Results for 'Han Chae-hun'

974 found
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  1.  10
    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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  2. Taehak sabyŏnnok" e nat'anan Pak Se-dang ŭi "Kyŏngmul ch'iji" haesŏk kwa Chu Hŭi pip'an ŭi sŏngkyŏk.Han Chae-hun - 2020 - In Hyŏng-ch'an Kim, Pak Se-dang Sabyŏnnok yŏn'gu. Kyŏnggi-do P'aju-si: T'aehaksa.
     
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  3. Chʻôrhak kaeron.Chae-hun Yi - 1955
     
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  4. Chʻŏrhak kwa segyegwan.Chae-hun Yi - 1955
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  5. Nollihak.Chae-hun Yi - 1953
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  6. Pʻŭllatʻo chʻŏrhak yŏnʼgu.Chae-hun Yi - 1981 - Sŏul: Tʻap Chʻulpʻansa.
     
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  7. Yullihak.Chae-hun Yi - 1957 - Sŏul: Ŭryu Munhwasa.
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  8. Yujŏn hanŭn inʼgan.Chae-hun Yi - 1963
     
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  9.  7
    Chosŏn chŏnʼgi Yugyo chŏngchʻi sasang yŏnʼgu.Chae-hun Chŏng - 2005 - Sŏul-si: Tʻaehaksa.
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  10.  2
    Chosŏn sidae ŭi hakpʻa wa sasang.Chae-hun Chŏng - 2008 - Kyŏnggi-do Sŏngnam-si: Sinʼgu Munhwasa.
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  11.  40
    Stock Market Reaction to Corporate Crime: Evidence from South Korea.Chanhoo Song & Seung Hun Han - 2017 - Journal of Business Ethics 143 (2):323-351.
    This paper examines the impact of corporate crime on the stock market in South Korea. Specifically, we examine the effect of crime type, industry type, business group affiliation, and corporate governance on the relationship between corporate crime announcement and stock market reaction. We find negative reactions to stock prices around the announcements of corporate crimes but no significant difference in reactions between announcements of individual and organizational crimes. Individual white-collar crimes have a stronger negative impact on stock prices than do (...)
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  12.  7
    Pŏp ŭi tillema =.Chin-su Yun, Sŏng-jo An & Sang-hun Han (eds.) - 2020 - Kyŏnggi-do P'aju-si: Pŏmmunsa.
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  13. Chʻŏnbugyŏng ŭi pimil kwa Paektusanjok munhwa.T. °ae-hun Kwæon, Ki-sæok An & Chae-sæung Chæong - 1989 - Sŏul: Chŏngsin Segyesa. Edited by Ki-sŏk An & Chae-sŭng Chŏng.
     
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  14.  7
    Han'guk kŭnhyŏndae sahoe ch'ŏrhak ŭi mosaek =.Chae-hyŏn Kim - 2015 - Kyŏngnam Ch'angwŏn-si: Kyŏngnam Taehakkyo Ch'ulp'anbu.
  15. Hanʼguk sahoe chʻŏrhak ŭi suyong kwa chŏnʼgae.Chae-hyŏn Kim - 2002 - Sŏul Tʻŭkpyŏlsi: Tongnyŏk.
     
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  16.  6
    Han'guk sasang ŭi maek: Tan'gun esŏ wijŏng ch'ŏksa sasang kkaji.Chae-yŏng Kim - 2009 - Kyŏnggi-do P'aju-si: Han'guk Haksul Chŏngbo. Edited by Chae-yŏng Kim.
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  17. Hanʼguk esŏ chʻŏrhak hanŭn chasedŭl: chʻŏrhak yŏnʼgu pangbŏmnon ŭi Hanʼgukchŏk mosaek.Chae-Ryong Sim (ed.) - 1986 - Sŏul Tʻŭkpyŏlsi: Chimmundang.
     
