Search results for 'An-yi Pan' (try it on Scholar)

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  1. Kevin O'Rourke & Kyu-bo Yi (2013). Singing Like a Cricket, Hooting Like an Owl: Selected Poems of Yi Kyu-Bo. Philosophy East and West 63 (2).
     
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  2.  9
    An-yi Pan (2008). Shaping the Lotus Sutra: Buddhist Visual Culture in Medieval China – by Eugene Y. Wang. Journal of Chinese Philosophy 35 (1):182–185.
  3.  3
    An-yi Pan & Ellen Avril (2013). Nature Observed and Imagined: Five Hundred Years of Chinese Painting. Philosophy East and West 63 (2).
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  4.  9
    Guo Yi (2008). The Philosophy of Yi. Proceedings of the Xxii World Congress of Philosophy 15:47-52.
    The New Chinese philosophy should face the main issues in traditional philosophy and modern philosophy. The biggest issue in traditional Chinese philosophy during the last 800 years is Xing (Nature) is Li 性即理 or Xin (Mind) is Li 心即理. The biggest issue in modern Western philosophy is how to fortify value in thisera of knowledge explosion. This paper tries to do some exploration on these issues through reconstruction the Chinese metaphysics. It puts forward a theory of Four Substances 四體說. The (...)
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  5.  4
    Fernando López Pan (2015). The Newspaper as an Epideictic Meeting Point. Argumentation 29 (3):285-303.
    This article shows how epideictic rhetoric and argumentation may be interrelated in a general-interest newspaper framed as a single discourse produced by a collective author. In more specific terms, the view advanced here is that newspaper as whole has an epideictic dimension which, in terms of argumentation, is the fundamental or predominant one. The usefulness of this approach is twofold. In terms of rhetoric, to explore the applicability of epideictic rhetoric to journalistic discourse; and in the field of journalism studies, (...)
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  6.  13
    WU YI (1985). On Chinese Ch'an in Relation to Taoism. Journal of Chinese Philosophy 12 (2):131-154.
  7. So-yŏng An (2005). Ch'aek Man Ponŭn Pabo: Yi Tŏng-Mu Wa Kŭ Ŭi Pŏttŭl Iyagi. Porim.
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  8. Yu-gyŏng An (2009). Karam Yi Hyŏn-Il Ŭi Chʻŏrhak Sasang. HanʼGuk Haksul Chŏngbo.
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  9. Pyŏng-gŏl An (2007). Karam Yi Hyŏn-Il: Kyŏngse Ŭi Ttŭt Ŭl P'umŭn K'ŭn Sŏnbi. Han'guk Kukhak Chinhŭngwŏn.
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  10. Qinian An (ed.) (2006). Makesi Zhu Yi Zhe Xue Zhongguo Hua Yan Jiu. Zhongguo Ren Min da Xue Chu Ban She.
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  11. Yungao Pan (2008). Cong Wang Yangming Dao Cao Xueqin: Yangming Xin Xue Yu Ming Qing Wen Yi Si Chao. Hunan Jiao Yu Chu Ban She.
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  12. Gongkai Pan (ed.) (2014). Xian Dai Zhuan Xing Yu Yi Shu Jia de Shi Jiao =. Ren Min Chu Ban She.
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  13. Han-gu Yi (2010). Yŏksajuŭi Wa Panyŏksajuŭi: "Yŏksajuŭi Wa Yŏksa Ch'ŏrhak" Ŭl Kich'o Ro Saeropke Chŏn'gae Han Yŏksajuŭi Ŭi Hyŏndaejŏk Chaegusŏng Kwa Kŭ Pip'an. Ch'ŏrhak Kwa Hyŏnsilsa.
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  14.  9
    Huiyuhl Yi (forthcoming). The Symmetry Argument Against the Deprivation Account. Philosophia:1-13.
