Results for 'Tong-gæun Kim'

960 found
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  1. Murŭm ŭi ch'aegim.Kim Tong-gyu - 2021 - In Se-man Ch'oe & Sang-wŏn Kim, X ŭi chonjaeron ŭl toemutta. Kyŏnggi-do Koyang-si: Sawŏl ŭi Ch'aek.
     
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  2.  7
    Pʻosŭtʻŭ modŏnijŭm ŭi iron: munhak, yesul, munhwa.Uk-Tong Kim - 1992 - Sŏul: Minŭmsa.
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  3.  9
    Ch'ilchŏng sadan ŏttŏk'e waegok twaenna: Yi Hwang kwa Ki Tae-sŭng ŭi taet'oton: haesŏlsŏ.Tong-wŏn Kim - 2019 - Kyŏnggi-do P'aju-si: Han'guk Haksul Chŏngbo.
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  4.  5
    Sahoejuŭijŏk Inʼgan Kaejo Saŏp E Kwanhan Chuchʻe Ŭi Iron Yŏnʼgu.Tong-gŏn Kim - 2010 - Sahoe Kwahak Chʻulpʻansa.
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  5.  5
    한국 의 녹색 문화.Uk-Tong Kim - 2000 - Sŏul-si: Munye Chʻulpʻansa.
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  6. Sarang hanŭn kŭdae ege: sarang ŭi kŭl moŭm.Tong-gil Kim - 1987 - Sŏul: Tonggwang Chʻulpʻansa.
     
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  7. Han'gugin ŭi konggongsŏng insik: konggongsŏng chip'yo ŭi kaebal kwa ch'ŭkchŏng = Perception of publicness among Koreans: Development and measurement of publicness indicators.Sŏng-gŭn Kim, Tong-jae Chŏng & Chun-yŏng Hŏ - 2023 - Sŏul T'ŭkpyŏlsi: Han'guk Haengjŏng Yŏn'guwŏn.
     
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  8.  7
    Hanʼguk ŭi noksaek munhwa.Uk-Tong Kim - 2000 - Sŏul-si: Munye Chʻulpʻansa.
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  9.  7
    Tijit'ŏl sidae ŭi inmunhak =.Uk-Tong Kim - 2015 - Sŏul-si: Somyŏng Ch'ulp'an.
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  10. Chŏlmŭnidŭl ŭl wihayŏ.Tong-ni Kim - 1973
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  11.  6
    Han'guk sŏngnihak, wae toksŏn in'ga: Yi Hwang, Yi I, Chŏng Yag-yong sasang ŭl haebu hada.Tong-wŏn Kim - 2022 - [Seoul]: Yŏksa-ro.
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  12. Pʻosŭtʻŭ modŏnijŭm kwa pʻosŭtʻŭ kujojuŭi.Uk-Tong Kim (ed.) - 1991 - Sŏul-si: Hyŏnamsa.
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  13. Pulgyo yullihak.Tong-hwa Kim - 1971
     
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  14. Isŏng kwa chayŏn.Tong-wŏn Kim - 1990 - Sŏul-si: Hansŭng.
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  15.  28
    Education and #StopAsianHate: A global conversation.Yeow-Tong Chia, Liz Jackson, Fazal Rizvi, Keita Takayama, Alexander Jun, Remy Yi Siang Low, Roland Sintos Coloma, Aggie Yellow Horse, Timothy Stanley, Russell Jeung, Eun-Ji Amy Kim, Jane Park & Arathi Sriprakash - 2023 - Educational Philosophy and Theory 55 (13):1450-1463.
    The COVID-19 pandemic has witnessed an increase and amplification of anti-Asian racism and violence across the globe. Stop AAPI Hate1 in the United States and the COVID-19 Racism Incident Report2 i...
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  16. Sahoe wa sasang.Tong-hæun Chæon & Chin-yun Kim - 1994 - Taegu Chikhalsi: Chungmun. Edited by Chin-yun Kim.
     
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  17. Chigŏp kwa yulli.WŏN-Jong Chang, Tong-hyŏn Kim & Han-gu Yi (eds.) - 1985 - Kyŏnggi-do Sŏngnam-si: Hanʼguk Chŏngsin Munhwa Yŏnʼguwŏn.
     
