Search results for 'Chi-Hui Chien' (try it on Scholar)

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  1. Chi-Hui Chien (1990). "Theft's Way" a Comparative Study of Chuang Tzu's Tao and Derridean Trace. Journal of Chinese Philosophy 17 (1):31-49.score: 290.0
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  2. Philip Alperson, B. E. N. Chí & To Ngoc Thanh (2007). The Sounding of the World: Aesthetic Reflections on Traditional Gong Music of Vietnam. Journal of Aesthetics and Art Criticism 65 (1):11–20.score: 30.0
  3. A. J. Chien (1985). Demonstratives and Belief States. Philosophical Studies 47 (2):271 - 289.score: 30.0
  4. Arnold Chien (2008). Scalar Implicature and Contrastive Explanation. Synthese 161 (1):47 - 66.score: 30.0
    I argue for a subsumption of any version of Grice’s first quantity maxim posited to underlie scalar implicature, by developing the idea of implicature recovery as a kind of explanatory inference, as e.g. in science. I take the applicable model to be contrastive explanation, while following van Fraassen’s analysis of explanation as an answer to a why-question. A scalar implicature is embedded in such an answer, one that meets two probabilistic constraints: the probability of the answer, and ‘favoring’. I argue (...)
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  5. R. S. Y. Chi (1969/1984). Buddhist Formal Logic. Motilal Banarsidass.score: 30.0
    This work is primarily an interpretation of Indian Logic preserved in China.
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  6. A. J. Chien (1996). Why the Mind May Not Be Modular. Minds and Machines 6 (1):1-32.score: 30.0
    Fodor argued that in contrast to input systems which are informationally encapsulated, general intelligence is unencapsulated and hence non-modular; for this reason, he suggested, prospects for understanding it are not bright. It is argued that an additional property, primitive functionality, is required for non-modularity. A functionally primitive computational model for quantifier scoping, limited to some scoping influences, is then motivated, and an implementation described. It is argued that only such a model can be faithful to intuitive scope preferences. But it (...)
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  7. Michelene T. H. Chi, Rod D. Roscoe, James D. Slotta, Marguerite Roy & Catherine C. Chase (2012). Misconceived Causal Explanations for Emergent Processes. Cognitive Science 36 (1):1-61.score: 30.0
    Studies exploring how students learn and understand science processes such as diffusion and natural selection typically find that students provide misconceived explanations of how the patterns of such processes arise (such as why giraffes’ necks get longer over generations, or how ink dropped into water appears to “flow”). Instead of explaining the patterns of these processes as emerging from the collective interactions of all the agents (e.g., both the water and the ink molecules), students often explain the pattern as being (...)
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  8. Jui-Pi Chien (2004). Schema as Both the Key to and the Puzzle of Life. Sign Systems Studies 32 (1-2):187-207.score: 30.0
    Jakob von Uexküll’s problematic is manifested in his paradoxical portraiture of form within the plan of nature: the one a sensual schema and the other a transsensual ideal form. At first sight, Uexküll’s belief in the Platonic and the Reformational notions of the immobile becoming of form seems to be a resignation from the heated debates among his contemporary materialists, vitalists, dynamists, and evolutionists. However, in terms of the Kantian subjective teleology, Uexküll’s appropriation of the ancient philosophy reinstates the invisible, (...)
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  9. Steven L. Grover & Chun Hui (1994). The Influence of Role Conflict and Self-Interest on Lying in Organizations. Journal of Business Ethics 13 (4):295 - 303.score: 30.0
    The self-interest paradigm predicts that unethical behavior occurs when such behavior benefits the actor. A recent model of lying behavior, however, predicts that lying behavior results from an individual''s inability to meet conflicting role demands. The need to reconcile the self-interest and role conflict theories prompted the present study, which orthogonally manipulated the benefit from lying and the conflicting role demands. A model integrating the two theories predicts the results, which showed that both elements — self benefit (...)
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  10. John Cherry, Monle Lee & Charles S. Chien (2003). A Cross-Cultural Application of a Theoretical Model of Business Ethics: Bridging the Gap Between Theory and Data. [REVIEW] Journal of Business Ethics 44 (4):359 - 376.score: 30.0
    Hunt and Vitell''s General Theory (1992) is used in a cross-cultural comparison of U.S. and Taiwanese business practitioners. Results indicate that Taiwanese practitioners exhibit lower perceptions of an ethical issue in a scenario based on bribery, as well as milder deontological evaluations and ethical judgments relative to their U.S. counterparts. In addition, Taiwan respondents showed higher likelihood of making the payment. Several of the paths between variables in the theory are confirmed in both U.S. and Taiwan samples, with summary data (...)