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  18.  6
    19-segi han sirhakcha ŭi palgyŏn: sasangsa ŭi idana, Paegun Sim Tae-yun.Chae-gyo Chin (ed.) - 2016 - Sŏul T'ŭkpyŏlsi: Songgyun'gwan Taehakkyo Taedong Munhwa Yon'guwŏn.
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  19. Chungguk int'ŏnet muhyŏp tamnon e taehan pip'anjŏk koch'al : pallye rosŏŭi Han'guk int'ŏnet muhyŏp.Ch'oe Chae-Yong - 2022 - In Yŏng-sun Pak, Chungguk chisik hyŏngsŏng ŭi pyŏnhwa wa yuhyŏng t'amsaek. Kyŏnggi-do Koyang-si: Hakkobang.
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  20.  11
    Ssŏgŭn namu enŭn chogak hal su ŏpko: Hanʼgŭl nonŏ.Chae-hŭi Chi - 2000 - Sŏul: Chayu Munʼgo.
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  21. Sin i toen Noja, kyŏngjŏn i toen 'Todŏkkyŏng'.Han Sŭng-hun - 2023 - In sŏNg-Hwan Cho, Noja Todŏkkyŏng kwa Tong Asia inmunhak. Sŏul-si: Tosŏ Ch'ulp'an Mosinŭn Saramdŭl.
     
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  22.  8
    Pangŭn Sŏng Nak-hun Sŏnsaeng samsip chugi chʻumo munjip: Hanʼgukhak ŭi inmunhak.Nak-hun Sŏng (ed.) - 2008 - Sŏul Tʻŭkpyŏlsi: Kyŏngin Munhwasa.
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  23.  8
    Hanʼguk yulli wa saengmyŏng yulli.Hun Hŏ - 2007 - Kyŏnggi-do Pʻaju-si: Hanʼguk Haksul Chŏngbo.
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  24.  15
    Han'guk ŭi kyŏngjehak kwa kyŏngje hakcha: ŏdi ro kago innŭn'ga, kŭrigo ŏdi ro kaya hanŭn'ga?Hun Hong - 2020 - Sŏul T'ŭkpyŏlsi: Tosŏ Ch'ulp'an Haenam.
  25. Sohak kyojae ŭi pyŏnhwa rŭl t'onghae pon Chosŏn sidae chisik ŭi chihyŏng pyŏnhwa.Hŏ Chae-yŏng - 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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  26. Yŏ Un-hyŏng: chinbojŏk minjujuŭija ija t'ahyŏp kwa chojŏng, t'onghap ŭi sasangga.Chŏn Chae-ho - 2019 - In Chŏng-in Kang, 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. Han'guk kŭndae Yurim ŭi kulchŏl.Uk-Chae ChŏNg - 2023 - Sŏul-si: Sŏnin.
    Che 1-pu. Han'guk kŭndae yurim ŭi kulchŏl : ilche hyŏmnyŏk Yurim ŭi hyŏngsŏng kwa chŏn'gae -- 1. Sŏron -- 2. 19-segi huban-Taehan Chegukki Yurim ŭi tonghyang -- 3. 1910-1920-yŏndae Kyŏnghagwŏn kwa ilche hyŏmnyŏk Yurim ŭi hwaltong -- 4. 1920-1930-yŏndae Yurim tanch'e ŭi chojik kwa hwaltong -- 5. 1930-1940-yŏndae Chosŏn Yudo Yŏnhaphoe wa 'Hwangdo yuhak' -- 6. Kyŏllon -- Che 2-pu. Han'guk kŭndae Yurim ŭi che yangsang -- 7. Hanmal, ilche ha Yang Pong-je ŭi pyŏnsin kwa hwaltong -- 8. 1920-yŏndae singminji (...)
     
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  28.  14
    Han'guk ch'ŏrhak charyo ch'ongsŏ.Chae-mok Ch'oe (ed.) - 2012 - Kyongsang-bukto Kyŏngsan-si: Yŏngnam Taehakkyo Han'guk Kŭndae Sasang Yŏn'gudan.
    1. Tonga ilbo 1920-1929-yŏn -- 2. Tonga ilbo 1930-1940-yŏn -- 3. Chosŏn ilbo 1920-1929-yŏn -- 4. Chosŏn ilbo 1930-1940-yŏn -- 5. Kit'a sinmun 1920-1940-yŏn (Maeil sinbo, Chosŏn chungang ilbo, Chungoe ilbo, Sidae ilbo) -- 6. Chapchi (Kat'ollik ch'ŏngnyŏn, Kaebyŏk, Kongdo, Taejung kongnon, Taehan Hakhoe wŏlbo, Tonggwang, Pyŏlgŏngon, Pulgyo, Pulgyo Chinhŭnghoe wŏlbo, Pip'an) -- 7. Chapchi (Samch'ŏlli, Sŏbuk Hakhoe wŏlbo, Sin'gyedan, Sindonga, Sinmun'gye, Sinmin kongnon, Sinsaeng, Sinsaenghwal, Sinch'ŏnji, Sinhŭng) -- 8. Chapchi (Sinhŭng, Yŏsi, Yŏnhŭi, Yudo, Inmun P'yŏngnon, Irwŏl sibo) -- 9. (...)
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  29. Hanʼguk sasang nonʼgo.Nak-hun Sŏng - 1979
     
