Results for 'Kim Chŏng-ŭn'
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- Kim Chong-jik tohak sasang.Hak-Sang Sin &Chong-jik Kim -1990 - Sŏul Tʻŭkpyŏlsi: Yŏng. Edited by Chong-jik Kim.Export citation
Bookmark - Behuniak jr., James, mencius on becoming human.Kim-Chong Chong -2009 -Dao: A Journal of Comparative Philosophy 8 (3):337-340.
- Altruism and the Avoidance of Solipsism.Kim-Chong Chong -1989 -Philosophical Inquiry 11 (3-4):18-26.
- Classical Confucianism (ii) : Meng Zi and Xun Zi.Kim-Chong Chong -2009 - In Bo Mou,History of Chinese philosophy. New York: Routledge.Export citation Bookmark
- A Model of Reasoned Responses: Use of the Golden Mean and Implications for Management Practice.Chong W. Kim,Margie Mcinerney &Sr Andrew Sikula -2004 -Journal of Business Ethics 51 (4):387-395.The concept of the Golden Mean, which has been accepted as a behavioral guideline of human beings for thousands of years, is briefly reviewed. Several empirical studies in the field of organizational behavior are summarized as evidence that the concept has practical management applications. Based on the Golden Mean concept and its management empirical evidence, the authors propose a model of “Reasoned Responses” and its practical application to the decision-making process.
- Chŏntʻong sasang ŭi hyŏndaejŏk ŭimi.Chong-sŏ Kim (ed.) -1990 - Kyŏnggi-do Sŏngnam-si: Hanʼguk Chŏngsin Munhwa Yŏnʼguwŏn.Export citation Bookmark
- Pŏphak kaeron.Chong-su Kim -1983 - Sŏul: Chŏnghwa Chʻulpʻan Munhwasa.Export citation Bookmark
- Moral perspectives.Kim Chong Chong (ed.) -1992 - Singapore: Singapore University Press, National University of Singapore.While interdisciplinary work on morality has largely been confined to a dialogue between psychologists and philosophers on the one hand, and economists and philosophers on the other, this volume brings together papers from a wider field ...
- Zhuangzi and the nature of metaphor.Kim Chong Chong -2006 -Philosophy East and West 56 (3):370-391.: While it is well known that Zhuangzi uses metaphor extensively, there is much less appreciation of the role that it plays in his thought—a topic that is investigated in this essay. At the same time, this investigation is closely concerned with questions about the nature of metaphor. Comparisons are made between a central metaphorical structure in the Zhuangzi on the one hand and contemporary views of the nature of metaphor by Donald Davidson and by Lakoff and Johnson on the (...) other. It is hoped that these comparisons will help to illuminate the central metaphorical structure and its role in the philosophy of the Zhuangzi. (shrink)
- Chosŏn sidae yuhakcha Pulgyo waŭi kyosŏp yangsang.Chong-su Kim -2017 - Sŏul T'ŭkpyŏlsi: Sŏgang Taehakkyo Ch'ulp'anbu.
- (1 other version)Myŏngga ŭi kahun.Chong-gwŏn Kim (ed.) -1977No categoriesExport citation Bookmark
- Tongyang ŭi kil ŭl kŏtta: saenggak hanŭn pangbŏp ŭi palgyŏn.Chong-ŭi Kim -2015 - Pusan-si: Igyŏng.
- Ŭisa ka mannan T'oegye.Chong-sŏng Kim -2014 - Taejŏn Kwangyŏksi: Kung Midiŏ.
- 5. Mengzi and Gaozi on Nei and Wai.Kim-Chong Chong -2002 - In Alan K. L. Chan,Mencius: Contexts and Interpretations. University of Hawaii Press. pp. 103-125.No categories
- Zhuangzi's critique of the Confucians: blinded by the human.Kim Chong Chong -2016 - Albany: State University of New York Press.Blinded by heaven -- The pre-established heart-mind -- The transformation of things -- Zhen, some normative concerns -- The facts of human construction -- Metaphor in the Zhuangzi and theories of metaphor -- Self, virtue (de) and values in the Zhuangzi.
