Search results for 'Chʻin-shun Lo' (try it on Scholar)

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  1. Chʻin-shun Lo (1987). Knowledge Painfully Acquired: The Kʻun Chih Chi. Columbia University Press.
  2. Steven J. Willett (1996). Lo Ch 'in-Shun, Knowledge Painfully Acquired. The'K'un-Ch~ H Chi 'by La Ch 'in-Shun. Trans. And Ed. Irene Bloom Reviewed By'. [REVIEW] Philosophy in Review 16 (6):419-421.
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  3. Irene Bloom (1979). On the'Abstraction'of Ming Thought: Some Concrete Evidence From the Philosophy of Lo Ch'in-Shun. In William Theodore De Bary & Irene Bloom (eds.), Principle and Practicality: Essays in Neo-Confucianism and Practical Learning. Columbia University Press 65--125.
     
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  4. Irene Bloom (1989). Response to Professor Huang Siu-Chi's Review of "Knowledge Painfully Acquired", by Lo Ch'in-Shun and Translated by Irene Bloom. Philosophy East and West 39 (4):459-463.
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  5. Irene Bloom (ed.) (1995). Knowledge Painfully Acquired: The K'un-Chih Chi of Lo Ch 'in-Shun'. Columbia University Press.
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  6. Irene Bloom (ed.) (1987). Knowledge Painfully Acquired: The K'un-Chih Chi of Lo Ch 'in-Shun'. Cup.
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  7.  22
    Gerald E. Fryxell & Carlos W. H. Lo (2003). The Influence of Environmental Knowledge and Values on Managerial Behaviours on Behalf of the Environment: An Empirical Examination of Managers in China. [REVIEW] Journal of Business Ethics 46 (1):45 - 69.
    This study explores linkages between what Chinese managers generally know about environmental issues, how strongly they value environmental protection, and different types of behaviours/actions they may take within their organizations on behalf of the environment. From a sample of 305 managers in Guangzhou and Beijing, it was found that both environmental knowledge and values are more predictive of more personal managerial behaviours, such as keeping informed of relevant company issues and working within the system to minimize environmental impacts, than more (...)
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  8.  24
    Ping-Cheung Lo (2012). Warfare Ethics in Sunzi'sart of War?Historical Controversies and Contemporary Perspectives. Journal of Military Ethics 11 (2):114-135.
    Abstract Contemporary English and Chinese scholars alike have interpreted Sunzi's Art of War as advocating amoralism in warfare. That charge has a long history in pre-modern China and has not been fully refuted. This essay argues that the alleged amoral Machiavellianism is more appropriate for ancient Qin military thought than for Sunzi. The third chapter of Sunzi's treatise contains a distinctive moral perspective that cannot be found in the military thought of the state of Qin, which succeeded in defeating all (...)
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  9.  1
    Gerald E. Fryxell & Carlos W. H. Lo (2003). The Influence of Environmental Knowledge and Values on Managerial Behaviours on Behalf of the Environment: An Empirical Examination of Managers in China. Journal of Business Ethics 46 (1):45-69.
    This study explores linkages between what Chinese managers generally know about environmental issues, how strongly they value environmental protection, and different types of behaviours/actions they may take within their organizations on behalf of the environment. From a sample of 305 managers in Guangzhou and Beijing, it was found that both environmental knowledge and values are more predictive of more personal managerial behaviours, such as keeping informed of relevant company issues and working within the system to minimize environmental impacts, than more (...)