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  11. Carl Ratner & Lumei Hui (2003). Theoretical and Methodological Problems in Cross-Cultural Psychology. Journal for the Theory of Social Behaviour 33 (1):67–94.score: 30.0
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  12. Chienchih Chi (2004). A Mistaken Sense in Consciousness. Philosophy in the Contemporary World 11 (2):11-15.score: 30.0
    There is a mistaken sense in consciousness or phenomenal property. I propose that as a general term phenomenal property has no ontological status. When we understand consciousness as phenomenal properties in general to claim the irreducibility of the mind, we simply fall into a trap constructed by a mistaken concept.
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  13. Yuk Hui (2012). What is a Digital Object? Metaphilosophy 43 (4):380-395.score: 30.0
    We find ourselves in a media-intensive milieu comprising networks, images, sounds, and text, which we generalize as data and metadata. How can we understand this digital milieu and make sense of these data, not only focusing on their functionalities but also reflecting on our everyday life and existence? How do these material constructions demand a new philosophical understanding? Instead of following the reductionist approaches, which understand the digital milieu as abstract entities such as information and data, this article proposes to (...)
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  14. Z. O. U. Hui (2008). Jing: A Phenomenological Reflection on Chinese Landscape and Qing. Journal of Chinese Philosophy 35 (2):353–368.score: 30.0
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  15. Victoria Tin-Bor Hui (2001). The Emergence and Demise of Nascent Constitutional Rights: Comparing Ancient China and Early Modern Europe. Journal of Political Philosophy 9 (4):373–403.score: 30.0
  16. Raphael Carl Lee & Anna Chien (2005). The Doctor's Plague: Germs, Childbed Fever, and the Strange Story of Ignac Semmelweis (Review). Perspectives in Biology and Medicine 48 (4):616-618.score: 30.0
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  17. Richard S. Y. Chi (1976). A Semantic Study of Propositions, East and West. Philosophy East and West 26 (2):211-223.score: 30.0
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  18. Edwin Hui (2008). Parental Refusal of Life-Saving Treatments for Adolescents: Chinese Familism in Medical Decision-Making Re-Visited. Bioethics 22 (5):286-295.score: 30.0
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  19. E. C. Hui (2010). The Contemporary Healthcare Crisis in China and the Role of Medical Professionalism. Journal of Medicine and Philosophy 35 (4):477-492.score: 30.0
    The healthcare crisis that has developed in the last two decades during China's economic reform has caused healthcare and hospital financing reforms to be largely experienced by patients as a crisis in the patient–healthcare professional relationship (PPR) at the bedside. The nature and magnitude of this crisis were epitomized by the "Harbin Scandal"—an incident that took place in August 2005 in a Harbin teaching hospital in which the family of an elderly patient hospitalized in the intensive care unit (ICU) for (...)
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  20. Jui-Pi Chien (2004). Skeem kui elu võti ja mõistatus. Sign Systems Studies 32 (1-2):208-208.score: 30.0
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  21. Richard S. Y. Chi (1974). Topics on Being and Logical Reasoning. Philosophy East and West 24 (3):293-300.score: 30.0
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  22. M. T. H. Chi, P. J. Feltovich & R. Glaser (1981). Categorization and Representation of Physics Problems by Experts and Novices. Cognitive Science 5 (2):121-52.score: 30.0
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  23. E. C. Hui (2008). A Survey of the Ethics Climate of Hong Kong Public Hospitals. Clinical Ethics 3 (3):132-140.score: 30.0
    The main objective of the study was to survey health-care practitioners' (HCPs) perception of health-care practices that are of medical–ethical importance in Hong Kong public hospitals, and to identify the moral issues that concern them most. A total of 2718 doctors, nurses, allied health and administrative workers from 14 hospitals participated. HCPs considered that communication/conflict between patients/families and HCPs was the most important issue, followed by issues concerning patients' rights and values. The ‘ethics climate’ in Hong Kong public hospitals was (...)
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  24. Edwin Hui (2011). Adolescent and Parental Perceptions of Medical Decision‐Making in Hong Kong. Bioethics 25 (9):516-526.score: 30.0
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  25. Edwin C. Hui (2005). Doctors as Fiduciaries: Do Medical Professionals Have the Right Not to Treat? Poiesis and Praxis 3 (4):256-276.score: 30.0
    In the first part of the paper, the author discusses the origin and obligation of the medical profession and argues that the duty of fidelity in the context of a patient–professional relationship (PPR) is the central obligation of medical professionals. The duty of fidelity entails seeking the patient’s best interests even at the expense of the professional’s own, and refusing to treat a risk-patient infected by SARS is a breach of fidelity because the medical professional is involved in a situation (...)
