Search results for 'Chʻi-chʻao Lian' (try it on Scholar)

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  1. Chʻi-chʻao Lian (1930). History of Chinese Political Thought During the Early Tsin Period. London, K. Paul, Trench, Trubner & Co. Ltd..
  2.  4
    Chen-Kuan Chuang (1992). Liang Ch'i-Ch'ao and the Chinese Constitutional Movement. Chinese Studies in History 25 (4):50-64.
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  3. Joseph R. Levenson (1969). Liang Ch'i-Ch'ao and the Mind of Modern China. Philosophy East and West 19 (4):450-451.
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  4.  1
    Chang P'eng-Yuan (1993). Hu Shih and Liang Ch'i-Ch'ao: Affinity and Tension Between Intellectuals of Two Generations. Chinese Studies in History 26 (4):3-49.
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  5. Joseph R. Levenson & The Editors (1950). The Breakdown of Confucianism: Liang Ch'i-Ch'ao Before Exile-1873-1898. Journal of the History of Ideas 11 (4):448.
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  6. Wei-Ming Tu (1989). Ju Hsüeh Ti San Ch I Fa Chan Ti Ch Ien Ching Wen T I Ta Lu Chiang Hsüeh, Wen Nan Ho T Ao Lun. Lien Ching Ch U Pan Shih Yeh Kung Ssu.
     
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  7.  12
    Ignatius J. H. Ts'ao (1972). Ai Ssu-ch'I: The Apostle of Chinese Communism. Studies in East European Thought 12 (1):2-36.
    Ai Ssu-ch'i is a little known but very important figure in the introduction of Marxism-Leninism into China. This first article provides a brief biography of Ai Ssu-ch'i as well as a detailed account of his activities as teacher, author and propagandist. Among his other services to the cause of Marxism-Leninism in China, one has to stress Ai Ssu-ch'i's systematic opposition to Yeh Ch'ing and to the non-Communist interpretation of Dr. Sun Yat-sen's Three Principles of the People. (cf.SST 10 (1970), 138–166.).
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    Ignatius J. H. Ts'ao (1972). Ai Ssu-ch'I's Philosophy. Studies in East European Thought 12 (3):231-244.
    In Ai Ssu-ch'i is exemplified and substantiated the Soviet influence on the official definition of philosophy in the history of Communist Party of China, i.e., the assertion about and the method for knowledge of the world. Such a philosophical knowledge has as its formal object the most fundamental laws of the universe.In order to acquire such a genuine philosophical knowledge, one needs a desire to change the world and a proletarian point of view. For only by aiming at changing the (...)
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  9.  2
    Ignatius J. H. Ts'ao (1972). Ai Ssu-Ch'i: The Apostle of Chinese Communism. Studies in Soviet Thought 12 (1):2-36.
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  10. Ch'I.-U. Pak (2010). Sasangkwa Hyŏnsil: Pak Ch'i-U Chŏnchip. Inha Taehakkyo Ch'ulp'anbu.
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  11.  6
    Li Che-Hou (1974). The Objective and the Social Aspects of Beauty: Comments on the Aesthetics of Chu Kuang-Ch'ien and Ts'ai I. Contemporary Chinese Thought 6 (2):54-68.
    After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, consciously (...)
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  12.  32
    Chung-Ying Cheng (1986). On the Environmental Ethics of the Tao and the ch'I. Environmental Ethics 8 (4):351-370.
    How the Tao applies to the ecological understanding of the human environment for the purpose of human well-being as well as for the hannony of nature is an interesting and crucial issue for both environmentalists and philosophers of the Tao. I formulate five basic axioms for an environmental ethic of the Tao: (1) the axiom of total interpenetration; (2) the axiom of self-transformation; (3) the axiom of creative spontaneity; (4) the axiom of a will not to will; and (5) the (...)
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  13.  10
    Liu Ch'ang-Lin (1979). On Ch'i in the Huang Ti Nei Ching. Contemporary Chinese Thought 10 (3):3-19.
    The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...)