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  10.  44
    Y. S. Lo (2006). Making and Finding Values in Nature: From a Humean Point of View. Inquiry 49 (2):123 – 147.
    The paper advances a Humean metaethical analysis of "intrinsic value" - a notion fundamental in moral philosophy in general and particularly so in environmental ethics. The analysis reduces (...) an object's moral properties (e.g., its value) to the empirical relations between the object's natural properties and people's psychological dispositions to respond to them. Moral properties turn out to be both objective and subjective, but in ways compatible with, and complementary to, each other. Next, the paper investigates whether the Humean analysis can support non-anthropocentric environmental ethical theories, which attribute intrinsic value to nonhuman natural entities. It argues that one of the most useful resources from Hume for non-anthropocentrism is his account of justice as an artificial virtue, which is a plausible model for the internalization of various environmentally friendly conventions and the creation of environmental values. Finally, the paper concludes that any Humean account of intrinsic value is empiricist all the way down. Moral questions about what things are intrinsically valuable, and to what extent they are so, are ultimately empirical questions about complex psychological capacities and dispositions of human beings, which cannot be single-handedly answered by philosophers a priori; and that ethics is more appropriately seen as an interdisciplinary investigation, requiring collaboration among the various psychological and social sciences, human biological and neurological sciences, and history and philosophy. (shrink)
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  11.  10
    Bernard Lo & Lindsay Parham (2010). Resolving Ethical Issues in Stem Cell Clinical Trials: The Example of Parkinson Disease. Journal of Law, Medicine & Ethics 38 (2):257-266.
    Clinical trials of stem cell transplantation raise ethical issues that are intertwined with scientific and design issues, including choice of control group and intervention, background interventions, endpoints, and selection of subjects. We recommend that the review and IRB oversight of stem cell clinical trials should be strengthened. Scientific and ethics review should be integrated in order to better assess risks and potential benefits. Informed consent should be enhanced by assuring that participants comprehend key aspects of the trial. For the trial (...)
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  12.  1
    Ming-Cheng M. Lo & Yun Fan (2010). Hybrid Cultural Codes in Nonwestern Civil Society: Images of Women in Taiwan and Hong Kong. Sociological Theory 28 (2):167 - 192.
    Scholars have established that cultural codes and styles of expression in civil society must be recognized as informal mechanisms of exclusion, calling into question the possibility of the Habermasian normative ideal of the public sphere. This article joins theoretical discussions of how to remedy this problem. Going beyond Alexander's model of "multicultural incorporation" and borrowing from Sewell's theory of the duality of structure, we develop a theoretical framework of code hybridization to conceptualize how civil society participants achieve civil solidarity amid (...)
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  13.  1
    Ji Li, Yali Tan, Hong Zhu, Zhenyao Cai & Susanna Y. F. Lo (2014). Environmental Protection of Panda Habitat in the Wolong Nature Reserve: A Chinese Perspective. Environmental Ethics 36 (2):187-202.
    Environmental ethics can be cultivated in China and other Asian countries based on Chinese philosophical perspectives. Two major Chinese philosophies relevant to the issues of environmental ethics—Confucianism and Taoism—suggest certain approaches to developing environmental ethics. These approaches can complement each other in developing a Chinese or East Asian theory of environmental ethics. Drawing on these perspectives, China’s Wolong National Nature Reserve can face the challenge of protecting its pandas while developing the local economy. By adopting a set of strategies with (...)
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  14.  1
    Yi‐Hao Weng, Ken N. Kuo, Chun‐Yuh Yang, Heng‐Lien Lo, Ya‐Hui Shih & Ya‐Wen Chiu (2013). Information‐Searching Behaviors of Main and Allied Health Professionals: A Nationwide Survey in Taiwan. Journal of Evaluation in Clinical Practice 19 (5):902-908.
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  15. Steven Lo & Nadim Aslam (2005). Audit of the Management of Facial Lacerations in Accident and Emergency Department: Wound Closure Without Appropriate Training or Guidelines. Journal of Evaluation in Clinical Practice 11 (1):95-96.
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  16. Ping-Cheung Lo (1990). Love and Imitation in the New Testament and Recent Christian Ethics. Dissertation, Yale University
    This dissertation seeks to bridge the gulf between New Testament studies and Christian theological ethics by integrating them on the topic of Christian love for others--especially when such a love is correlated with the appeal to imitate God or Jesus Christ. The general goal of this endeavor is therefore to do an exercise in hermeneutics--to make the Scripture speak to contemporary Christians ethically. The specific goal, then, is to establish the rudiments of a complete ethical theory of Christian love which (...)
