Results for 'Wŏn-tʻaek Im'

974 found
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  1. Yŏnam ŭi kyŏngje sasang kwa iyong husaengnon.Im Hyŏng-T'aek - 2012 - In Yŏnam Pak Chi-wŏn yŏn'gu. Sŏul T'ŭkpyŏlsi: Saram ŭi Munŭi.
     
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  2.  6
    Yŏnam Pak Chi-wŏn yŏn'gu.Im Hyŏng-T'aek (ed.) - 2012 - Sŏul T'ŭkpyŏlsi: Saram ŭi Munŭi.
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  3.  6
    21-Segi e Sirhak ŬL IngnŭNda.Hyŏng-T'aek Im - 2014 - Kyŏnggi-do P'aju-si: Han'gilsa.
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  4.  9
    Sunam An Chŏng-bok ŭi hangmun kwa sasang: Sunam Sŏnsaeng t'ansin 300-chunyŏn kinyŏm kukche haksul hoeŭi nonmunjip.Hyŏng-T'aek Im (ed.) - 2013 - Sŏul T'ŭkpyŏlsi: Sŏnggyun'gwan Taehakkyo Ch'ulp'anbu.
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  5.  8
    Hanʼguk sirhak kwa kyŏngje yulli.Wŏn-tʻaek Im - 1999 - Sŏul Tʻŭkpyŏlsi: Hanʼguk Kaebal Yŏnʼguwŏn.
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  6.  7
    Chŏngŭiroun kukka wa haengbok han sahoe rŭl wihan sinsiryongjuŭi ch'ŏrhak kwa chŏngcha'ek =.Yang-T'aek Im - 2021 - Kyŏnggi-do P'aju-si: Pagyŏngsa.
    1. Sŏŏn -- 2. Illyu sahoe ŭi tangmyŏn kwaje -- 3. 'Kŭllobŏl ch'ŏrhak (Global Philosophy)' ŭrosŏ sinsiryongjuŭi (Neopragmatism) -- 4. Sinsiryongjuŭi (Neopragmatism) ŭi kyŏngje ch'ŏrhak kwa kyŏngje ironjŏk mohyŏng -- 5. Sinsiryongjuŭi ŭi 'ch'ŏngsajin’ -- 6. Sinsiryongjuŭi (Neopragmatism) wa Miguk, Chungguk siryongjuŭi ŭi ch'aichŏm -- 7. Sinsiryongjuŭi (Neopragmatism) wa Marŭk'ŭsijŭm (Marxism) ŭi ch'aichŏm -- 8. Han'guk sahoe e taehan Sinsiryongjuŭi chŏgyong -- 9. Yoyak mit kyŏllon.
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  7.  6
    Segyehwa sidae ŭi sirhak kwa munhwa yesul.Hyŏng-tʻaek Im (ed.) - 2004 - Kyŏnggi-do Suwŏn-si: Kyŏnggi Munhwa Chaedan.
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  8.  7
    Uri yulli (Han'guk yulli).Kyun-T'aek Im - 2003 - Taejŏn Kwangyŏksi: Sŏjin Ch'ulp'ansa.
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  9. Maŭm kwa ch'ŏrhak.Sŭng-T'aek Im (ed.) - 2013 - Sŏul T'ŭkpyŏlsi: Sŏul Taehakkyo Ch'ulp'an Munhwawŏn.
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  10. Hanminjok ŭi chŏntʻong sasang.Kyun-tʻaek Im - 1990 - Sŏul: Tonghwa Chʻulpʻan Kongsa.
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  11.  11
    Pan'gyehak ŭi hyŏnjae wa mirae.Hyŏng-T'aek Im (ed.) - 2022 - Sŏul-si: Hakchawŏn.
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  12. 'Han' sasang kochʻal.Kyun-tʻaek Im - 1991 - Sŏul: Tongsin Chʻulpʻansa.
     