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  14.  9
    Joshua A. Fogel (1987). Ai Ssu-Ch'i's Contribution to the Development of Chinese Marxism. Distributed by the Harvard University Press.
    Introduction Marxism did not come to China simply as one of the many waves from abroad that inundated Chinese intellectual life during the late Ch'ing ...
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  15. Siu-Chi Huang (1968). Chang Tsai's Concept of ch'I. Philosophy East and West 18 (4):247-260.
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  16. Chung-yuan Chang (1973). "The Essential Source of Identity" in Wang Lung-ch'I's Philosophy. Philosophy East and West 23 (1/2):31-47.
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  17.  12
    John Boardman (1965). Cambridge Ancient History: Revised Edition. Fasc. 20: J. Mellaart: Anatolia Before C. 4000 B.C. And C. 2300–1750 B.C. (Vol. I, Ch. Vii, §§ Xi–Xiv and Ch. Xxiv, §§ I–Vi.) Pp. 52. Fasc. 24: J. L. Caskey: Greece, Crete and the Aegean Islands in the Early Bronze Age. (Vol. I, Ch. Xxvi (A).) Pp. 44. Cambridge: University Press, 1964. Paper, 6s. Net Each. [REVIEW] The Classical Review 15 (01):127-.
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  18.  9
    John Boardman (1966). S. S. Weinberg: The Stone Age in the Aegean. (Cambridge Ancient History, Revised Edition, Fasc. 36: Vol. I, Ch. X.) Pp. 68; 3 Maps. Cambridge: University Press, 1965. Paper, 8s. 6d. Net.F. H. Stubbings: The Recession of Mycenaean Civilization. (Cambridge Ancient History, Revised Edition, Fasc. 39: Vol. Ii, Ch. Xxvii.) Pp. 21. Cambridge: University Press, 1965. Paper, 3s. 6d. Net. [REVIEW] The Classical Review 16 (03):416-417.
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  19.  9
    Yung Sik Kim (1984). Some Aspects of the Concept of ch'I in Chu Hsi. Philosophy East and West 34 (1):25-36.
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  20.  13
    John Boardman (1967). J. L. Caskey: Greece and the Aegean Islands in the Middle Bronze Age. (Cambridge Ancient History, Revised Edition, Vol. Ii, Ch. Iv (A).) Pp. 32. Cambridge: University Press, 1966. Paper, 3s. 6d. Net.H. W. Catling: Cyprus in the Neolithic and Bronze Age Periods (C.A.H., Rev. Ed., Vol. I, Ch. Ix (C), Xxvi (B), Vol. Ii, Ch. Iv (C), Xxii (B). Pp. 78. Cambridge: University Press, 1966. Paper, 8s. 6d. Net.O. R. Gurney: Anatolia C. 1600–1380 B.C. (C.A.H., Rev. Ed., Vol. Ii, Ch. Xv (A). Pp. 30. Cambridge: University Press, 1966. Paper, 3s. 6d. Net. [REVIEW] The Classical Review 17 (01):112-113.
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  21.  13
    Koichi Shinohara (1982). Buddhism and Confucianism in Ch'i-Sung's Essay on Teaching (Yüan-Tao). Journal of Chinese Philosophy 9 (4):401-422.
  22.  10
    John Boardman (1963). Cambridge Ancient History: Revised Edition, (1) J. M. Cook: Greek Settlements in the Eastern Aegean and Asia Minor. (Vol. Ii, Ch. 38.) Pp. 34.(2) C. W. Blegen: Troy. (Sections From Vol. I, Chs. 18, 24, Vol. Ii, Chs. 15, 21.) Pp. 16.(3) F. H. Stubbings: Chronology: The Aegean Bronze Age. (With Sections by W. C. Hayes and M. B. Rowton on Chronology: Egypt, and Ancient Western Asia.) (Vol. I. Ch. 6.) Pp. 86. Cambridge: University Press, 1961. Paper, 6s., 3s. 6d., 10s. 6d. Net. [REVIEW] The Classical Review 13 (02):234-.