     
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  17. Bernard Lo (1983). The Unmasking of Medicine By Ian Kennedy, And: Philosophy in Medicine By Charles M. Culver and Bernard Gert. Perspectives in Biology and Medicine 26 (4):676-677.
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  18. Kwai-Cheung Lo (2006). Theorizing Chinese Masculinity: Society and Gender in China (Review). Philosophy East and West 56 (3):497-499.
  19.  3
    Yafen Lo, Ashley Sides, Joseph Rozelle & Daniel Osherson (2002). Evidential Diversity and Premise Probability in Young Children's Inductive Judgment. Cognitive Science 26 (2):181-206.
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  20. Bernard Lo & Lindsay Parham (2010). Resolving Ethical Issues in Stem Cell Clinical Trials: The Example of Parkinson Disease. Journal of Law, Medicine and Ethics 38 (2):257-266.
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  21.  12
    Ming-Cheng M. Lo & Christopher P. Bettinger (2001). The Historical Emergence of a “Familial Society” in Japan. Theory and Society 30 (2):237-279.
  22.  10
    Pik-yee Lo & 盧碧儀 (1993). Formative Assessment in English Language Education In. Complexity 35 (2.3):3-4.
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  23.  1
    Alex Y. Lo (2015). Political Ambiguity in Chinese Climate Change Discourses. Environmental Values 24 (6):755-776.
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  24.  3
    John R. Anderson, Deb K. Roy, Alex P. Pentland, Vincent Awmm Aleven, Kenneth R. Koedinger, Yafen Lo, Ashley Sides, Joseph Rozelle, Daniel Osherson & Bruno Laeng (2002). Regular Articles Perceiving Temporal Regularity in Music* 1 Edward W. Large, Caroline Palmer Memory for Goals: An Activation-Based Model* 39 Erik M. Altmann, J. Gregory Trafton. [REVIEW] Cognitive Science 26 (837):839.
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  25.  4
    Bernard Lo (1992). Ethical Dilemmas in HIV Infection: What Have We Learned? Journal of Law, Medicine & Ethics 20 (1-2):92-103.
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  26.  2
    Bernard Lo, Karen H. Rothenberg & Michael Vasko (1996). Physician-Assisted Suicide in Context: Constitutional, Regulatory, and Professional Challenges. Journal of Law, Medicine & Ethics 24 (3):181-182.
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  27.  4
    Alan Kam-Leung Chan & Yuet Keung Lo (eds.) (2010). Philosophy and Religion in Early Medieval China. State University of New York Press.
    An exploration of Chinese during a time of monumental change, The period after the fall of the Han dynasty.
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  28. Lohr Ch (1976). Die Mittelalterliche Aristotelesdeutung in Ihrem Gesellschaftlichen Kontext L'interprétation Médiévale d'Aristote Dans Son Contexte Sociologique. Theologie Und Philosophie 51 (4):481-495.
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  29. Kahn Ch (forthcoming). The Verb 'Be'in Ancient Greek. Foundations of Language.
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  30. Leslie Nai-Kwai Lo (1989). Arts Education in the Mass Cultural System of China. Journal of Aesthetic Education 23 (1):101.
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  31. Bernard Lo (1992). Ethical Dilemmas in HIV Infection: What Have We Learned? Journal of Law, Medicine and Ethics 20 (1-2):92-103.
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  32. Bernard Lo, Karen H. Rothenberg & Michael Vasko (1996). Physician-Assisted Suicide in Context: Constitutional, Regulatory, and Professional Challenges. Journal of Law, Medicine and Ethics 24 (3):181-182.
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  33. Bernard Lo (1988). Quality of Life Judgments in the Care of the Elderly. In John F. Monagle & David C. Thomasma (eds.), Medical Ethics: A Guide for Health Professionals. Aspen Publishers 140--147.