- The practice of Jen.Kim-Chong Chong -1999 -Philosophy East and West 49 (3):298-316.Under Mencius' influence jen has been regarded as part of a theory of nature. As such, commentators have had difficulty resolving the apparent paradox in "Analects" 9.1 that Confucius rarely talked about jen. No paradox arises if jen is seen as a practice involving self-cultivation as a never-ending task and the immediacy of ethical commitment where a cluster of emotions, attitudes, and values are expressed. Jen is an ethical orientation from which one speaks and acts--not particular qualities that one might (...) enumerate and claim to possess. As such, the internal relation between jen and li does not amount to their being the same thing, as implied by some recent writers. (shrink)
- Confronting ethical permissibility in animal research: rejecting a common assumption and extending a principle of justice.Chong Un Choe Smith -2014 -Theoretical Medicine and Bioethics 35 (2):175-185.A common assumption in the selection of nonhuman animal subjects for research and the approval of research is that, if the risks of a procedure are too great for humans, and if there is a so-called scientific necessity, then it is permissible to use nonhuman animal subjects. I reject the common assumption as neglecting the central ethical issue of the permissibility of using nonhuman animal subjects and as being inconsistent with the principle of justice used in human subjects research ethics. (...) This principle requires that certain classes of individuals not be subjected to a disproportionate share of the burdens or risks of research. I argue for an extension of this principle to nonhuman animal research and show that a prima facie violation of the principle occurs because nonhuman animals bear an overwhelmingly disproportionate share of the risks of research without sufficient justification or reciprocal benefit. (shrink)
- Autonomy in the analects.Kim-Chong Chong -2003 - In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten,The moral circle and the self: Chinese and Western approaches. Chicago, Ill.: Open Court.
- Myŏngga ŭi kaŏn sŏnhaeng.Chong-gwŏn Kim (ed.) -1978No categoriesExport citation Bookmark
- Segyehwa sidae ŭi sin todŏk chŏngchʻi chʻorhak yŏnʼgu: chillyang minjujuŭi ŭi tochʻul.Chong-un An -1996 - Sŏul Tʻŭkpyŏlsi: Hangmun Chʻulpʻan.
- Xunzi and the essentialist mode of thinking on human nature.Kim-Chong Chong -2008 -Journal of Chinese Philosophy 35 (1):63–78.In his essay “Philosophy of Human Nature,” Antonio Cua argues that the term “bad” in Xunzi’s statement that “Human nature is bad” is to be taken in a consequential sense. This goes against a common tendency to read the Xunzi in what I refer to as the essentialist mode of thinking. In this paper, I show how it is that the consequential reading of “bad” and other features that Professor Cua describes offer a significant understanding of Xunzi’s position as a (...) non-essentialist one. (shrink)
- The concept of Zhen 真 in the zhuangzi.Kim-Chong Chong -2011 -Philosophy East and West 61 (2):324-346.The term zhen 真 in the Zhuangzi 莊子 is commonly associated with the zhen ren 真人 or "true person." We find metaphorical descriptions such as that he can go through fire and water unharmed. On the other hand, some scholars would claim that there is a more mystical element to the Zhuangzi that is missed if we think that such descriptions are "merely" metaphorical. However, the term zhen is not only applied to the zhen ren, and this essay has the (...) broader aim of investigating its various meanings and uses in the Zhuangzi. We shall situate our understanding of the zhen ren within the context of this broader investigation.Zhen has several applications throughout the text. To begin with, it may be used to affirm that .. (shrink)
- Zhuangzi and the Nature of Metaphor.Kim-Chong Chong -2006 -Philosophy East and West 56 (3):370 - 391.While it is well known that Zhuangzi uses metaphor extensively, there is much less appreciation of the role that it plays in his thought-a topic that is investigated in this essay. At the same time, this investigation is closely concerned with questions about the nature of metaphor. Comparisons are made between a central metaphorical structure in the Zhuangzi on the one hand and contemporary views of the nature of metaphor by Donald Davidson and by Lakoff and Johnson on the other. (...) It is hoped that these comparisons will help to illuminate the central metaphorical structure and its role in the philosophy of the Zhuangzi. (shrink)
- Karye Chipko.Chong-hu Kim -1632 - Pusan Kwangyŏksi: Minjok Munhwa. Edited by Chang-Saeng Kim.
- Pit nagan Hananim.Chong-sŏng Kim -1983 - Sŏul Tʻŭkpyŏlsi: Kyorim.No categoriesExport citation Bookmark
- Wŏnhyo wa Haidegŏ ŭi taehwa: kŭnbon ŭi sayu.Chong-uk Kim -2013 - Sŏul-si: Tongguk Taehakkyo Ch'ulp'anbu.
