Search results for 'Catherine Lai' (try it on Scholar)

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  1. Catherine Lai & Steven Bird (2010). Querying Linguistic Trees. Journal of Logic, Language and Information 19 (1):53-73.score: 240.0
    Large databases of linguistic annotations are used for testing linguistic hypotheses and for training language processing models. These linguistic annotations are often syntactic or prosodic in nature, and have a hierarchical structure. Query languages are used to select particular structures of interest, or to project out large slices of a corpus for external analysis. Existing languages suffer from a variety of problems in the areas of expressiveness, efficiency, and naturalness for linguistic query. We describe the domain of linguistic trees and (...)
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  2. Karyn Lai (2012). Kam-Por Yu, Julia Tao, and Philip J. Ivanhoe (Eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (1):119-124.score: 60.0
    Kam-por Yu, Julia Tao, and Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications Content Type Journal Article Pages 1-6 DOI 10.1007/s11712-011-9253-y Authors Karyn Lai, School of History of Philosophy, The University of New South Wales, Sydney, NSW 2052, Australia Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  3. Karyn L. Lai (2007). Ziran and Wuwei in the Daodejing : An Ethical Assessment. Dao: A Journal of Comparative Philosophy 6 (4):325-337.score: 30.0
    In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the (...)
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  4. L. U. Catherine (2011). Colonialism as Structural Injustice: Historical Responsibility and Contemporary Redress. Journal of Political Philosophy 19 (3):261-281.score: 30.0
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  5. Chi-Shiun Lai, Chih-Jen Chiu, Chin-Fang Yang & Da-Chang Pai (2010). The Effects of Corporate Social Responsibility on Brand Performance: The Mediating Effect of Industrial Brand Equity and Corporate Reputation. [REVIEW] Journal of Business Ethics 95 (3):457 - 469.score: 30.0
    In this article, the researchers explore the following question. Can corporate social responsibility (CSR) and the corporate reputation of a firm lead to its brand equity in business-to-business (B2B) markets? This study discusses CSR from customers' viewpoints by taking the sample of industrial purchasers from Taiwan small-medium enterprises. The aims of this study are to investigate: first, the effects of CSR and corporate reputation on industrial brand equity; second, the effects of CSR, corporate reputation, and brand equity on brand performance; (...)
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  6. Karyn L. Lai (2003). Conceptual Foundations for Environmental Ethics: A Daoist Perspective. Environmental Ethics 25 (3):247-266.score: 30.0
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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  7. Yuen Ting Lai (1985). The Linking of Spinoza to Chinese Thought by Bayle and Malebranche. Journal of the History of Philosophy 23 (2):151-178.score: 30.0
  8. Karyn L. Lai (2009). Chong, Kim-Chong, Early Confucian Ethics: Concepts and Arguments. Dao: A Journal of Comparative Philosophy 8 (4):467-470.score: 30.0
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  9. Karyn L. Lai (2009). Judgment in Confucian Ethics. Sophia 48 (1):77-84.score: 30.0
  10. Whalen Lai (2009). The Yijing and the Formation of the Huayan Phiolosophy. Journal of Chinese Philosophy 36 (s1):101-112.score: 30.0
  11. Karyn Lai (2008). An Introduction to Chinese Philosophy. Cambridge University Press.score: 30.0
    This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn (722-476 BCE) and Warring States (475-221 BCE) periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and (...)
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  12. Karyn L. Lai (2000). The Daodejing: Resources for Contemporary Feminist Thinking. Journal of Chinese Philosophy 27 (2):131–153.score: 30.0
  13. Yu-Shan Chen, Shyh-Bao Lai & Chao-Tung Wen (2006). The Influence of Green Innovation Performance on Corporate Advantage in Taiwan. Journal of Business Ethics 67 (4):331 - 339.score: 30.0
    The purpose of this study was to explore whether the performance of the green innovation brought positive effect to the competitive advantage. This study found that the performances of the green product innovation and green process innovation were positively correlated to the corporate competitive advantage. Therefore, the result meant that the investment in the green product innovation and green process innovation was helpful to the businesses. This study argued that the businesses should cognize the correct value and positioning of the (...)