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  30.  4
    Pigyo konggongsŏng ŭro pon Han'guk kwa Ilbon ŭi kodaesa.Yŏng-hun Chŏng (ed.) - 2017 - Kyŏnggi-do Sŏngnam-si: Han'gukhak Chungang Yŏn'guwŏn Ch'ulp'anbu.
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  31. segi ch'o "Naesyŏnŏl chiogŭraep'ik" i pon Han'guk kwa Ilbon : Williŏm Ch'aep'in ŭi kisa mit sajin ŭi t'ŭksŏng kwa ŭimi.Kim Yŏng-hun - 2020 - In Chin-sŏng Chang, Pak esŏ pon Asia, mi: yŏhaeng sajin misul yŏnghwa tijain. Kyŏnggi-do P'aju-si: Sŏhae Munjip.
     
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  32.  13
    Yaŭn Kil Chae, Chosŏn sŏnbi ŭi kil ŭl yŏlgo sup ŭl ilguda.Sang-U. Han - 2015 - Sŏul T'ŭkpyŏlsi: Hakchisa.
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  33. Yi Sŭng-man: t'ongch'i inyŏm ŭrosŏ chayu minjujuŭi ŭi t'ansaeng.Chŏng Sŭng-hyŏn & Chŏn Chae-ho - 2019 - In Chŏng-in Kang, 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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  34.  8
    87, 6-wŏl sedae ŭi chuch'e sasang esei: Pukhan (Chosŏn) paro algi 1-pŏn chuch'e sasang ŭl nonhada = The Juche ideology.Chŏng-hun Yi - 2018 - [Seoul]: Saram kwa Sasang.
    1. Insaeng kwa ch'ŏrhak sasang -- 2. Saram ŭi maŭm, ŭisik segye -- 3. Chŏngch'i wa ch'ŏrhak sasang -- 4. Kyŏngje chŏngch'aek kwa ch'ŏrhak sasang -- 5. Chabonjuŭi segye ch'eje wa Han'guk kyŏngje -- 6. Minjok munje wa tarŭn nara hyŏngmyŏng -- 7. Munhwa wa ch'ŏrhak sasang -- 8. Saŏp pangbŏmnon kwa sasang.
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  35.  9
    Hanʼguk yulli ŭi chae chŏngnip.Tʻae-gil Kim - 1995 - Sŏul-si: Chʻŏrhak kwa Hyŏnsilsa.
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  36.  37
    Op zoek naar de macht.Hans Achterhuis - 2009 - Wijsgerig Perspectief 49 (2):24-29.
    Het is bijna niet voor te stellen hoeveel Foucaults studie Surveiller et punir in het verleden betekend heeft voor mij en een belangrijk deel van mijn generatie. Vanwege mijn Franse achtergrond – ik promoveerde in Straatsburg op een proefschrift over Albert Camus – kende ik Foucault en zijn werk al goed. Je kon met name in de zomer van 1967 gewoon niet om hem heen. In alle parken en cafés rond de universiteit zaten toen in Straatsburg studenten zijn dikke boek (...)
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  37.  9
    Cong Han cai dao He hun: Riben guo xue si xiang de xing cheng yu fa zhan.Xiaolin Wang - 2013 - Taibei Shi: Lian jing chu ban shi ye gu fen you xian gong si.