- Zhuangzi and the Issue of Human Nature.Kim-Chong Chong -2023 -Dao: A Journal of Comparative Philosophy 22 (2):237-254.The issue of human nature or xing 性 was a major philosophical topic of the mid- and late-Warring States period of ancient China. It was famously discussed, for example, in the Mencius. Zhuangzi 莊子 lived around the same time as Mencius and one might expect that he, too, would have discussed it. Surprisingly, the term xing is absent from the Inner Chapters of the Zhuangzi. There have been different responses to this, namely, that Zhuangzi: used different terms equivalent to xing; (...) believed that human nature is bad (despite not mentioning xing); was deliberately silent on xing as an oblique way of criticizing others such as Mencius. I review these claims and provide an analysis of how xing was mainly conceptualized during the Warring States period in essentialist terms. I shall read Zhuangzi’s philosophy as transcending this conceptual framework. Instead of a theory of human nature, Zhuangzi provides stories and descriptions of the different facets of human behavior and their psychological and other complexities. These often have an epistemic focus that stand independently of any theory of human nature. (shrink)
- Zhuangzi’s Cheng Xin and its Implications for Virtue and Perspectives.Chong Kim-Chong -2011 -Dao: A Journal of Comparative Philosophy 10 (4):427-443.The concept of the cheng xin in the Zhuangzi claims that the cognitive function of the heart-mind is not over and above its affective states and in charge of them in developing and controlling virtue, as assumed by the Confucians and others. This joint cognitive and affective nature of the heart-mind denies ethical and epistemic certainty. Individual perspectives are limited given habits of thought, attitudes, personal orientations and particular cognitive/affective experiences. Nevertheless, the heart-mind has a vast imaginative capacity that allows (...) the open-endedness and broadening of perspectives. (shrink)
- Xunzi's Systematic Critique of Mencius.Kim-Chong Chong -2003 -Philosophy East and West 53 (2):215 - 233.Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated its role in (...) making Xunzi's critique more systematic and substantive than it is usually thought to be. (shrink)
- Did Zhuangzi Criticize Mengzi?Kim-Chong Chong -2025 -Dao: A Journal of Comparative Philosophy 24 (1):37-53.Mengzi 孟子 and Zhuangzi 莊子 lived around the same time in the mid–Warring States period of ancient China. The historical relation between them is unclear. There is no mention of each other in the texts named after them. But some authors have claimed that characterizations of deformed bodies, the heart-mind, and qi 氣 in the Inner Chapters of the Zhuangzi are directly critical of Mengzi. I argue that there is no good reason for this claim. Although their philosophies are conceptually (...) opposed, this does not mean that there is a directly critical relation between them. (shrink)
- The moral circle and the self: Chinese and Western approaches.Kim Chong Chong,Sor-Hoon Tan &C. L. Ten (eds.) -2003 - Chicago, Ill.: Open Court.This question is the theme uniting all these essays by lead Chinese and Western philosophers.
- Woodworker Qing : Matching heaven with heaven.Kim-Chong Chong -2019 - In Karyn Lai & Wai Wai Chiu, Skill and Mastery Philosophical Stories from the Zhuangzi. London: Rowman and Littlefield International.
- Egoism, Desires, and Friendship.Kim-Chong Chong -1984 -American Philosophical Quarterly 21 (4):349 - 357.