    Here I respond to Anthony Brueckner and John Martin Fischer’s “The Evil of Death: A Reply to Yi.” They developed an influential strategy in defense of the deprivation account of death’s badness against the Lucretian symmetry problem. The core of their argument consists in the claim that it is rational for us to welcome future intrinsic goods while being indifferent to past intrinsic goods. Previously, I argued that their approach is compatible with the evil of late birth insofar as an (...)
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  15.  9
    Sophia Jui-An Pan & Chien Chou (2015). Using a Two-Tier Test to Examine Taiwanese Graduate Students’ Misunderstanding of Responsible Conduct of Research. Ethics and Behavior 25 (6):500-527.
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  16. Chʻan-gu Yi (2007). Chʻŏnbugyŏng Kwa Tonghak: Hanung Kwa Suun Ŭi Yŏnʼgyŏl Kori Chʻatki. Mosinŭn Saramdŭl.
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  17. Ch'an-su Yi (2009). Ilbon Chŏngsin: "Ilbon Sŏgi" Esŏ Sinyŏngsŏng Undong Kkaji. Mosinŭn Saramdŭl.
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  18.  18
    Qiyong Guo (2006). An Exposition of Zhou Yi Studies in Modern Neo-Confucianism. Frontiers of Philosophy in China 1 (2):185-203.
    The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and transformations. Xiong Shili's ontological-cosmological theory takes "qian yuan" as its center; Ma Yifu has a theory of ontology-cultivation centered on "nature-principle"; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of "completely knowing the fathomless and understanding transformation" as a moral metaphysics; and in Tang Junyi there is a theory (...)
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  19. Xuegong Chen & Xinzhi Wang (eds.) (2009). Xin'an Yi Xue Xue Shu Si Xiang Jing Hua. Zhongguo Zhong Yi Yao Chu Ban She.
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  20. Guo Qiyong (2006). An Exposition of Zhou Yi Studies in Modern Neo-Confucianism. Frontiers of Philosophy in China 1 (2):185-203.
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  21.  4
    B. F. Cook, J. E. Jones, A. J. Graham & L. H. Sackett (1976). An Attic Country House Below the Cave of Pan at Vari. Journal of Hellenic Studies 96:242.
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  22.  4
    Ralph Weber, Making the Implicit Explicit: An Analysis of Some Comparative Claims in Guo Yi's Discussion of Chinese and European Philosophy.
  23.  1
    Robin Mcneal (2002). The Body as Metaphor for the Civil and Martial Components of Empire in Yi Zhou Shu, Chapter 32; With an Excursion on the Composition and Structure of the Yi Zhou Shu. Journal of the American Oriental Society 122 (1):46-60.
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  24. Ning Ai (2009). Wen Zhong Yi Ji du Qiu Liang: Yi Ge Zhong Yi Shi Jia "Pan Ni Zhe" de Zi Shu. Zhongguo Zhong Yi Yao Chu Ban She.
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  25. Xiaomang Deng (2008). Xin Pi Pan Zhu Yi =. Beijing da Xue Chu Ban She.
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  26. Huiqin Hou (2010). Makesi de Yi Shi Xing Tai Pi Pan Yu Dang Dai Zhongguo. Zhongguo She Hui Ke Xue Chu Ban She.
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  27. J. Januskievic (2000). The Experience of Preparing an Edition of Pan Tadeusz in Three Languages. Dialogue and Universalism 10:103-107.
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  28. Guanrong Jing (2007). Ren: Yi Ren Wei Ben Ji Kongzi de Xiu Ji an Ren Zhi Xue. Wen Shi Zhe Chu Ban She.
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  29. Jinchun Liao (2009). An Li Si Pan Yu Ying Yong Lun Li. Tai Dian Dian Ye Gu Fen You Xian Gong Si.
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  30. Junzu Liu (2011). Yi Ci Kan Dong Si Shu: Kongzi Jiao Ni Qi Jia an Tian Xia. Taibei Shishi Bao Wen Hua Chu Ban Qi Ye Gu Fen You Xian Gong Si.
