Search results for 'Ching-Wa Wong' (try it on Scholar)

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Profile: Ching-Wa Wong (Hong Kong Polytechnic University)
  1. Ching-Wa Wong (2011). Values, Desires, and Love: Reflections on Wollheim's Moral Psychology. Ratio 24 (1):78-90.score: 870.0
    In The Thread of Life, Richard Wollheim argues that a person's sense of value is grounded in the power of love to generate certain favourable perceptions of an object. Following from his view is a psychoanalytic conception of valuing as constituted by the imaginative force of phantasy, rather than rational deliberation. In this paper, I shall defend this conception with a view to explaining the relation between values and desires. I suggest that valuing qua phantasy-making can ‘tune up’ a person's (...)
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  2. Ching-Wa Wong & 黃清華, On Freud's Theory of the Unconscious.score: 870.0
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  3. Kai-Yee Wong, Reply to Kai-Yee Wong and Chris Fraser.score: 340.0
    I thought the paper by Kai-yee Wong and Chris Fraser was fascinating and insightful. Two things I especially appreciated are the clarity with which they summarize my views. I think they are quite fair and accurate. Second, I appreciate their suggestion that the way to deal with the practical problem of weakness of will has much to do with the role of the Background in shaping our actions. I think they are especially on the right track when they say (...)
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  4. Eva Wong (ed.) (1999). The Pocket Tao Reader. Distributed in the U.S. By Random House.score: 300.0
    "The Tao that can be spoken of is not the real Way" reads a famous line from the Tao-te Ching. But although the Tao cannot be described in words, words can convey a fleeting glimpse of that mysterious source of life. Here, in miniature, is a beginner's entree into the vast treasury of the Taoist canon: the shamanic songs that are the roots of Taoism; the Tao-te Ching, Chuang-tzu, and Lieh-tzu; stories of Taoist immortals and magicians, and guidelines on meditation (...)
     
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  5. David Wong (1987). The Author Responds: Wong to Fuller. Social Epistemology 1 (4):365 – 371.score: 180.0
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  6. Robin Snell & Amy Wong (2013). Conservative Transformation: Actively Managed Corporate Volunteerism in Hong Kong. [REVIEW] Asian Journal of Business Ethics 2 (1):35 - 63.score: 140.0
    Abstract Our Hong Kong-based study used interviews with volunteers and other stakeholders to investigate the perceived integrity and commitment of firms’ adoption of actively managed corporate volunteerism (AMCV), to examine whether AMCV was removing barriers against voluntary community service work and to identify volunteers’ motives for AMCV involvement. Interviewees perceived that firms were adopting strategically instrumental approaches to AMCV, combining community service provision with corporate image promotion and/or with organisational development. They indicated that although AMCV was mobilizing people, who would (...)
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  7. Eva Wong (ed.) (1997). Teachings of the Tao: Readings From the Taoist Spiritual Tradition. Distributed in the U.S. By Random House.score: 80.0
    "The Tao that can be spoken of is not the real Way," reads a famous line from the Tao-te-ching. But although the Tao cannot be described by words, words can allow us to catch a fleeting glimpse of that mysterious energy of the universe which is the source of life. The readings in this book are a beginner's entree into the vast treasury of writings from the sacred Chinese tradition, consisting of original translations of excerpts from the Taoist canon. Brief (...)
     