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  23.  9
    Russell Hatton (1988). Is ch'I Recycled? The Debate Within the Neo-Confucian Tradition and its Implications with Respect to the Principle of Personal Identity. Journal of Chinese Philosophy 15 (3):289-318.
  24.  3
    Li Yu-Ning (1980). Editor's Note: Teng Ying-Ch'ao (1903-). Chinese Studies in History 14 (1):85-92.
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  25.  13
    Russell Hatton (1982). A Comparison of ch'I and Prime Matter. Philosophy East and West 32 (2):159-175.
  26.  9
    John Boardman (1968). R. A. Crossland: Immigrants From the North. (Cambridge Ancient History, Revised Edition, Vol. I, Ch. Xxvii.) Pp. 61. Cambridge: University Press, 1967. Paper, 6s. Net.R. D. Barnett: Phrygia and the Peoples of Anatolia in the Iron Age. (Cambridge Ancient History, Revised Edition, Vol. Ii, Ch. Xxx.) Pp. 32. Cambridge: University Press, 1967. Paper, 3s. 6d. Net. [REVIEW] The Classical Review 18 (03):356-.
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  27.  3
    Li Yu-Ning (1991). Chu Ch'i-Hui and Her Family. Chinese Studies in History 25 (2):66-87.
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  28.  2
    Lu-Chiang Wu, Tenney Davis & Wei Po-Yang (1932). An Ancient Chinese Treatise on Alchemy Entitled Ts'an T'ung Ch'i. Isis: A Journal of the History of Science 18:210-289.
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  29.  7
    Lee Rainey (1992). The Concept of ch'I in the Thought of Wang Ch'ung. Journal of Chinese Philosophy 19 (3):263-284.
  30.  7
    G. F. Stout, H. Wildon Carr, Shadworth H. Hodgson, Henry Sturt & James Lindsay (1901). Alleged Self-Contradictions in the Concept of Relation: A Criticism of Mr. Bradley's "Appearance and Reality," Pt. I, Ch. III [with Discussion]. [REVIEW] Proceedings of the Aristotelian Society 2:1 - 24.
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  31.  1
    Li Yu-Ning (1980). Editor's Note: P'an Ch'i-chun (1917-). Chinese Studies in History 14 (1):77-78.
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  32.  6
    John Elsner (1997). E. Rystedt, CH. Scheffer, CH. Wikander (Edd.): Opus Mixtum: Essays in Ancient Art and Society. (Skrifter Utgivna Av Svenska Institutet I Rom [Acta Instituti Romani Regni Sueciae] 8, 21.) Pp. 176, 77 Figs. Stockholm: Paul Åström, 1994. Paper, SEK 250. ISBN: 91-7042-150-1 (ISSN: 0283–8389). [REVIEW] The Classical Review 47 (02):444-.
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  33.  2
    Wing-Han Hara (1993). Between Individuality and Universality: An Explication of Chuanc-Tzu's Theses of Chien-Tu and ch'I-Wu. Journal of Chinese Philosophy 20 (1):87-99.
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  34. Tung-mei Fang & Chih-Shen Sun (1984). Chung-Kuo Che Hsüeh Chih Ching Shen Chi Ch I Fa Chan. Ch Eng Chün Ch U Pan She.
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  35. Paolo Fedrigotti (2010). «Dirò de l'altre cose ch'I'v'ho scorte». Una riflessione sul rapporto tra il prologo Della divina commedia, la metafora esodica E la poetica Dei salmi. Divus Thomas 113 (3):94-110.
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  36. Kwŏn-su Hŏ (ed.) (2007). Mansŏng Pak Ch'i-Bok Ŭi Hangmun Kwa Sasang. Suri.
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  37. T'ae-yŏng Hong (2008). Kungmin Kukka Ŭi Chŏngch'ihak: P'ŭrangsŭ Minjujuŭi Ŭi Chŏngch'i Ch'ŏrhak Kwa Yŏksa. Humanit'asŭ.