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  26. Jui-Pi Chien (2004). Схема как ключ и загадка жизни. Sign Systems Studies 32 (1-2):207-207.score: 30.0
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  27. Tu-Hwan Chi (2009). Chosŏn Sŏngnihak Kwa Munhwa. Yŏksa Munhwa.score: 30.0
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  28. Zhen Chi (2006). Jing Jing de Si Xiang Zhi He: Zhan Guo Shi Qi Guo Jia Si Xiang Yan Jiu. Wen Jin Chu Ban She.score: 30.0
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  29. Changhai Chi (2012). Xian Qin Ru Jia Xiu Ci Yao Lun. Zhonghua Shu Ju.score: 30.0
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  30. Yŏng-jin Chʻoe & Chun-ho Chi (eds.) (2004). Tong Asia Yugyo Munhwa Ŭi Saeroun Chihyang. Chʻŏngŏram Midiŏ.score: 30.0
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  31. Edwin Hui (2008). The Sars Epidemic in Hong Kong 2003 : Interplay of Law, Medicine and Ethics. In Barbara Ann Hocking (ed.), The Nexus of Law and Biology: New Ethical Challenges. Ashgate Pub. Company.score: 30.0
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  32. Jacques Hui (1994). Values, Abilities and Behavior. World Futures 41 (1):53-55.score: 30.0
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  33. Jixing Hui (2007). Zhongguo Zhe Xue Jing Shen. Guangdong Ren Min Chu Ban She.score: 30.0
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  34. A. E. Hui (2011). Instruments of Music, Instruments of Science: Hermann von Helmholtz's Musical Practices, His Classicism, and His Beethoven Sonata. Annals of Science 68 (2):149-177.score: 20.0
    Summary The young Hermann Helmholtz, in an 1838 letter home, declared that he always appreciated music much more when he played it for himself. Though a frequent concert-goer, and celebrated for his highly influential 1863 work on the physiological basis of music theory, Die Lehre von den Tonempfindungen, it is likely that Helmholtz's enduring engagement with music began with his initial, personal experience of playing music for himself. I develop this idea, shifting the discussion of Helmholtz's work on sound sensation (...)
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  35. Keqian Xu (1997). The Unique Features of Hui Shi's Thought: A Comparative Study Between Hui Shi and Other Pre-Qin Philosophers. Journal of Chinese Philosophy 24 (2):231-253.score: 18.0
    Hui Shi (370-310B.C.E.?) is a unique one among the pre-Qin scholars. The object and orientation of his scholarship emphasized on “chasing after the materials” or the research for objective knowledge of natural things. He shows a tendency of tolerating and advocating diversity and variety, and intentionally pursuing new and unusual ideas. In certain degree he judges the value of knowledge by its truthfulness rather than its usefulness. As pointed out by Wing-tsit Chan, Hui shi represents a “tendency in ancient China (...)
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  36. Waysun Liao (2009). Chi: Discovering Your Life Energy. Shambhala.score: 18.0
    What is chi? -- Why you can no longer feel your life energy -- Why is learning to rebuild your chi so important? -- How to feel your chi again -- Simple breathing exercises that build chi awareness -- How to keep your chi clean and pure -- How to make your chi stronger -- Flow your chi with t'ai chi meditative movements -- How to use chi to benefit yourself and others.
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  37. Jeaneane D. Fowler (2005). T'ai Chi Ch'üan: Harmonizing Taoist Belief and Practice. Sussex Academic Press.score: 18.0
    The exploration of Taoism and T'ai Chi begins by examining their origins and affiliations under the title of Beginnings.
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  38. Freya Boedicker (2009). The Philosophy of Tai Chi Chuan: Wisdom From Confucius, Lao Tzu, and Other Great Thinkers. Blue Snake Books.score: 15.0
    Each chapter of this concise volume focuses on a single work or philosopher, and includes a short history of each one as well as a description of their ...
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  39. Myeong Soo Lee, Eun‐Nam Lee, Jong‐In Kim & Edzard Ernst (2010). Tai Chi for Lowering Resting Blood Pressure in the Elderly: A Systematic Review. Journal of Evaluation in Clinical Practice 16 (4):818-824.score: 15.0
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  40. Jyh-Shen Chiou, Chien-yi Huang & Hsin-hui Lee (2005). The Antecedents of Music Piracy Attitudes and Intentions. Journal of Business Ethics 57 (2):161 - 174.score: 12.0
    Piracy is the greatest threat facing the music industry worldwide today. This study developed and empirically tested a model examining the antecedents of consumer attitude and behavioral intention toward music piracy behavior. Two types of music piracy behavior, unauthorized duplication/download and pirated music product purchasing, were examined. Based on a field survey in Taiwan, the results showed that attributive satisfaction, perceived prosecution risk, magnitude of consequence, and social consensus are very important in influencing customers attitude and behavioral intention toward two (...)