    不了解日本國學,就無法了解日本社會及文化,更遑論了解日本人 日本國學產生的歷史和背景漫長且複雜, 為了對日本國學的形成、發展、特點及其影響,有較為清晰的把握, 香港城市大學人文‧社會科學學院副教授王小林 以漢字、名實觀、朱子學、疑古思潮等作為觀察對象, 多元檢視日本國學思想的要素, 為讀者提供了相對全面理解日本國學之內在精神結構的可能。 本書作者王小林以「從漢才到和魂」作為日本國學思想之形成與發展的研究、觀察視角,分別從不同議題、現象與學說主張來考察日本國學思想的發展流變。 《從漢才到和魂:日本國學思想的形成與發展》第一章與第二章主要從「漢字」與「言靈」;「名」與「言」,探討了漢字與「和魂」、「國語(日語)」之關係,以及名、言與「實事」、「體魂」之間的演繹詮釋,如何神聖化 日語同時強化日本之神國意識。第三、四、五章則以朱子學為江戶儒學之代表,將之視為日本國學之對照學問,闡述了日本國學之文論、宇宙觀與不可測度之神。第六章則從江戶儒者富永仲基之「加上說」與顧頡剛之層累說之間 的關聯,爬梳了中日兩國之「中國學」背後的日本國學之成份。最後一章的第七章,則闡明了決定近代日本資本主義的「職分」、「世間」這兩個精神關鍵概念,其宗教理論根據其實來自近世日本之國學家。 如上所述,《從漢才到和魂:日本國學思想的形成與發展》以漢字、名實觀、朱子學、疑古思潮作為「漢才」與「和魂」比較的觀察對象,多元檢視了日本國學思想的形成要素,本書所涉及之議題內容,提供了讀者數個面向以思 考形構日本國學之要素有何?同時也為讀者提供了相對全面理解日本國學之內在精神結構的可能。.
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  38. An Chae-hong: 'Tasarijuŭi' wa 'Sunjŏng uik' ŭi chungdo nosŏn.Yi Sang-ik - 2019 - In Chŏng-in Kang, 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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  39. The Cultural Exchange between Sino-Western: Silk Trade in Han Dynasty.Xiaoyan Wang & Jinsuo Zhao - 2012 - Asian Culture and History 4 (1):p13.
    As we all know, the Silk Road, as a famous ancient transportation route, was a trade line cross-Eurasian continent in history. Its name was from the delivery of silk. However, no Chinese ancient documents mentioned the name of “Silk Road”. German F. V. Richthofen (1933-1905) firstly used the term “Silk Road” in his book China, published in 1877. Afterwards, the name of “Silk Road” has been accepted universally and used by the world widely. The Silk Road was an ancient business (...)
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  40.  19
    Ming mo Qing chu Hui zu san da Han wen yi zhu jia lun li si xiang yan jiu =.Xiangming Liang - 2010 - Beijing Shi: Guang ming ri bao chu ban she.
    Ben shu shou ci dui ming mo qing chu zui fu sheng ming de hui zu san da han wen yi zhu jia--Wang Daiyu, Ma Zhu, Liu Zhi de zheng zhi lun li si xiang, jing ji lun li si xiang, hun yin jia ting lun li si xiang, ren xing shan e guan, dao de xiu yang guan jin xing le quan fang wei, duo jiao du de shu li, gou chen he kao cha.
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  41. Sŏ Chae-p'il esŏ tongsŏ sasang chŏppyŏn.Kim Chae-hyŏn - 2019 - In Chung-gi Kang, Sŏyang chŏngch'i sasang kwa Yugyo chip'yŏng ŭi hwakchang. Kyŏnggi-do Koyang-si: Tong kwa Sŏ.
     