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  14. Karyn L. Lai (2000). Introduction: Feminism and Chinese Philosophy. Journal of Chinese Philosophy 27 (2):127–130.score: 30.0
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  15. Whalen Lai (1997). Kung-Sun Lung on the Point of Pointing: The Moral Rhetoric of Names. Asian Philosophy 7 (1):47 – 58.score: 30.0
    Graham compares Kung?sun Lung's ?White Horse not Horse? [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, ?Sword is not Blade?. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ?hilt plus blade? is more than blade, then via analogia, White Horse as ?white plus horse? is more than the part that is just ?horse?. Graham had taken over (...)
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  16. Whalen Lai (1977). The Meaning of "Mind-Only" (Wei-Hsin): An Analysis of a Sinitic Mahāyāna Phenomenon. Philosophy East and West 27 (1):65-83.score: 30.0
  17. Whalen Lai (1977). Chinese Buddhist Causation Theories: An Analysis of the Sinitic Mahāyāna Understanding of Pratitya-Samutpāda. Philosophy East and West 27 (3):241-264.score: 30.0
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  18. Whalen W. Lai (1983). The Early Prajñā Schools, Especially "Hsin-Wu," Reconsidered. Philosophy East and West 33 (1):61-77.score: 30.0
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  19. Whalen Lai (1993). The Public Good That Does the Public Good: A New Reading of Mohism. Asian Philosophy 3 (2):125 – 141.score: 30.0
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  20. Karyn L. Lai (2007). A Review of Antonio S. Cua's Human Nature, Ritual, and History: Studies in Xunzi and Chinese Philosophy , in Studies in Philosophy and the History of Philosophy, Vol. 43, Washington, D.C., Catholic University of America Press, 2005, 406 Pp., ISBN: 0813213851, Hb. [REVIEW] Sophia 46 (2):203-205.score: 30.0
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  21. Whalen W. Lai (1983). Once More on the Two Truths: What Does Chi-Tsang Mean by the Two Truths as 'Yüeh-Chiao'? Religious Studies 19 (4):505 - 521.score: 30.0
  22. Chen Lai (1999). The Concepts of Dao_ and _Li in Song—Ming Neo-Confucian Philosophy. Contemporary Chinese Thought 30 (4):9-24.score: 30.0
  23. Whalen W. Lai (1984). How the Principle Rides on the Ether: Chu Hsi's Non-Buddhistic Resolution of Nature and Emotion. Journal of Chinese Philosophy 11 (1):31-65.score: 30.0
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  24. C. O. Sham, Y. W. Cheng, K. W. Ho, P. H. Lai, L. W. Lo, H. L. Wan, C. Y. Wong, Y. N. Yeung, S. H. Yuen & A. Y. C. Wong (2007). Do-Not-Resuscitate Decision: The Attitudes of Medical and Non-Medical Students. Journal of Medical Ethics 33 (5):261-265.score: 30.0
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  25. Kawai Fan & Honkei Lai (2008). Mao Zedong's Fight Against Schistosomiasis. Perspectives in Biology and Medicine 51 (2):176-187.score: 30.0
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  26. Whalen W. Lai (1980). Further Developments of the Two Truths Theory in China: The "Ch'eng-Shih-Lun" Tradition and Chou Yung's "San-Tsung-Lun". Philosophy East and West 30 (2):139-161.score: 30.0
  27. Whalen W. Lai (1978). Sinitic Understanding of the Two Truths Theory in the Liang Dynasty (502-557): Ontological Gnosticism in the Thoughts of Prince Chao-Ming. [REVIEW] Philosophy East and West 28 (3):339-351.score: 30.0
  28. Karyn L. Lai (1995). Confucian Moral Thinking. Philosophy East and West 45 (2):249-272.score: 30.0
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  29. Whalen Lai (1991). In Defence of Graded Love Three Parables From Mencius. Asian Philosophy 1 (1):51 – 60.score: 30.0
  30. Karyn L. Lai (2006). Li in the "Analects": Training in Moral Comptence and the Question of Flexibility. Philosophy East and West 56 (1):69 - 83.score: 30.0
    It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...)
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  31. Whalen Lai (1984). Kao Tzu and Mencius on Mind: Analyzing a Paradigm Shift in Classical China. Philosophy East and West 34 (2):147-160.score: 30.0
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  32. Tyrone Lai (1989). How We Make Discoveries. Synthese 79 (3):361 - 392.score: 30.0
    In trying to make discoveries, we are trying to uncover knowledge of HIDDEN realities. It appears impossible to uncover knowledge of hidden realities. How can we evaluate results? (How can we find out whether they are true or even good approximation when we cannot compare them to the hidden realities?) But we are often able to do things which appear impossible; it depends on whether we have chanced onto, or discovered, or invented, the relevant OPERATING PRINCIPLES. It appeared impossible to (...)