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  13.  3
    Han chʻŏrhak sasangsa.Kyun-tʻaek Im - 1994 - Taejŏn Chikhalsi: Munʼgyŏng Chʻulpʻansa.
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  14.  8
    Pan'gye Yu Hyŏng-wŏn kwa Tong Asia sirhak sasang.Hyŏng-T'aek Im (ed.) - 2018 - Sŏul-si: Hakchawŏn.
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  15. Inchʻŏn segye kyŏngjŏn yŏnŭi chʻongnon.Chu-yŏng Chŏng & Kyun-tʻaek Im (eds.) - 1989 - Taejŏn chikhalsi: Chʻong pogŭpchʻŏ Illyu Kwngmyŏnghwa Segye Ponbu, Segye Chʻonghoe Sŏllip Wiwŏnhoe.
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  16.  12
    Muŏt i chŏngŭi in'ga?: Han'guk sahoe, "chŏngŭi ran muŏt in'ga" e tap hada.T'aek-Kwang Yi (ed.) - 2011 - Sŏul-si: Mat'i.
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  17. 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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  18. T. Brameld ŭi kyoyuk sasang e kwanhan yŏn'gu.U. -T'aek Chŏn - 1972 - [Taegu]: Chŏn U-t'aek.
     
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  19.  7
    Ppalgan ingk'ŭ =.T'aek-Kwang Yi - 2018 - Sŏul-si: Yeondoo.
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  20. Illyu ka hana ro kanŭn kil.Chŏng-tʻaek Pak - 1987 - Sŏul: Saman Chʻulpʻansa.
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  21.  7
    Ssial kwa yŏndae: Ham Sŏk-hŏn ŭi yŏndae sasang.Su-T'aek Kang - 2019 - Sŏul T'ŭkpyŏlsi: Saemulkyŏl.
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  22. Chʻōrhak.Chun-Tʻaek Pak - 1973
     
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  23. Hyŏndae chʻŏrhak sasang.Chun-tʻaek Pak - 1979
     
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  24.  15
    Korean philosophy: sources and interpretations.Sa-sun Yun & Yu-T'aek Son (eds.) - 2015 - Seoul: Korea University Press.
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  25.  8
    Chosŏn ŭi sŏnbi ka Ilbon samurai rŭl mannal ttae: todŏk in'ga? saengjon in'ga?: Ch'oe Han-gi wa Nisi Amane ŭi segyegwan pigyo.T'ae-hŭng Im - 2019 - Chŏlla-bukto Kunsan-si: Haum Ch'ulp'ansa.
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  26. Shaykh al-Ishrāq: ḥayātuh-- āthāruh-- wa-khaṣāʼiṣuhu al-fikrīyah.ʻAlī ʻAbd al-Munʻim Ṭālib - 2002 - Bayrūt: Dār al-ʻIlm. Edited by Ṭarrād Ḥamādah.
  27. Kʻantʻŭ ŭi kyoyuk chʻŏrhak: Kʻantʻŭ sasang e issŏsŏ Kyoyukhak kaenyŏm.Tʻae-pʻyŏng Im - 1981 - Sŏul-si: Hangmunsa.
     