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  42.  11
    Yi Chae-o ŭi chŏngch'i sŏngch'al: otkit ŭl yŏmigo sidae ap e sŏda.Chae-O. Yi - 2011 - Sŏul T'ŭkpyŏlsi: Chungang Books.
  43.  8
    Leids-Haags allegorieënlexicon.A. J. J. In 'T. Groen (ed.) - 2016 - Delft: Eburon.
    Het Leids-Haags Allegorieënlexicon toont nieuwe perspectieven op de maatschappelijke werkelijkheid met een actuele duiding van vijftig kernthema’s uit de wetenschap. De auteurs zijn de duale promovendi en hun promotores van Leiden University Dual PhD Centre The Hague. Ze worden daarbij geïnspireerd door de metafoor van de grot van Plato: Waar ben ik? Waar sta ik? Welk beeld zie ik? Hoe kan ik dat begrijpen? Er ontstaan beeldende voorstellingen van begrippen waarin op zoek wordt gegaan naar de centrale gedachten die ten (...)
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  44.  8
    Til forsvar for hykleriet: om politiske visioner og fejlbarlige mennesker.Silas Harrebye - 2022 - København: Hans Reitzels Forlag.
    I november 2020 stod statsminister Mette Frederiksen på en gård i Jylland og kneb en tåre foran den forsamlede presse. Hun havde netop besøgt to generationer af minkfarmere, far og søn, hvis levebrød hun selv lige havde besluttet at slå ned. Var det kynisme eller reelle følelser, der var på spil? Tog statsministeren personligt ansvar for sin egen, svære beslutning, eller var hun en hykler? I denne videnskabeligt funderede debatbog sætter Silas F. Harrebye vores allesammens hykleri under lup. Han skelner (...)
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  45. On the origin of taugast in theophylact simocatta and the later sources.Xushan Zhang - 2010 - Byzantion 80:485-501.
    The term of Tαυyάστ was found first in the History of Theophylact Simocatta, the Byzantine historian. Phonetically, it was derived from Ta-han, i.e. the Great Han, an appellation for the two Han Dynasties by the Huns and other nomadic peoples. With the rise of the Turks in Central Asia and its frequent diplomatic exchanges with the Byzantine empire in the last half of the 6th century, this term was acquainted with and written down by the Byzantine historian. This term, commonly (...)
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  46.  7
    Pŏp ŭi chŏngsin: Hyosŏk Yi Chae-ung kyosu kohŭi kinyŏm munjip.Chae-ung Yi - 2001 - Sŏul: Tasarang.
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  47. Which moral exemplars inspire prosociality?Hyemin han, Clifford Ian Workman, Joshua May, Payton Scholtens, Kelsie J. Dawson, Andrea L. Glenn & Peter Meindl - 2022 - Philosophical Psychology 35 (7):943-970.
    Some stories of moral exemplars motivate us to emulate their admirable attitudes and behaviors, but why do some exemplars motivate us more than others? We systematically studied how motivation to emulate is influenced by the similarity between a reader and an exemplar in social or cultural background (Relatability) and how personally costly or demanding the exemplar’s actions are (Attainability). Study 1 found that university students reported more inspiration and related feelings after reading true stories about the good deeds of a (...)
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  48. Relatable and attainable moral exemplars as sources for moral elevation and pleasantness.Hyemin Han & Kelsie J. Dawson - 2024 - Journal of Moral Education 53 (1):14-30.
    ABSTRACT In the present study, we examined how the perceived attainability and relatability of moral exemplars predicted moral elevation and pleasantness among both adult and college student participants. Data collected from two experiments were analyzed with Bayesian multilevel modeling to explore which factors significantly predicted outcome variables at the story level. The analysis results demonstrated that the main effect of perceived relatability and the interaction effect between attainability and relatability shall be included in the best prediction model, and thus, were (...)
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  49. Examining Phronesis Models with Evidence from the Neuroscience of Morality Focusing on Brain Networks.Hyemin Han - forthcoming - Topoi:1-13.
    In this paper, I examined whether evidence from the neuroscience of morality supports the standard models of phronesis, i.e., Jubilee and Aretai Centre Models. The standard models explain phronesis as a multifaceted construct based on interaction and coordination among functional components. I reviewed recent neuroscience studies focusing on brain networks associated with morality and their connectivity to examine the validity of the models. Simultaneously, I discussed whether the evidence helps the models address challenges, particularly those from the phronesis eliminativism. Neuroscientific (...)
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  50. Examining the Network Structure among Moral Functioning Components with Network Analysis.Hyemin Han - 2024 - Personality and Individual Differences 217:112435.
    I explored the association between components constituting the basis for moral and optimal human functioning, i.e., moral reasoning, moral identity, empathy, and purpose, via network analysis. I employed factor scores instead of composite scores that most previous studies used for better accuracy in score estimation in this study. Then, I estimated the network structure among collected variables and centrality indicators. For additional information, the structure and indicators were compared between two groups, participants who engaged in civic activities highly versus lowly. (...)
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1 — 50 / 974