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

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  1. 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.score: 870.0
  2. An-yi Pan & Ellen Avril (2013). Nature Observed and Imagined: Five Hundred Years of Chinese Painting. Philosophy East and West 63 (2).score: 870.0
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  3. 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).score: 780.0
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  4. Guo Yi (2008). The Philosophy of Yi. Proceedings of the Xxii World Congress of Philosophy 15:47-52.score: 480.0
    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. WU YI (1985). On Chinese Ch'an in Relation to Taoism. Journal of Chinese Philosophy 12 (2):131-154.score: 240.0
  6. So-yŏng An (2005). Ch'aek Man Ponŭn Pabo: Yi Tŏng-Mu Wa Kŭ Ŭi Pŏttŭl Iyagi. Porim.score: 240.0
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  7. Yu-gyŏng An (2009). Karam Yi Hyŏn-Il Ŭi Chʻŏrhak Sasang. HanʼGuk Haksul Chŏngbo.score: 240.0
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  8. Pyŏng-gŏl An (2007). Karam Yi Hyŏn-Il: Kyŏngse Ŭi Ttŭt Ŭl P'umŭn K'ŭn Sŏnbi. Han'guk Kukhak Chinhŭngwŏn.score: 240.0
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  9. Qinian An (ed.) (2006). Makesi Zhu Yi Zhe Xue Zhongguo Hua Yan Jiu. Zhongguo Ren Min da Xue Chu Ban She.score: 240.0
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  10. 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.score: 240.0
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  11. Chʻan-gu Yi (2007). Chʻŏnbugyŏng Kwa Tonghak: Hanung Kwa Suun Ŭi Yŏnʼgyŏl Kori Chʻatki. Mosinŭn Saramdŭl.score: 240.0
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  12. Ch'an-su Yi (2009). Ilbon Chŏngsin: "Ilbon Sŏgi" Esŏ Sinyŏngsŏng Undong Kkaji. Mosinŭn Saramdŭl.score: 240.0
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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.score: 240.0
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  14. Qiyong Guo (2006). An Exposition of Zhou Yi Studies in Modern Neo-Confucianism. Frontiers of Philosophy in China 1 (2):185-203.score: 108.0
    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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  15. Xuegong Chen & Xinzhi Wang (eds.) (2009). Xin'an Yi Xue Xue Shu Si Xiang Jing Hua. Zhongguo Zhong Yi Yao Chu Ban She.score: 84.0
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  16. Guo Qiyong (2006). An Exposition of Zhou Yi Studies in Modern Neo-Confucianism. Frontiers of Philosophy in China 1 (2):185-203.score: 84.0
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  17. Ralph Weber, Making the Implicit Explicit: An Analysis of Some Comparative Claims in Guo Yi's Discussion of Chinese and European Philosophy.score: 72.0
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  18. 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.score: 72.0
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  19. Robin McNeal (forthcoming). 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.score: 72.0
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  20. 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.score: 72.0
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  21. 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.score: 72.0
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  22. Xiaomang Deng (2008). Xin Pi Pan Zhu Yi =. Beijing da Xue Chu Ban She.score: 72.0
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  23. Huiqin Hou (2010). Makesi de Yi Shi Xing Tai Pi Pan Yu Dang Dai Zhongguo. Zhongguo She Hui Ke Xue Chu Ban She.score: 72.0
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  24. J. Januskievic (2000). The Experience of Preparing an Edition of Pan Tadeusz in Three Languages. Dialogue and Universalism 10:103-107.score: 72.0
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  25. Guanrong Jing (2007). Ren: Yi Ren Wei Ben Ji Kongzi de Xiu Ji an Ren Zhi Xue. Wen Shi Zhe Chu Ban She.score: 72.0
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  26. Jinchun Liao (2009). An Li Si Pan Yu Ying Yong Lun Li. Tai Dian Dian Ye Gu Fen You Xian Gong Si.score: 72.0
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  27. 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.score: 72.0
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  28. 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.score: 72.0
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  29. Qian Luo (2007). Lun Makesi de Xian Dai Xing Pi Pan Ji Qi Dang Dai Yi Yi. Shanghai Ren Min Chu Ban She.score: 72.0
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  30. 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.score: 72.0
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  31. P. W. Porter (2000). Yi-Fu Tuan, Who Am I? An Autobiography of Emotion, Mind and Spirit. Ethics Place and Environment 3:335-337.score: 72.0
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  32. Benqian Sang (2008). Li Lun Fa Xue de Mi Wu: Yi Hong Dong an Li Wei Su Cai. Fa Lü Chu Ban She.score: 72.0
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  33. 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.score: 72.0
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  34. 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.score: 72.0
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  35. 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.score: 72.0
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  36. 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.score: 72.0
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  37. Xinhe Zhang (2011). Mo Jia Luyang Xuan Yi An: Mozi Li Ji Yu Shi Ji Kao Shi. Henan da Xue Chu Ban She.score: 72.0
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  38. 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.score: 72.0
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  39. 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.score: 72.0
     