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  31. Changshu Li (2008). Yi Jing de Zhe Xue Ji Chu: Cong Wang Bi Dao Huineng de Mei Xue Kao Cha = the Philosophic Basis of Yijing: An Aesthetic Investigation From Wangbi to Huineng. She Hui Ke Xue Wen Xian Chu Ban She.
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  32. Qian Luo (2007). Lun Makesi de Xian Dai Xing Pi Pan Ji Qi Dang Dai Yi Yi. Shanghai Ren Min Chu Ban She.
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  33. Depu Ma (2005). Pu Bian Zhu Yi de Pin Kun: Zi You Zhu Yi Zheng Zhi Zhe Xue Pi Pan = Pubianzhuyi de Pinkun. Ren Min Chu Ban She.
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  34. P. W. Porter (2000). Yi-Fu Tuan, Who Am I? An Autobiography of Emotion, Mind and Spirit. Ethics, Policy and Environment 3:335-337.
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  35. Benqian Sang (2008). Li Lun Fa Xue de Mi Wu: Yi Hong Dong an Li Wei Su Cai. Fa Lü Chu Ban She.
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  36. T. Shih (1980). The Educational Front is an Important Battlefield of Class-Struggle-After Reading'kung, Chiu Chiao-Yu Ssu-Hsiang Pi-Pan'[Critique of Confucius Educational Outlook]. Chinese Studies in Philosophy 11 (2):12-18.
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  37. Xiaoli Tan (2012). He Er Bu Tong: An le Zhe Ru Xue Dian Ji Ying Yi Yan Jiu = Seeking Harmony with Differences: A Study on Roger Ames' English Translation of Confucian Classics. Zhong Yang Bian Yi Chu Ban She.
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  38. Yunliang Wang (2008). Hua Yu de Zhuan Xing: Yi Zong Baihua de Zhongguo Hua Li Lun Wei Jie Xi an Li. Wen Hua Yi Shu Chu Ban She.
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  39. Dangying Xia (2010). Zhongguo Chuan Tong She Hui Zong Jiao de Shi Su Hua Yan Jiu: Yi Jin Yuan Shi Qi Quan Zhen Jiao She Hui Si Xiang Yu Chuan Bo Wei Ge An. Ba Shu Shu She.
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  40. Xing Ying (2009). Cun Zhuang Shen Pan Shi Zhong de Dao de Yu Zheng Zhi: 1951-1976 Nian Zhongguo Xi Nan Yi Ge Shan Cun de Gu Shi. Zhi Shi Chan Quan Chu Ban She.
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  41. Xinhe Zhang (2011). Mo Jia Luyang Xuan Yi An: Mozi Li Ji Yu Shi Ji Kao Shi. Henan da Xue Chu Ban She.
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  42. Jing Zhou (2010). Yi Zhong Pi Pan de Fa Zhi Li Nian: Angge'er Dui Si Fa Gong Neng Yu Fang Fa de Chong Gou. Fa Lü Chu Ban She.
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  43. Wang Xiantang zhu (2011). Gongsun Longzi Xuan Yi ; Lao Zhuang Xue an Chu Gao ; Guiguzi Zha Ji. In Shan Ding (ed.), Ding Shan Zi Xue Yan Jiu Wei Kan Gao. Feng Huang Chu Ban She
     
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  44.  6
    Yunxia Zhu (2015). The Role of Qing and Li 1 in Chinese Entrepreneurial Decision Making: A Confucian Ren-Yi Wisdom Perspective. Journal of Business Ethics 126 (4):613-630.
    The intellectual debates on wise entrepreneurship behavior such as decision making tend to focus on the relationship between economic rationality and morality, while overlooking the important role affect plays. To fill in this gap, this paper proposes a theoretical framework based on the Confucian concepts of ren and yi and studies their practical manifestation in qing and li 1 for decision making. Drawing from 32 in-depth interviews and 52 vignettes with Chinese SME entrepreneurs, this study has found that qing plays (...)
