المعنى القرآني، ودرس تجلياته، من جهة مباحث الألفاظ، وتصورات ملا صدرا عن مفهوم الدلالة، وأنواعها، مع بيان العلاقات الدلالية من قبيل الترادف، والمشترك، والتضاد، والتنمية اللغوية، بلحاظ ترك الأثر المعرفي على تلك الألفاظ، ومن جهة التركيب، في الجمل وما يطرأ عليها، ومن جهة السياق اللفظي، والمقامي، والسببي، وماله من أثر في تحقيق تماسك النص، (...)
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  46. Pursishʹhā-yi abadī: guzārish-i asāsī az chand baḥs̲-i falsafī.Manṣūr Shams - 2001 - Tihrān: Anjuman-i Maʻārif-i Islāmī-i Īrān.
     
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  47.  20
    Revisiting The Father: Precarity and subversive performativity.Parisa Shams - 2018 - Feminist Theory 19 (3):289-302.
    The ambiguity of August Strindberg’s approach to women has engendered varying interpretations, including accusations of misogyny. Among his allegedly misogynistic plays is the 1887 naturalistic masterpiece, The Father. Chronologically coinciding with the rise of the women’s movement in Sweden, The Father, rather than endorsing a misogynistic culture, allows for an alternative reading that contributes to the destabilisation of gender binaries and an understanding of gender identities as relational and performative. In its portrayal of a fierce struggle between a seemingly diabolic (...)
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  48.  38
    The Governance of Economies and the Economics of Governance.Safi Shams - 2015 - Historical Materialism 23 (1):179-190.
    Nearly all fractions within the political, economic, and social spheres gave responses to the recent financial crisis. In broad terms, both left-leaning and right-leaning scholars and commentators presented their explanations for the crisis, with confident agendas defining ‘what is wrong’ and how to deal with it. However, as intellectual history shows us, most of those explanations were no less fascinating precisely because they shared more that they acknowledged. A major divide has been over the role of governments in coordinating markets, (...)
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  49.  6
    Hana manŭi sŏnt'aek: uri sidae inmunhak ch'oego ŭi maesŭt'ŭro.I. -mun Pak - 2016 - Sŏul-si: Midasŭ Puksŭ.
    Hana man ŭi sŏnt'aek, ch'ŏrhakchŏk chajŏn -- Samul ŭi ŏnŏ, silchonjŏk chajŏn -- Na ŭi kil, na ŭi sam -- Tŏburŏ sanŭn sam ŭi silch'ŏn, int'ŏbyu -- Pak I-mun, saengae wa hŭnjŏk.
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  50. Torat Ḥovot ha-levavot: ḥibro bi-leshon ʻArvi ha-rav ha-gadol... Rabenu Baḥye... b.R. Yosef Ibn Paḳudah ha-dayan ha-Sefaradi ṿe-tirgemo li-leshon ha-ḳodesh... Yehudah ibn Ṭibon, zatsal: ṿe-ʻalaṿ perush ḳatsar ṿe-ḳal ha-mekhuneh Lev ṭov ha-ḳatsar... hekhin u-faʼal Pinḥas Yehudah b. a.a.m. ṿe-r. Ṭoviyah Liberman. Uve-sofo perush Derekh ʻavodato / nitḥaber ʻa. y. Tsevi b. la-a.a. Yiśraʼel Ṿaingarṭen.Baḥya ben Joseph ibn Paḳuda - 2005 - Chicago, Il.: Tsevi ben Yiśraʼel Ṿaingarṭen. Edited by Yehudah ibn Tibon, Pinḥas Yehudah Liberman & Hershy Weingarten.
     
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