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  40. 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.score: 42.0
    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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  41. Lewis R. Gordon (1999). Pan‐Africanism and African‐American Liberation in a Postmodern World: A Review Essay. [REVIEW] Journal of Religious Ethics 27 (2):333-358.score: 42.0
    This review essay explores Josiah Young's project of developing a liberatory Pan-Africanism that is attuned to cultural diversity and Victor Anderson's advocacy of postmodern cultural criticism in African-American religious thought. After situating African-American religious thought as a branch of Africana thought, the author examines these two religious thinkers' work as an effort to forge a position on African-American religious thought--including its relation to theology--in an age where even theory is treated as a god that is about to die. At the (...)
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  42. Dr Des Gasper (2005). Beyond the International Relations Framework: An Essay in Descriptive Global Ethics. Journal of Global Ethics 1 (1):5 – 23.score: 42.0
    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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  43. Laurent Cesalli (2005). Le «Pan-Propositionnalisme» de Jean Wyclif. Vivarium 43 (1):124-155.score: 42.0
    This paper shows how Wyclif is able at the same time (i) to claim that whatever is is a proposition ("pan-propositionalism") and (ii) to develop a nontrivial theory of propositional truth and falsity. The study has two parts: 1) Starting from Wyclif's fivefold propositional typology – including a propositio realis (real proposition) and asic esse sicut propositio significat (a fact) – we will analyse(a) the three different kinds of real predication, (b) the distinction between primary and secondary signification of propositions (...)
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  44. Euripidis N. Loukis (2007). An Ontology for G2g Collaboration in Public Policy Making, Implementation and Evaluation. Artificial Intelligence and Law 15 (1):19-48.score: 42.0
    This paper concerns the development and use of ontologies for electronically supporting and structuring the highest-level function of government: the design, implementation and evaluation of public policies for the big and complex problems that modern societies face. This critical government function usually necessitates extensive interaction and collaboration among many heterogeneous government organizations (G2G collaboration) with different backgrounds, mentalities, values, interests and expectations, so it can greatly benefit from the use of ontologies. In this direction initially an ontology of public policy (...)
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  45. Zekeh S. Gbotokuma (2008). Pan-Bantuist Globalization and African Development. Proceedings of the Xxii World Congress of Philosophy 28:77-84.score: 42.0
    Historically, the sub-Saharan Africans’ being-in-the-world with other peoples and nations has been characterized by a ‘Black-Out,’ or the exclusion of black Africans from full humanity and the violation of their human rights through slavery, colonization, apartheid, etc. So far globalization looks like another ‘Black-Out’ or recolonization, Westernization, homogenization, the universalization of the particular, and a jungle rather than an opportunity for all. This conception of globalization has resulted in skepticisms about, and fear of the phenomenon. Antiglobalization movements – e.g., the (...)
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  46. Ghaffar Abdollahi Matanaq, Loqman Dehghan Niyeri & Asghar Foroughi Abari (2013). The Role of Istanbul-Resident Iranians in the Development of Pan-Islamism Ideology (Case Study: Mirza Agha Khan Kermani & Sheikh Ahamad Rouhi). Asian Culture and History 5 (2):p128.score: 42.0
    In the 2nd half of nineteenth century, when the Pan-Islamism ideology as the way out of Islamic world’s straits was formed in the mind of some Islamic world’s thinkers, some of Iranian thinkers joined the issue, as well. Mostly influenced by the ideologies particularly were Istanbul-resident Iranians intellectuals and thinkers who, oppressed by authoritarians of Iran, had taken refuge in Istanbul and started living there. Among them, Mirza Agha Khan Kermani and his inseparable fellow, Sheikh Ahmad Rouhi, had an interesting (...)
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  47. Mammo Muchie (2004). Resisting the Deficit Model of Development in Africa: Re-Thinking Through the Making of an African National Innovation System. Social Epistemology 18 (4):315 – 332.score: 42.0
    When in Africa we speak and dream of and work for, a rebirth of that continent as a full participant in the affairs of the world in the next century, we are deeply conscious of how dependent that is on the mobilisation and strengthening of the continent's resources of learning. Nelson Mandela Address at Harvard University, September, 1998 quoted in East African, September 1-7, 2003 A paradigm can, for that matter, even insulate the community from those socially important problems (...)
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  48. Kwang‐Kuo Hwang (2014). Cultural System Vs. Pan‐Cultural Dimensions: Philosophical Reflection on Approaches for Indigenous Psychology. Journal for the Theory of Social Behaviour 44 (2).score: 42.0
    The three approaches for conducting psychological research across cultures proposed by Berry (1989), 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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  49. Deborah Sommer (ed.) (1995). Chinese Religion: An Anthology of Sources. Oxford University Press.score: 42.0
    For centuries, westerners have referred to China's numerous traditions of spiritual expression as "religious"--a word born of western thought that cannot completely characterize the passionate writing that fills the pages of this pathbreaking anthology. The first of its kind in well over thirty years, this text offers the student of Chinese ritual and cosmology the broadest range of primary sources from antiquity to the modern era. Readings are arranged chronologically and cover such concepts as Taoism, Confucianism, Buddhism, and even communism. (...)
     
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