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  38. Chang-yŏp Hwang (2005). Minjujuŭi Chŏngchʻi Chʻŏrhak. Sidae Chŏngsin.
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  39. Chin-sŏk Kim (2008). Kiuttunghan Kyunhyŏng: Tongyo Hanŭn Upʻa Wa Chwapʻa Ege Kwŏnhanŭn Uchʻung Chwadol Chŏngchʻi Chʻŏrhak. Kaema Kowŏn.
  40. Chun-hyŏk Kwak (2010). Kyŏnggye Wa P'yŏn'gyŏn Ŭl Nŏmŏsŏ: Uri Sidae Chŏngch'i Ch'ŏrhakchadŭl Kwaŭi Taehwa. Han'gilsa.
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  41. Whalen Lai (1975). The Awakening Of Faith In Mahayana (Ta-Ch'eng Ch'i-Hsin Lun): A Study Ofthe Unfolding Of Sinitic Mahayana Motifs. Dissertation, Harvard University
     
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  42. Gottfried Wilhelm Leibniz, Charles Irâenâee Castel de Saint-Pierre & Andrâe Robinet (1995). Correspondance G.W. Leibniz, Ch. I. Castel de Saint-Pierre.
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  43. James Liu (1963). Correction to Review of F. W. Mote, The Poet Kao Ch'i. Journal of the American Oriental Society 83 (2):243.
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  44. Yŏng-sik Son (2007). Sŏngnihak Ŭi Hyŏngisanghak Siron: Yi Hwang Kwa Yi I Chʻŏrhak Ŭi Sŏngkyŏk Kyujŏng. Uup.
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  45. Sang-bok Wi (2012). Purhwa Kŭrigo Puron Han Sidae Ŭi Ch'ŏrhak: Pak Ch'i-U Ŭi Sam Kwa Ch'ŏrhak Sasang. Kil.
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  46.  17
    G. I. L. Stanisław (1993). Magia i nauka [recenzja] Ch. Webster, Od Paracelsusa do Newtona, 1992. Zagadnienia Filozoficzne W Nauce 15.
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  47.  2
    Carlos Frederico Silveira (2012). O comentário ao liber de causis de santo Tomás de aquino tradução do proêmio Das proposições I, II, III, VI, XV, XXI, XXXI E XXXII. Synesis 4 (2).
    O Comentário ao Liber De Causis pertence à última fase das obras de Santo Tomás. Foi escrito, com toda segurança, no primeiro semestre de 1272, em Paris, como testemunha uma cópia parisiense da obra. O De Causis trata das primeiras causas das coisas, que estão constituídas em três ordens, e da distinção e dependência das causas entre si. O texto de Santo Tomás segue passo a passo as proposições em que a obra se divide, que são trinta e duas. Estas (...)
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  48. Robson Rodrigues Gomes Filho (2011). Do santuário de Trindade ao jornal “Santuário da Trindade”: Reflexões sobre as mudanças de posicionamento religioso dos primeiros Redentoristas alemães em Goiás ( From “Santuário da Trindade” to “Santuário da Trindade” Journal. Considerations on the ch). Horizonte 9 (23):897-915.
    Normal 0 21 false false false MicrosoftInternetExplorer4 A vinda da Ordem Redentorista para o estado de Goiás, em 1894, revela um contexto político, econômico e religioso peculiar vivido pelo estado, em que, com o fim do regime de padroado, o controle das romarias populares, tanto quanto das manifestações religiosas não-católicas, foram de fundamental importância para a manutenção da hegemonia católica local. O papel desempenhado pelos redentoristas em Goiás, tanto no controle da romaria de Trindade, quanto no combate às religiões e (...)
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  49. Chʻang-ho Kim (ed.) (2005). Chilli Chʻŏngbaji: Nae Ka Anŭn Kŏt I Chilli Ilkka? Ungjin Chisik Hausŭ.
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  50. Chʻang-ho Kim (ed.) (2005). Haengbok Chʻŏngbaji: 'Chŭlgŏun' Sam I 'Choŭn' Sam Ilkka. Ungjin Chisik Hausŭ.
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