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  28.  85
    Confirmation as a probability: Dead but it won't lie down!T. W. Settle - 1970 - British Journal for the Philosophy of Science 21 (2):200-201.
  29. I won’t do it! Self-prediction, moral obligation and moral deliberation.Jennie Louise - 2009 - Philosophical Studies 146 (3):327-348.
    This paper considers the question of whether predictions of wrongdoing are relevant to our moral obligations. After giving an analysis of 'won't' claims, the question is separated into two different issues: firstly, whether predictions of wrongdoing affect our objective moral obligations, and secondly, whether self-prediction of wrongdoing can be legitimately used in moral deliberation. I argue for an affirmative answer to both questions, although there are conditions that must be met for self-prediction to be appropriate in deliberation. The discussion illuminates (...)
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  30. al-Kindī, faylasūf al-ʻArab al-awwal.Muḥammad Kāẓim Ṭurayḥī - 1962
  31.  8
    Tongyang mihak kaenyŏm sajŏn.T'ae-sŭng Im - 2020 - Kyŏnggi-do Hanam-si: B2.
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  32. The future won’t be pretty: The nature and value of ugly, AI-designed experiments.Michael T. Stuart - 2023 - In Milena Ivanova & Alice Murphy (eds.), The Aesthetics of Scientific Experiments. New York, NY: Routledge.
    Can an ugly experiment be a good experiment? Philosophers have identified many beautiful experiments and explored ways in which their beauty might be connected to their epistemic value. In contrast, the present chapter seeks out (and celebrates) ugly experiments. Among the ugliest are those being designed by AI algorithms. Interestingly, in the contexts where such experiments tend to be deployed, low aesthetic value correlates with high epistemic value. In other words, ugly experiments can be good. Given this, we should conclude (...)
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  33.  70
    In vivo detection of reduced Purkinje cell fibers with diffusion MRI tractography in children with autistic spectrum disorders.Jeong-Won Jeong, Vijay N. Tiwari, Michael E. Behen, Harry T. Chugani & Diane C. Chugani - 2014 - Frontiers in Human Neuroscience 8.
  34. Why won't the group selection controversy go away?Samir Okasha - 2001 - British Journal for the Philosophy of Science 52 (1):25-50.
    The group selection controversy is about whether natural selection ever operates at the level of groups, rather than at the level of individual organisms. Traditionally, group selection has been invoked to explain the existence of altruistic behaviour in nature. However, most contemporary evolutionary biologists are highly sceptical of the hypothesis of group selection, which they regard as biologically implausible and not needed to explain the evolution of altruism anyway. But in their recent book, Elliot Sober and David Sloan Wilson [1998] (...)
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  35.  44
    Won’t get fooled again: The effects of internal and external csr Eco-labeling.Jordy F. Gosselt, Thomas van Rompay & Laura Haske - 2019 - Journal of Business Ethics 155 (2):413-424.
    Although most consumers are positive about socially responsible companies, in order to benefit from CSR efforts, effective and clear CSR communication is important. However, due to the constantly rising profusion of eco-labels, based on either own claims from the organization or claims made by an external third party, consumers may encounter difficulties in identifying truly responsible firms, which could result in less effective CSR initiatives, even for those responsible firms. Therefore, building on attribution theory, this study seeks to identify how (...)
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  36.  6
    Posthumanistische Pädagogik: Unterwegs zu einer poststrukturalistischen Erziehungswissenschaft.Michael Wimmer - 2019 - Paderborn: Ferdinand Schöningh.
    The era of humanism has come to an end. Its concept has been criticised heavily, most prominentely from Marx, Nietzsche and Freud. What will follow is still an open question and one that is especially crucial for pedagogical thinking. What we do know is that humans won't stop to reinvent themselves and it becomes obvious that our tightening symbiosis with technology is a mayor evolutionary step that deserves close scutiny. This book looks from different angles onto the new field of (...)
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  37.  10
    I Won't Learn from You: And Other Thoughts on Creative Maladjustment.Herbert R. Kohl - 1999 - Diane Books Publishing Company.
    Essays, previously published in somewhat different form by Milkweed Editions, Minneapolis.
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  38.  27
    I won’t speak our language with you: English privilege, English-speaking foreigner stereotype, and language ostracism in Taiwan.Václav Linkov & Wei-Lun Lu - 2017 - Human Affairs 27 (1):22-29.
    The present study addresses language ostracism in intercultural communication, a phenomenon when someone speaks a language but some members of this language community don’t speak to him in this language. This phenomenon is illustrated by language behaviour towards visually distinct bilingual minorities in Taiwan. Visually distinct minorities in Taiwan reported that they had been spoken to in English by small children or people who did not believe and accept that they really understood Mandarin when they spoke it. They might be (...)
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  39.  30