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  45.  3
    Allison R. Miller (2016). Jade, Imperial Identity, and Sumptuary Reform in Jia Yi’s Xin Shu. Dao: A Journal of Comparative Philosophy 15 (1):103-121.
    The founding of the Han 漢 dynasty by a man of common birth, Liu Bang 劉邦, precipitated a new awareness that class boundaries had become more fluid than in prior generations. New fashions threatened the established social order as wealthy individuals pretended to status that they had not yet achieved. To respond to these concerns, Jia Yi 賈誼 proposed a new sumptuary code regulating a range of luxury goods from apparel to accessories to ritual wares. This sumptuary system was designed (...)
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  46.  24
    Harry T. Hunt (2001). Some Perils of Quantum Consciousness - Epistemological Pan-Experientialism and the Emergence-Submergence of Consciousness. Journal of Consciousness Studies 8 (9-10):35-45.
    If consciousness emerges into ontological reality at some point in nature, as system complexity increases, then it also ‘submerges’ at some adjoining point, as structures simplify. This has led some to posit a ‘latent-consciousness’ in what Bohr saw as the consciousness-like spontaneity of quantum phenomena. Yet to move on this basis to Whitehead's ontological pan-experientialism or to direct quantum explanations of consciousness faces serious epistemological limitations -- perhaps being more unwittingly projective than genuinely explanatory. More reasonable would be an epistemological (...)
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  47. Kwang‐Kuo Hwang (2015). Cultural System Vs. Pan‐Cultural Dimensions: Philosophical Reflection on Approaches for Indigenous Psychology. Journal for the Theory of Social Behaviour 45 (1):2-25.
    The three approaches for conducting psychological research across cultures proposed by Berry , namely, the imported etic, emic and derived etic approach are critically examined for developing culture-inclusive theories in psychology, in order to deal with the enigma left by Wilhelm Wundt. Those three approaches have been restricted to a certain extent by the pan-cultural dimensional approach which may result in the Orientalism of psychology in understanding people of non-Western cultures. This article is designated to provide the philosophical ground for (...)
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  48.  4
    F. D. Ganz (2006). The Impact of Regional Culture on Intensive Care End of Life Decision Making: An Israeli Perspective From the ETHICUS Study. Journal of Medical Ethics 32 (4):196-199.
    Background: Decisions of patients, families, and health care providers about medical care at the end of life depend on many factors, including the societal culture. A pan-European study was conducted to determine the frequency and types of end of life practices in European intensive care units , including those in Israel. Several results of the Israeli subsample were different to those of the overall sample.Objective: The objective of this article was to explore these differences and provide a possible explanation based (...)
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  49.  10
    Dr Des Gasper (2005). Beyond the International Relations Framework: An Essay in Descriptive Global Ethics. Journal of Global Ethics 1 (1):5 – 23.
    Discussions of global ethics?about the types of ethical claim made on individuals and groups, not only states, by individuals and groups around the world?have had to move beyond the categories inherited in the International Relations discipline. Many important positions are not captured by a framework developed for discussion of inter-state relations. The blindspots seem to reflect an outmoded expectation that (i) giving low normative weight to national boundaries correlates strongly with (ii) giving more normative weight to people beyond one's national (...)
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  50.  13
    Matthias Gerner (2006). The Exhaustion Particles in the Yi Group: A Unified Approach to All, the Completive and the Superlative. Journal of Semantics 24 (1):27-72.
    The exhaustion particles of the Yi languages (Tibeto-Burman languages from Southwest China) are sentence-end morphemes with a surprising wealth of possible interpretations. With gradeable states they convey the meaning of superlative (‘most’), with accomplishments they function as completive particle (‘exhaustively’), and in ungradeable states, activities or achievements they act as all particles, i.e. as universal non-distributive quantifiers, on the first argument. A unified account of the all-, completive- and superlative-meanings is proposed. It is argued that all three notions basically divide (...)
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