     
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  34.  7
    Güvercin Ch & Arda B. (2008). Eugenics Concept: From Plato to Present. Human Reproduction and Genetic Ethics 14 (2):20-26.
    All prospective studies and purposes to improve cure and create a race that would be exempt of various diseases and disabilities are generally defined as eugenic procedures. They aim to create the "perfect" and "higher" human being by eliminating the "unhealthy" prospective persons. All of the supporting actions taken in order to enable the desired properties are called positive eugenic actions; the elimination of undesired properties are defined as negative eugenics. In addition, if such applications and approaches target the public (...)
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  35.  9
    Shih-Yu Lo & Su-Ling Yeh (2011). Independence Between Implicit and Explicit Processing as Revealed by the Simon Effect. Consciousness and Cognition 20 (3):523-533.
    Studies showing human behavior influenced by subliminal stimuli mainly focus on implicit processing per se, and little is known about its interaction with explicit processing. We examined this by using the Simon effect, wherein a task-irrelevant spatial distracter interferes with lateralized response. Lo and Yeh found that the visual Simon effect, although it occurred when participants were aware of the visual distracters, did not occur with subliminal visual distracters. We used the same paradigm and examined whether subliminal and supra-threshold stimuli (...)
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  36. Lo Ssu-Ting (1975). The Struggle Between Restoration and Counterrestoration in the Course of the Founding of the Ch 'in Dynasty'. Chinese Studies in History 8 (1):55-73.
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  37.  3
    Liang Ling-I. (1976). The Crystallization of Pre-Ch 'in Legalist Thought'. Contemporary Chinese Thought 7 (4):35-56.
    Han Fei was a fierce general in the anti-Confucian struggle of the late Warring States period and was also an outstanding pre-Ch'in Legalist theoretician. Han Fei Tzu, this piece of writing, which was critical of Confucius and full of a violently militant spirit, vividly recorded the course of the difficult combat of the landowning class which led to its victory over the slave-owning class. It summed up the historical experience of the struggle between the Confucian and Legalist lines during the (...)
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  38.  3
    Esfandiar Eslami & Mohammad Golshani (2012). Shelah's Strong Covering Property and CH in V[R]. Mathematical Logic Quarterly 58 (3):153-158.
    In this paper we review Shelah's strong covering property and its applications. We also extend some of the results of Shelah and Woodin on the failure of equation image by adding a real.
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  39.  3
    T'ien Ch'ang-wu (1972). Methodological Problems in the Study of the History of Philosophy From an Evaluation of Wang Ch'ung. Contemporary Chinese Thought 4 (1):70-99.
    In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...)
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  40.  2
    Ssu-Ma Ch'ien (1975). Basic Annals of Ch 'in Shih-Huang'. Chinese Studies in History 8 (1):261-296.
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  41.  1
    Hung Ch'eng (1975). A Tentative Discussion of Pre-Ch'in Legalists' Ideas Concerning War Preparedness. Chinese Studies in History 9 (2):21-36.
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  42.  1
    Ch'en Yang-Feng & Li Tzu-Lin (1975). Why Did Lin Piao Revile Ch 'in Shih-Huang?'. Chinese Studies in History 8 (1):180-190.
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  43.  30
    James D. Sellmann (2013). Philosophy and Religion in Early Medieval China Ed. By Alan K. L. Chan and Yuet-Keung Lo (Review). Philosophy East and West 63 (3):451-455.
    The Early Han enjoyed some prosperity while it struggled with centralization and political control of the kingdom. The Later Han was plagued by the court intrigue, corrupt eunuchs, and massive flooding of the Yellow River that eventually culminated in popular uprisings that led to the demise of the dynasty. The period that followed was a renewed warring states period that likewise stimulated a rebirth of philosophical and religious debate, growth, and innovations. Alan K. L. Chan and Yuet-Keung Lo's Philosophy and (...)
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  44.  7
    Sebastián Neut Aguayo & Verónica Soto Pimentel (2014). Marx and Horkheimer in a key work of liberation theology: Teología de lo político of C. Boff. Veritas: Revista de Filosofia da PUCRS 31:179-203.