    “Won’t you?” reverse-polarity question tags in American English as a window into the semantics-pragmatics interface.Tatjana Scheffler & Sophia A. Malamud - 2023 - Linguistics and Philosophy 46 (6):1285-1327.
    We model the conventional meaning of utterances that combine two distinct clause types: a (positive) declarative or imperative (in rare cases, interrogative) anchor and a (negative) interrogative tag, such as won’t you?. We argue that such utterances express a single speech act, and in fact, a single conventional update of the conversational scoreboard. The proposed model of this effect is a straightforward extension of prior proposals for the semantics of declaratives, imperatives, and preposed-negation interrogatives. Ours is the first unified account (...)
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  40.  26
    Les Tombes protohistoriques de Bithnah, Fujairah, Émirats arabes unisLes Tombes protohistoriques de Bithnah, Fujairah, Emirats arabes unis.D. T. Potts, Pierre Corboud, Anne-Catherine Castella, Roman Hapka & Peter im Obersteg - 1998 - Journal of the American Oriental Society 118 (4):574.
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  41.  12
    Won’t You Be My Number Two?Joost de Moor, Sofie Marien & Marc Hooghe - 2013 - Res Publica 55 (3):303-320.
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  42.  10
    Filosofskie marginalii.L. T. Ryskel§Dieva & Tavriæis§Kyæi Naëtìsional§Nyæi Universytet Im V. Vernads§Koho (eds.) - 2002 - Simferopolʹ: ChP "Ėlʹinʹo".
  43.  15
    ‘I Won't Go Back to It’1: Irish Women Poets and the Iconic Feminine.Lia Mills - 1995 - Feminist Review 50 (1):69-88.
    This paper explores the dynamic interaction between contemporary Irish women poets and the notion of tradition in Irish poetry. Looking at the work of Eavan Boland, Susan Connolly, Paula Donlon, Mary Dorcey, Paula Meehan and Nuala Ní Dhomhnaill, the paper suggests that women poets today are subverting tradition and destabilizing a conventionally accepted fusion of the feminine with the national. This is achieved through direct challenge, through dislocation and through establishing a dialogue between the mythical and the real in the (...)
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  44.  10
    Why Won't They Talk to me?Raanan Gillon - 1986 - Journal of Medical Ethics 12 (3):159-159.
  45.  32
    “CAN'T Pay” And “WON'T Pay” In the Medieval Village.Chris Briggs - 2011 - Common Knowledge 17 (2):363-370.
    What happens when a debtor does not pay back what he or she owes? As Margaret Atwood's chapter on “The Shadow Side” shows, the unpaid debt—in the broadest sense—is a recurring theme of history and literature. This review essay looks at the fourteenth-century village, a world which, perhaps contrary to expectations, turns out to have been characterized by a large number of outstanding interpersonal debts of money and goods. We know about these debts because the creditors were obliged to use (...)
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  46. Won’t Somebody Please Think of the Mammoths? De-extinction and Animal Welfare.Heather Browning - 2018 - Journal of Agricultural and Environmental Ethics 31 (6):785-803.
    De-extinction is the process through which extinct species can be brought back into existence. Although these projects have the potential to cause great harm to animal welfare, discussion on issues surrounding de-extinction have focussed primarily on other issues. In this paper, I examine the potential types of welfare harm that can arise through de-extinction programs, including problems with cloning, captive rearing and re-introduction. I argue that welfare harm should be an important consideration when making decisions on de-extinction projects. Though most (...)
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  47.  24
    Won’t Get Fooled Again: The Effects of Internal and External CSR ECO-Labeling.Laura Haske, Thomas Rompay & Jordy Gosselt - 2019 - Journal of Business Ethics 155 (2):413-424.
    Although most consumers are positive about socially responsible companies, in order to benefit from CSR efforts, effective and clear CSR communication is important. However, due to the constantly rising profusion of eco-labels, based on either own claims from the organization or claims made by an external third party, consumers may encounter difficulties in identifying truly responsible firms, which could result in less effective CSR initiatives, even for those responsible firms. Therefore, building on attribution theory, this study seeks to identify how (...)
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  48.  7
    Sangbyŏn Tʻonggo.Chang-wŏn Yu - 1632 - Minjok Munhwa.
  49. She Won't Be Me.Susan Blackmore - 2012 - Journal of Consciousness Studies 19 (1-2):16 - 41.
     
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  50.  90
    Won’t Get Fooled Again: Wittgensteinian Philosophy and the Rhetoric of Empiricism.Russell P. Johnson - 2020 - Sophia 59 (2):345-363.
    The debate surrounding eliminative materialism, and the role of empiricism more broadly, has been one of the more prominent philosophical debates of the last half-century. But too often what is at stake in this debate has been left implicit. This essay surveys the rhetoric of two participants in this debate, Paul Churchland and Thomas Nagel, on the question of whether or not scientific explanations will do away with the need for nonscientific descriptions. Both philosophers talk about this possibility in language (...)
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