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  18.  7
    Tong-Sŏyang chŏngch'i sasangsa.Yŏng du Kim & Ki-yŏng Chi (eds.) - 2011 - Sŏul T'ŭkpyŏlsi: Pŏbyŏngsa.
    3. Han-Chung kŭnse chŏngch'i sasangsa pigyo.
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  19. Tong kwa sŏ ŭi sayu segye: Changbong Kim Chi-gyŏn Paksa hwagap kinyŏm saurok.Chi-gyæon Kim & Changbong Kim Chi-gyæon Paksa Hwagap Kinyæom Saurok Kanhaenghoe (eds.) - 1991 - Sŏul: Parhaengchʻŏ Minjoksa.
     
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  20.  16
    Ch'oech'o ŭi chusŏk Ch'ilchŏng sadannon: Yi Hwang kwa Ki Tae-sŭng ŭi taet'oton: chusŏksŏ.Hwang Yi, Tae-sŭng Ki & Tong-wŏn Kim (eds.) - 2019 - Kyŏnggi-do P'aju-si: Han'guk Haksul Chŏngbo.
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  21.  8
    Sin ŭmyangnon: Tong Asia munhwa nolli ŭi haech'e wa chaegŏn.Hye-suk Kim - 2014 - Sŏul T'ŭkpyŏlsi: Ihwa Yŏja Taehakkyo Ch'ulp'anbu.
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  22.  11
    Tong Asia chŏnt'ong chisik iron ŭi palchŏn kwa kŭ kŭndaejŏk kulchŏl.Chong-wŏn Hwang & Se-Jong Kim (eds.) - 2019 - Sŏul T'ŭkpyŏlsi: Kyŏngjin Ch'ulp'an.
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  23.  7
    Tong Asia hyo munhwa ihae.tŏK-Kyun Kim - 2021 - Taejŏn Kwangyŏksi: Sia Puk.
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  24.  11
    Tong-Sŏ ch'ŏrhak ŭi sot'ong kwa hyŏndae munje.Mun-jun Kim & Yŏng-jin Ch'oe (eds.) - 2013 - Sŏul-si: Simsan.
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  25.  5
    Tong-Sŏyang sasang chʻorhak 100-sŏn.Hwan-tʻae Kim (ed.) - 2001 - Sŏul-si: Kŭrhim.
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  26.  9
    Hana nolli: Tong Asia sahoe iron ŭi mosaek.Sŏng-guk Kim - 2023 - Sŏul-si: Ihaksa.
    P'ŭrollogŭ : t'ongil ŭi sahoe iron ŭrosŏ hana nolli -- 1. Huch'ŏn chŏngsin kaebyŏk kwa ch'ŏnjiin habil : hana nolli ŭi ironjŏk paegyŏng kwa chŏnmang -- 2. Hana nolli ŭi hyŏngsŏng : na ŭi ironsajŏk maengnak -- 3. Hana nolli ŭi kuch'uk : charyo, kach'i chŏnje, punsŏkt'ŭl -- 4. Hana nolli ŭi Tong Asiajŏk t'odae -- 5. Hana nolli ŭi ironjŏk t'ŭksŏng kwa chihyang -- 6. Munmyŏng chŏnhwan ŭi kil : huch'ŏn chŏngsin kaebyŏk ŭl nŭkkyŏ poja -- Ep'illogŭ : (...)
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  27. Chung-Il pŏnyŏk munhwa wa pŏnyŏgŏ ŭi t'ansaeng kwajŏng : kŭndae Tong Asia 'chisik kwŏllyŏk' ŭi hyŏngsŏng kwa pyŏnhwa ŭi kwanchŏm esŏ.Kim Chu-A. - 2020 - In Sŭng-uk Kim, Chungguk chisik chihyŏng ŭi hyŏngsŏng kwa pyŏnyong. Kyŏnggi-do Koyang-si: Hakkobang.
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  28.  13
    Inch'ŏn ŭi itch'yŏjin Sirhakcha Sonam Yun Tong-gyu.Si-ŏp Kim (ed.) - 2022 - Kyŏnggi-do P'aju-si: Kyŏngin Munhwasa.
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  29.  4
    Maŭm ŭi inmunhak: Tong-Sŏyang ŭi maŭm ihae.Nak-P'il Kim (ed.) - 2013 - Kyŏnggi-do Koyang-si: Knowledge Community Kongdongch'e.
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  30.  11
    Sŏp'a Yu Hŭi ŭi kahun kwa insaenggwan: sankol nongbu ro Tong Asia sirhakcha 99-in e sŏnjŏng toen taehakcha.Sŏng-T'ae Kim - 2023 - Kyŏnggi-do Ŭiwang-si: Kŭl ŭl Ikta.
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  31.  26
    Can Pragmatic Confucian Democracy Justify Electoral Representative Government?Zhichao Tong - 2024 - Dao: A Journal of Comparative Philosophy 23 (1):1-24.
    Past interpretations of the debate between Confucian meritocrats and Confucian democrats tend to center around abstract discussions of meritocratic versus democratic values. Yet, given the difficulties involved in settling on a common definition of “democracy” or “meritocracy,” such abstract discussions often end up talking past each other. In this article, I seek to offer a more precise framing of the debate by surveying the preferred institutional arrangement of one Confucian democrat, Sungmoon Kim, and that of two Confucian meritocrats, Daniel Bell (...)
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  32.  11
    Ŭich'ŏrhak yŏn'gu: Tong-Sŏyang ŭi chilbyŏnggwan kwa kŭ kyŏnggye = Philosophy of medicine: East and West.Chun-hyŏk Kim (ed.) - 2022 - Sŏul-si: Tosŏ Ch'ulp'an Mosinŭn Saramdŭl.
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  33.  18
    Zhan Ruo-shui's View of Great Learning in Ge-wu-tong - Focused upon an Open Horizon of Understanding a Textbook.Kim Yon Jae - 2010 - Journal of Eastern Philosophy 63:45-78.
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  34. Pak Tong-hwan ŭi 'x ŭi chonjaeron' kwa kaech'esŏng.Kim Sang-Hwan - 2021 - In Se-man Ch'oe & Sang-wŏn Kim, X ŭi chonjaeron ŭl toemutta. Kyŏnggi-do Koyang-si: Sawŏl ŭi Ch'aek.
     