- Xunzi's systematic critique of mencius.Kim Chong Chong -2003 -Philosophy East and West 53 (2):215-233.: Some commentators hold that Xunzi's criticism of Mencius' thesis that human nature is good depends more on Xunzi's definition of xing or nature than on substantive argument. Some also claim that Xunzi is committed to accepting Mencius' thesis. A more precise account of Xunzi's critique is offered here, based on an elaboration of his distinction in the "Xing e pian" between ke yi (capacity) and neng (ability). Others have noted this distinction, but no one has sufficiently appreciated its role (...) in making Xunzi's critique more systematic and substantive than it is usually thought to be. (shrink)
- Did Zhuangzi Criticize Mengzi?Kim-Chong Chong -2024 -Dao: A Journal of Comparative Philosophy 24 (1):37-53.Mengzi 孟子 and Zhuangzi 莊子 lived around the same time in the mid–Warring States period of ancient China. The historical relation between them is unclear. There is no mention of each other in the texts named after them. But some authors have claimed that characterizations of deformed bodies, the heart-mind, and _qi_ 氣 in the Inner Chapters of the _Zhuangzi_ are directly critical of Mengzi. I argue that there is no good reason for this claim. Although their philosophies are conceptually (...) opposed, this does not mean that there is a directly critical relation between them. (shrink)
- Zhuangzi and Hui Shi on Qing 情.Kim-Chong Chong -2010 -Tsing Hua Journal of Chinese Studies 40 (1):21~45.This essay examines Zhuangzi's idea, in his dialogue with Hui Shi in the De Chong Fu, of being without human qing. This idea is situated within the contrast that Zhuangzi constantly makes between heaven and human beings. Some contexts for this contrast are described. The essay concludes that qing should be read as basically referring to “facts" in the Zhuangzi, including certain factual beliefs about (false or mistaken) emotions.
- Nara ŭi him ŭn suhak sujun e pirye handa: Kim Yong-un Kyosu ŭi nara, munhwa kŭrigo suhak iyagi.Yong-un Kim -2011 - Sŏul T'ŭkpyŏlsi: Kyŏngmunsa.
- Dao Companion to the Philosophy of Mencius.Yang Xiao &Kim-Chong Chong (eds.) -2023 - Springer.This book is about the philosophical, historical, and interpretative aspects of Mencius. It explores his influence, reception, and relevance in China from the third century BCE to the present, as well as offers comparative studies of Mencius and major figures in the history of Chinese and Western philosophy. With 34 accessible articles written by leading philosophers and scholars, the Dao Companion to the Philosophy of Mencius provides both broad pictures and in-depth discussions regarding the work of one of the most (...) important and influential Chinese philosophers. It covers his normative ethics, meta-ethics, political philosophy, epistemology and moral psychology. The last section of the volume, “Mencius and Western Philosophers: Comparative Perspectives,” explicitly puts him in dialogue with major Western philosophers. The Dao Companion to the Philosophy of Mencius serves as an essential volume for college students, graduate students, and scholars who study and teach Mencius as well as Chinese philosophy and comparative philosophy in general.. (shrink)No categories
- Yuhak kwa minjujuŭi ŭi sangsŭngnon.Chong-un An -1995 - Sŏul Tʻŭkpyŏlsi: Hangmunsa.
- Employee Relations Ethics and the Changing Nature of the American Workforce.Chong W. Kim -2001 -Ethics and Behavior 11 (1):23-38.Much is being written today about the changing nature of the American workforce. This article summarizes 10 of these changes: (a) global competition; (b) the changing skills of work; (c) the declining impact of unions; (d) the altered human composition of the workforce; (e) the effects of continuous improvement, downsizing, and reengineering; (f) the growing use of part-time employees; (g) the widening income gap; (h) lessened employer and employee loyalty and commitment; (i) early retirement programs; and (j) telecommunications and virtual (...) employees. Rather than just identifying and documenting these trends, this article discusses the ethical implications of such movements. In this article, employee relations ethics is defined as "treating employees properly, with respect and dignity." The term employee relations ethics is used both individually and collectively to analyze the negative human results from a moral rather than an economic perspective. The age-old clash between bottom-line mentality (economics) versus higher order thinking (ethics) is revisited with a focus on employees, not owners (old theory) or customers (new theory). (shrink)