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  33. Tyrone Tai Lun Lai (1973). Nicholas of Cusa and the Finite Universe. Journal of the History of Philosophy 11 (2):161-167.score: 30.0
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  34. Whalen Lai (1982). Sinitic Speculations on Buddha-Nature: The Nirvāṇa School (420-589). Philosophy East and West 32 (2):135-149.score: 30.0
  35. Whalen Lai (1986). The Defeat of Vijñaptimatrata in China: Fa-Tsang on Fa-Hsing and Fa-Hsiang. Journal of Chinese Philosophy 13 (1):1-19.score: 30.0
  36. Karyn L. Lai (2008). Learning From the Confucians: Learning From the Past. Journal of Chinese Philosophy 35 (1):97-119.score: 30.0
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  37. Whalen Lai (1979). Ch'an Metaphors: Waves, Water, Mirror, Lamp. Philosophy East and West 29 (3):243-253.score: 30.0
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  38. Tyrone Lai (1991). Discovery as a Problem for the Inventor. British Journal for the Philosophy of Science 42 (3):327-337.score: 30.0
    Inventors solve practical problems by coming up with bright ideas, also called operating principles. It is not easy to fly in space; space flight is a practical problem. Inventors solve this problem with the (operating) principle of the rocket. It is not easy to make discoveries; some even think it is impossible; making discoveries is a practical problem, a challenge to inventors. In this paper, by looking at discovery as a problem for the inventor, I come up with an operating (...)
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  39. Karyn L. Lai (2007). Introduction: New Interdisciplinary Perspectives in Chinese Philosophy. Journal of Chinese Philosophy 34 (s1):3-8.score: 30.0
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  40. Whalen Lai (1990). Of One Mind or Two? Query on the Innate Good in Mencius. Religious Studies 26 (2):247 - 255.score: 30.0
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  41. Whalen Lai (2010). On “Trust and Being True”: Toward a Genealogy of Morals. Dao: A Journal of Comparative Philosophy 9 (3):257-274.score: 30.0
    This Nietzschesque “genealogy of morals” presents the Confucian virtue of xin (trust and true) so basic to friendship as a civic virtue rooted among social equals. Among non-equals, a servant has to prove his trustworthiness but not yet vice versa. The script 信 ( xin ) tells of living up to one’s words. Yanxing 言行 (speech and action) describes actively keeping a verbal promise. The Agrarian school endorses xin as the primary virtue in its utopia of virtual equals. It knew (...)
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  42. Whalen Lai (1984). Process Metaphysics and Hua-Yen Buddhism. Idealistic Studies 14 (3):278-278.score: 30.0
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  43. Whalen Lai (1995). White Horse Not Horse: Making Sense of a Negative Logic. Asian Philosophy 5 (1):59 – 74.score: 30.0
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have been removed?show (...)
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  44. Karyn L. Lai (2003). Confucian Moral Cultivation : Some Parallels with Musical Training. In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.score: 30.0
  45. Whalen Lai (1985). Yung and the Tradition of the Shih: The Confucian Restructuring of Heroic Courage. Religious Studies 21 (2):181 - 203.score: 30.0
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  46. Whalen Lai (1980). The I-Ching and the Formation of the Hua-Yen Philosophy. Journal of Chinese Philosophy 7 (3):245-258.score: 30.0
  47. Karyn L. Lai (2003). Critical Notice of Joel J. Kupperman, Learning From Asian Philosophy. Australasian Journal of Philosophy 81 (1):126 – 133.score: 30.0
  48. Whalen W. Lai (1978). Illusionism (Māyavāda) in Late T'ang Buddhism: A Hypothesis on the Philosophical Roots of the Round Enlightenment Sūtra (Yüan-Chüeh-Ching). Philosophy East and West 28 (1):39-51.score: 30.0
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  49. Pan-Chiu Lai (2004). Process Christology and Christian-Confucian Dialogue in China. Process Studies 33 (1):149-165.score: 30.0
  50. On-Kwok Lai & John Marchelya (1999). Reviews: The Edge of Organization: Chaos and Complexity Theories of Formal Social Systems, Russ Marion. [REVIEW] Emergence 1 (2):114-119.score: 30.0
    (1999). Reviews: The Edge of Organization: Chaos and Complexity Theories of Formal Social Systems, Russ Marion. Emergence: Vol. 1, No. 2, pp. 114-119.
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