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  41. Paul Boshears (2013). Translating Chinese Classics in a Colonial Context: James Legge and His Two Versions of the Zhongyong, by Hui Wang, Peter Lang. [REVIEW] Comparative and Continental Philosophy 4 (1):166 - 167.score: 12.0
    Translating Chinese Classics in a Colonial Context: James Legge and His Two Versions of the Zhongyong, by Hui Wang, Peter Lang Content Type Journal Article Pages 166-167 Authors Paul Boshears, Europäische Universität für Interdisziplinäre Studien/The European Graduate School Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012.
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  42. Hsing-Chau Tseng, Chi-Hsiang Duan, Hui-Lien Tung & Hsiang-Jui Kung (2010). Modern Business Ethics Research: Concepts, Theories, and Relationships. Journal of Business Ethics 91 (4):587 - 597.score: 12.0
    The main purpose of this study is to explore and map the intellectual structure of business ethics studies during 1997–2006 by analyzing 85,000 cited references of 3,059 articles from three business ethics related journals in SSCI and SCI databases. In this article, co-citation analysis and social network analysis techniques are used to research intellectual structure of the business ethics literature. We are able to identify the important publications and the influential scholars as well as the correlations among these publications by (...)
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  43. Hsing-Chau Tseng, Chi-Hsiang Duan, Hui-Lien Tung & Hsiang-Jui Kung (2010). Erratum To: Modern Business Ethics Research: Concept, Theory and Relationships. [REVIEW] Journal of Business Ethics 93 (3):495-495.score: 12.0
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  44. Siu-Chi Huang (1974). The Concept of T'ai-Chi (Supreme Ultimate) in Sung Neo-Confucian Philosophy. Journal of Chinese Philosophy 1 (3-4):275-294.score: 12.0
  45. Amy Olberding (2004). The Consummation of Sorrow: An Analysis of Confucius' Grief for Yan Hui. Philosophy East and West 54 (3):279-301.score: 12.0
    : Throughout the Analects, Confucius describes the capacity for grief as an ethically valuable trait. Here his own display of grief at the premature death of his beloved student Yan Hui is investigated as a model of the meaning and significance of grief in a flourishing life. This display, it is argued, provides a valuable portrait, in situ, of the specific species of grief that Confucius sanctions and encourages. It likewise makes clear the role played by vulnerability to injury in (...)
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  46. Joshua Seachris (2008). Yan Hui's Death as a Threat to Confucius' Expression of Virtue: A Further Look at the Master's Grief. Asian Philosophy 18 (2):105 – 122.score: 12.0
    A striking feature of Confucius' grief at the death of his beloved disciple Yan Hui is its profound intensity, an intensity detectable nowhere else in the Analects. Like his disciples, the reader of the Analects may be puzzled by the depth of Confucius' grief in this instance. In distinct accounts, Philip Ivanhoe and Amy Olberding bring some measure of intelligibility to the Master's grief. While partially plausible, I think their offerings on the matter fall short of being fully satisfying. Specifically, (...)
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  47. Cosma Shalizi, Chuang Tzu (or Zhuangzi).score: 12.0
    "Chuang Tzu" means "Master Chuang". If we are to believe traditional accounts (like those in the Records of the Historian , by Ssu-ma Ch'ian), he lived in the fourth century BC, contemporary with Plato and Aristotle. He was from a place called Meng, probably in the state of Sung, where he was "an official in the lacquer garden"; nobody knows what that means. Chuang Chou is also recorded as being a member of the Chi-Hsia academy maintained by the larger and (...)
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  48. Denis Viennet (2013). De l'urgence de résister aujourd'hui. Glose sur les fondements du Principe d'Université. le Portique 31.score: 12.0
    Qu’entendre au juste par « résistance » aujourd’hui ? Nombre de diagnostics sur la condition « humaine » attestent d’un malaise diffus et général, qui s’accroît avec le développement des sociétés contemporaines. Le Principe d’Université de Plínio Prado, ainsi que les essais qui le précèdent et le suivent, posent les fondements d’une résistance artistique, poétique et éthique, qu’il ne serait pas interdit d’envisager aussi comme une certaine « politique ». Face au nihilisme et à la mélancolie des temps présents, dans (...)
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  49. Jean Ferrari (2008). Comment Repenser La Philosophie Aujourd'hui? Proceedings of the Xxii World Congress of Philosophy 30:57-63.score: 12.0
    Avant de vouloir repenser la philosophie aujourd’hui, ne faudrait-il pas, d’abord, penser l’aujourd’hui de la philosophie, c’està-dire se demander quelles sont les différentes conceptions qu’au XXème siècle on a données de la philosophie, ou encore ce que les philosophes font sous le nom de philosophie, bref faire une sorte d’inventaire de l’univers philosophique. Défi impossible à relever tant sont diverses les activités de ceux qui se disent philosophes, mais il est possible de relever une rupture entre la philosophie traditionnelle, attachée (...)
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