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  35. Chisik ch'egye ŭi yuip kwa kŭ suyong ŭi chokŏn : Kat'ollik ŭi chŏn'gyo yŏksa wa Tong Asia ŭi Kat'ollik suyong ŭl chungsim ŭro.Kim Se-Jong - 2019 - In Kyŏng-nam Kim, Chisik ŭi kujo wa Han, Chung, Il chisik chihyŏng pyŏnhwa ŭi t'amsaek. Sŏul T'ŭkpyŏlsi: Kyŏngjin Ch'ulp'an.
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  36. Chayŏn sŭrŏun chŏngch'i rŭl kkum kkuda.Kim Hyŏn-ju - 2023 - In sŏNg-Hwan Cho, Noja Todŏkkyŏng kwa Tong Asia inmunhak. Sŏul-si: Tosŏ Ch'ulp'an Mosinŭn Saramdŭl.
     
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  37. Yenp'u (Ŏmbok), Nojang nŭl hyŏndaehwa hada.Kim Hyŏn-ju - 2023 - In sŏNg-Hwan Cho, Noja Todŏkkyŏng kwa Tong Asia inmunhak. Sŏul-si: Tosŏ Ch'ulp'an Mosinŭn Saramdŭl.
     
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  38. Chŏmp'ilchae Kim Chong-jik kwa kŭ munsaengdŭl ŭi Tohak sasang.Kim Yong-hŏn - 2013 - In Wŏn-sik Hong, Chosŏn chŏn'gi Tohakp'a ŭi sasang: 'Nakchunghak' ŭi wŏllyu. Taegu Kwangyŏksi: Kyemyŏng Taehakkyo Ch'ulp'anbu.
     
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  39.  83
    Why a Right to an Explanation of Algorithmic Decision-Making Should Exist: A Trust-Based Approach.Tae Wan Kim & Bryan R. Routledge - 2022 - Business Ethics Quarterly 32 (1):75-102.
    Businesses increasingly rely on algorithms that are data-trained sets of decision rules (i.e., the output of the processes often called “machine learning”) and implement decisions with little or no human intermediation. In this article, we provide a philosophical foundation for the claim that algorithmic decision-making gives rise to a “right to explanation.” It is often said that, in the digital era, informed consent is dead. This negative view originates from a rigid understanding that presumes informed consent is a static and (...)
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  40. Cooperation, Culture, and Conflict.Kim Sterelny - 2016 - British Journal for the Philosophy of Science 67 (1):31-58.
    In this article I develop a big picture of the evolution of human cooperation, and contrast it to an alternative based on group selection. The crucial claim is that hominin history has seen two major transitions in cooperation, and hence poses two deep puzzles about the origins and stability of cooperation. The first is the transition from great ape social lives to the lives of Pleistocene cooperative foragers; the second is the stability of the social contract through the early Holocene (...)
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  41.  30
    Ways of Debating Assisted Suicide and Euthanasia: Implications for Psychiatry.Scott Y. H. Kim - 2021 - Perspectives in Biology and Medicine 64 (1):29-43.
  42. Angry Young Women? Sex and Class in.Kim Clancy - 1994 - In Gabriele Griffin, Stirring it: challenges for feminism. Bristol, PA.: Taylor & Francis. pp. 127.
     