- Introduction.Kim-Chong Chong -2023 - In Yang Xiao & Kim-Chong Chong,Dao Companion to the Philosophy of Mencius. Springer. pp. 1-21.This is an introduction to the Dao Companion to the Philosophy of Mencius. It provides a brief account of the life of Mencius, discusses the issue of the authorship of the Mencius, and describes the salient features of Mencius’s philosophy and its influence in the history of Chinese philosophy. Historically, Mencius’s influence spans the classical Pre-Qin period to the present. Philosophically, the Mencius has inspired the examination of issues in social and political thought, ethics and epistemology, moral development and moral (...) psychology. (shrink)No categories
- Mencius, Zhuangzi and “Daoism”.Kim-Chong Chong -2023 - In Yang Xiao & Kim-Chong Chong,Dao Companion to the Philosophy of Mencius. Springer. pp. 119-135.This chapter discusses the relation between Mencius and “Daoism” by taking Zhuangzi (and other authors of the Zhuangzi) as representative of the latter and seeing where each of them stood in response to the cross-current of ideas of the Warring States period. The ideas of some figures mentioned in the Mencius, such as Gaozi, Yang Zhu, and Xu Xing, are extended in the Zhuangzi. Some ideas gathered in the Zhuangzi can be seen to contrast with Mencius’s and these are referred (...) to as “Daoist tendencies” of thought. For instance: self-preservation and nourishment of one’s own life, morality as an artificial construct, moral skepticism, tian (“heaven”) as non-normative, an ideal primitive life free from hierarchy, and that there is no essential (moral) human nature. (shrink)No categories
- Ritual transformation—Xunzi’s response to Mozi in the Lilun Pian.Kim-Chong Chong -unknownIt is well known that Mozi criticizes the ritual practices of the Ru for being wasteful. However, another criticism has been less appreciated: These practices are merely conventional habituations and violate the Ru’s own moral ideals of ren 仁 , yi 義 and xiao 孝 . Xunzi responds to both criticisms in the Li Lun Pian 禮論篇 . Based on an account of Mozi’s arguments and Xunzi’s replies, this essay discusses the significance of ritual transformation in Xunzi’s moral philosophy.
- Anda nŭn kŏt e taehan tongyangjŏk sŏngch'al: muŏt i anŭn kŏt igo, muŏt i morŭnŭn kŏt in'ga.Chong-sŏk Kim -2015 - Kyŏnggi-do P'aju-si: Kŭl Hangari.No categories
- Maŭm i p'yŏnhaji anŭl ttae nŭn han kŏrŭm kŏrŏra: ŭich'ŏrhak: T'oegye wa Hip'ok'ŭrat'esŭ ŭi muksang taehwa.Chong-sŏng Kim -2018 - Taejŏn Kwangyŏksi: Ch'ungnam Taehakkyo Ch'ulp'an Munhwawŏn.1. T'oegye wa Hip'ok'ŭrat'esŭ ka mannagi kkaji -- 2. Taehwa e ch'amyŏ hasin pundŭl -- 3. Che 1-il. 'Kojŏn muksang' : kijon ŭi palgyŏndŭl ŭl ch'ulbalchŏm ŭro samaya -- 4. Che 2-il. 'Chonjaeron': mom an ŭi param ŭn hohŭp, mom pak ŭi param ŭn konggi -- 5. Che 3-il. 'Chŏngsŏ haengdongnon': chari ŭi ch'ai ro inhae sŏro tarŭda -- 6. Che 4-il. 'Kongburon': chonjae haji annŭn ŭisul ŭn ŏpta -- 7. Che 5-il. 'Chihaengnon': maŭm i p'yŏnhaji anŭl ttae nŭn han (...) kŏrŭm kŏrŏra -- 8. Che 6-il. 'Yulliron': kajang hullyunghan ŭihak ŭn ŭihak ŭl p'iryo ro haji ank'e hanŭn kŏt -- 9. Che 7-il. 'Chilli nŭn kat'ŭn kot e': modŭn kŏt ŭi sijak kwa kkŭt ŭn hana ida -- 10. Hip'ok'ŭrat'esŭ myŏngŏndŭl. (shrink)
- Sulli ka sesang ŭl pakkunda.Chong-ch'ŏn Kim -2012 - Kyŏnggi-do P'aju-si: Idam Books.No categories
- Tʻoegyehak ŭi ihae.Chong-sŏk Kim -2001 - Sŏul-si: Ilsong Midiŏ.
- Kyoyuk hyŏnsanghak ŭi ihae.Chʻun-il Kim -1985 - Sŏul: Mijinsa.Export citation Bookmark
- Ch'ŏngnyŏn ŭl wihan T'oegye p'yŏngjŏn.Chong-sŏk Kim -2012 - Kyŏngbuk Andong-si: Han'guk Kukhak Chinhŭngwŏn.
- Hanʼguk chŏntʻong chʻŏrhak sasang.Chong-mun Kim -1997 - [Seoul]: Sogang. Edited by Yun-su Chang.
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David Bourget (Western Ontario)
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Area Editors:
David Bourget
Gwen Bradford
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David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
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Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
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