    El presente artículo pretende indagar en algunos tópicos relativos a las ideas de Marx y a las de Horkheimer presentes en la obra Teología de lo político de Clodovis Boff. En este análisis se observa una referencia explícita a la ideas del padre del marxismo donde Boff se acompaña con Marx, va más allá de Marx e incluso va contra Marx. Por otro lado, es posible identificar tres afinidades electivas que permiten suponer que la interpretación que Boff realiza del marxismo (...)
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  45.  3
    Guy Newland (2001). “Will This Potato Grow?”: Ultimate Analysis and Conventional Existence in the Madhyamika Philosophy of Tsong Kha Pa Lo Sang Drak Pa’s Lam Rim Chen Mo. The Proceedings of the Twentieth World Congress of Philosophy 12:61-72.
    In this paper, I discuss the problem of how empty persons can make distinctions between right and wrong within the two-truths doctrine of the Buddhist tradition. (...)To do so, I rely on the teachings of the fifteenth- century founder of Tibetan Buddhism, Tsong kha pa Lo sang drak pa. I summarize Tsong kha pas exposition of the Buddhist tradition on this question, and then show how he held that profound emptiness, the ultimate truth found under scrupulous analysis of how things exist, must be understood as complementing and fulfilling, rather than canceling, the principles of moral action, based as they are, primarily, on valid conventional distinctions. Along the way, I highlight Tsong kha pas major contribution to the history of Tibetan philosophy, namely, that conventional realities are not obviated by their profound emptiness of essence but have their own kind of validity; I then outline his criteria for saying that something exists conventionally. (shrink)
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  46.  2
    Sung Wen-Kan (1970). On Dialectical Logic (In Refutation of Ch'ieh Ta-Yu). Contemporary Chinese Thought 1 (2):235-248.
    In Nos. 105 and 121 of the Kuang-ming Daily "Philosophical Supplement," there were two articles by Ch'ieh Ta-yu: "Some Opinions on the Problem of Determining the Object of Dialectical Logic" and "The Marxist Dialectical Method and Dialectical Logic." The first is quite general, while the second "elucidates the connections and differences" between dialectics and dialectical logic discussed in the first article. Almost all the basic points in both articles are erroneous. Actually, the author waves the banner of antidogmatism and expounds (...)
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  47.  9
    William L. Cheshier (1971). The Term 'Mind' in Huang Po's Text Huang Po Ch'uan Hsin Fa Yao. Inquiry 14 (1-4):102 – 112.
    For the Western philosopher the most difficult idea to understand is the Zen (Ch'an) notion of ?Mind?, which is a key to understanding Zen Buddhism. In order to transmit the idea of ?Mind? Huang Po suggests that the only successful method for understanding it is intuition. Perhaps the difficulty for the Western philosopher arises from his compulsion to analyze and his wholesale rejection of intuition as a valid method of understanding. For the Zen Buddhist, ?Mind? is a sea in which (...)
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  48.  6
    Dale S. Wright (1993). Emancipation From What? The Concept of Freedom in Classical Ch'an Buddhism. Asian Philosophy 3 (2):113 – 124.
    Abstract This essay attempts to articulate an understanding of the goal of ?freedom? in classical Ch'an Buddhism by setting concerns for ?liberation? in relation to the kinds of authority and regulated structure characteristic of Sung dynasty Ch'an monasteries. It begins with the thesis that early Western interpreters of Zen have tended to emphasise the dimensions of Zen freedom that accord with modem Western versions of freedom presupposing tension between freedom and authority as well as between individual autonomy and the demands (...)
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  49. In-ho Chʻoe (2006). Munjang: Chʻoe in-Ho Susangnok. Random House Joongang.
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  50. Chin-hsing Huang (1995). Philosophy, Philology, and Politics in Eighteenth-Century China: Li Fu and the Lu-Wang School Under the Chʻing. Cambridge University Press.
    This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and Ch'eng-Chu (...)
     
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