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  43.  35
    The Violence of the Benevolent Ruler: Classical Confucianism and Punitive Expedition.Sungmoon Kim - 2023 - Philosophy Compass 18 (2):e12902.
    In the past two decades, scholars in China and beyond have vigorously demonstrated that the just war discourse is integral to classical Confucianism and that the classical Confucian idea of “punitive expedition” can be best understood in terms of humanitarian intervention. The sceptics, however, claim that in describing the ancient sage‐king's bloodless punitive expeditions, what classical Confucians really had in mind was not so much to endorse morally justified forms of aggressive war but to highlight the paramount importance of the (...)
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  44. A metaphysics for practical knowledge.Kim Frost - 2019 - Canadian Journal of Philosophy 49 (3):314-340.
    Is Anscombean practical knowledge independent of what the agent actually does on an occasion? Failure to understand Anscombe’s answer to this question is a major obstacle to appreciating the subtlety and plausibility of her view. I argue that Anscombe’s answer is negative, and turns on the nature of mistakes in performance, and reveals a distinctive implicit metaphysics of mind and knowledge, structured by related capacities and exercises of capacities. If my interpretation is correct, then practical knowledge shares features with knowledge-how (...)
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  45.  14
    Can a case be made for “unlearning” in the study of religions?Kim Knott - 2024 - Approaching Religion 14 (2):190-209.
    The concept of “unlearning” has been positively endorsed in both self-help literature and organizational research, but has yet to be discussed in the study of religions. Is there room for it in the conceptual space of religious socialization, pedagogy and spiritual seeking? Where does it occur in the spiritual journey, and what is its purpose? From the perspective of social learning, and drawing on a definition and model from organizational studies, the case for “unlearning” is considered with reference to those (...)
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  46.  15
    Chosun Cofucianism’s Response to Yangming’s Xinjili-ConcerningToegye and Yulgok.Kim KyungHo - 2007 - Journal of Eastern Philosophy 50:159-188.
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  47.  24
    Theorizing Confucian Virtue Politics : The Political Philosophy of Mencius and Xunzi.Sungmoon Kim - 2019 - Cambridge University Press.
    Surprisingly little is known about what ancient Confucian thinkers struggled with in their own social and political contexts and how these struggles contributed to the establishment and further development of classical Confucian political theory. Leading scholar of comparative political theory, Sungmoon Kim offers a systematic philosophical account of the political theories of Mencius and Xunzi, investigating both their agreements and disagreements as the champions of the Confucian Way against the backdrop of the prevailing realpolitik of the late Warring States period. (...)
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  48.  71
    Toward a Queer Crip Feminist Politics of Food.Kim Q. Hall - 2014 - philoSOPHIA: A Journal of Continental Feminism 4 (2):177-196.
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  49.  20
    Decoding the Temporal Dynamics of Covert Spatial Attention Using Multivariate EEG Analysis: Contributions of Raw Amplitude and Alpha Power.Andrea Desantis, Adrien Chan-Hon-Tong, Thérèse Collins, Hinze Hogendoorn & Patrick Cavanagh - 2020 - Frontiers in Human Neuroscience 14:570419.
    Attention can be oriented in space covertly without the need of eye movements. We used multivariate pattern classification analyses (MVPA) to investigate whether the time course of the deployment of covert spatial attention leading up to the observer’s perceptual decision can be decoded from both EEG alpha power and raw activity traces. Decoding attention from these signals can help determine whether raw EEG signals and alpha power reflect the same or distinct features of attentional selection. Using a classical cueing task, (...)
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  50.  19
    The relationship between intellect and senses: Thomas Aquinas' view.Kim Wan Jong & Kyucheol Park - 2018 - 동서철학연구(Dong Seo Cheol Hak Yeon Gu; Studies in Philosophy East-West) 87:253-272.
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