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  8. Damian J. Bebell & Shannon M. Fera (2000). Comparison and Analysis of Selected English Interpretations of the Tao Te Ching. Asian Philosophy 10 (2):133 – 147.score: 31.3
    In the last 150 years, the ambiguous and enigmatic 81 chapters of the Tao Te Ching have been translated, interpreted and adapted into the English language more than 100 times. The Tao and its subtle philosophy is currently being actively assimilated into mainstream western culture as evidenced by the popularity and volume of Taoist works. The purpose of this study was to analyse this phenomenon. First, a database of English translations of the Tao Te Ching was established. This database documents (...)
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  9. Wai-ming Ng (1998). The "I Ching" in the Shinto Thought of Tokugawa Japan. Philosophy East and West 48 (4):568-591.score: 30.0
    The "I Ching" had an important influence on Tokugawa Shinto. First, it played a crucial role in the discussion of Confucian-Shinto relations; many Tokugawa Confucians and Shintoists used it to uphold the doctrine of the unity of Confucianism and Shinto, and Shintoists and scholars of National Learning (kokugaku) used it for its metaphysical and divinational value. Second, scholars of National Learning transformed it from a Confucian classic into a Shinto text, claiming that it was the handiwork of a Japanese deity.
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  10. Peter Roberts (2012). Bridging East and West-Or, a Bridge Too Far? Paulo Freire and theTao Te Ching. Educational Philosophy and Theory 44 (9):942-958.score: 24.0
    This article considers key differences and similarities between Freirean and Taoist ideals. I limit my focus to the Tao Te Ching (attributed to Lao Tzu), paying brief attention to the origins of this classic work of Chinese philosophy before concentrating on several themes of relevance to Freire's work. An essay by James Fraser (1997), who makes three references to the Tao Te Ching in his discussion of love and history in Freire's pedagogy, provides a helpful starting point for investigation. A (...)
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  11. Asociación de Autoridades Tradicionales U'wa Werjain Shita (2002). U'wa: visión y testamento. Polis 3.score: 21.0
    El texto es un manifiesto de las autoridades tradicionales U'wa Werjain Shita, en las que reafirman sus principios y convicciones, y denuncian las malas prácticas y mala conciencia del hombre blanco. Afirman su decisión de defender su Tierra, y proclaman que con cada especie que desaparece y con cada pueblo originario que se extingue, la comunidad humana se empequeñece.
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  12. Robert E. Allinson (1994). Moral Values and the Taoist Sage in the Tao de Ching. Asian Philosophy 4 (2):127 – 136.score: 18.0
    Abstract The theme of this paper is that while there are four seemingly contradictory classes of statements in the Tao de Ching regarding moral values and the Taoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Tao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour (...)
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  13. Andrew Schumann (2011). Qal Wa- Omer and Theory of Massive-Parallel Proofs. History and Philosophy of Logic 32 (1):71-83.score: 18.0
    In this article, the author attempts to explicate the notion of the best known Talmudic inference rule called qal wa- omer. He claims that this rule assumes a massive-parallel deduction, and for formalizing it, he builds up a case of massive-parallel proof theory, the proof-theoretic cellular automata, where he draws conclusions without using axioms.
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  14. Robert Wilkinson, Tao Te Ching.score: 18.0
    Dating from around 300BC, Tao Te Ching is the first great classic of the Chinese school of philosophy called Taoism. Within its pages is summed up a complete view of the cosmos and how human beings should respond to it. A profound mystical insight into the nature of things forms the basis for a humane morality and vision of political utopia. The ideas in this work constitute one of the main shaping forces behind Chinese spirituality, art and science, so much (...)
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  15. Klaus Hachmeier (2004). Rating Adab: At-Tawhidi on the Merits of Poetry and Prose. The 25 Th Night of the Kitab Al-Imta' Wa-L-Mu'anasa, Translation and Commentary. Al-Qantara: Revista de Estudios Árabes 25 (2):357-386.score: 18.0
    Abú Hayyán al-Tawhidi (d. 414/1023) actively contributed to the rich and diverse debate that took place in all fields of adab in the middle Abbasid period. In the 251h night of this Kitab al-imta wal-l-ma ánasa, al-Tawhidi talks about the respective virtues of poetry and prose. This highly entertaining debate where jest and earnest (jidd wa-hazl) are skillfully interwoven, also stands under the influence of Aristotelian ideas that were applied lo literary theory. The article offer> a commented translation with references (...)
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  16. Hellmut Wilhelm & Richard Wilhelm (1995). Understanding the "I Ching": The Wilhelm Lectures on the Book of Changes. Princeton University Press.score: 18.0
    The West's foremost translator of the I Ching, Richard Wilhelm thought deeply about how contemporary readers could benefit from this ancient work and its perennially valid insights into change and chance.
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  17. Juan Pedro Monferrer Sala (2005). "Apologética racionalista" de Abu Qurrah en el "Maymar fi WuÞud al-Haliq wa-l-din al-qawim" II/2, 12-14. Anales Del Seminario de Historia de la Filosofía 22:41-56.score: 18.0
    Traducción y estudio de la sección 11,2,12-14 del Maymar fi "wupud al-Haliq wa-l-din al-qawim" de Teodoro Abu Qurrah. Buscando demostrar que el cristianismo es la única religión verdadera, Abu Qurrah plantea un método analítico de corte apologético que desarrolla a partir de criterios racionalistas de naturaleza comparatista, adoptando para ello un discurso expositivo, moralista o escriturista en cada caso, de acuerdo con sus necesidades.
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  18. Catarina Belo (2006). Ibn Rushd on God's Decree and Determination (Al-Qada' Wa-L-Qadar). Al-Qantara: Revista de Estudios Árabes 27 (2):245-264.score: 18.0
    Este artículo se basa en el capítulo de Ibo Ruid sobre los atributos qa'd wa-qadar de Alláb, que se ocupa del concepto de "predestinación", como ejemplo de una aproximación racionalista que introduce conceptos filosóficos en un viejo debate religioso. Es mi propósito presentar el argumento de Ibo RuId que contiene inequívocas alusiones aristotélicas; por tanto, la armonización de la religión y la filosofia implícita en sus argumentos es uno de los puntos que trataré de explorar en este trabajo. Igualmenle, estoy (...)
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  19. Terence K. McKenna (1993). The Invisible Landscape: Mind, Hallucinogens, and the I Ching. Harpersanfrancisco.score: 18.0
    A thoroughly revised edition of the much-sought-after early work by Terence and Dennis McKenna that looks at shamanism, altered states of consciousness, and the organic unity of the King Wen sequence of the I Ching.
     
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  20. Maria Piccoli (2013). Le visiones occidentali anteriori alla Commedia e la tradizione dell’Isra’ wa’ l Mi‘r'j. Intertestualità o poligenesi? Doctor Virtualis 12.score: 18.0
    Scopo del saggio è confrontare alcune tra le principali visiones della letteratura occidentale – tra cui la Visio Pauli e la Commedia – e le diverse redazioni della tradizione islamica dell’ascensione celeste e viaggio oltremondano del profeta Muhammad , nel tentativo di stabilire se le affinità, tematiche e strutturali, osservabili tra i due gruppi di testi siano frutto di semplice poligenesi o vadano piuttosto spiegate con rapporti di effettiva intertestualità. Tra le visiones, la tradizione mirajica e la Commedia si instaura (...)
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  21. Nadia Erzini & Stephen Vernoit (2013). The Professorial Chair (Kursī'ilmī or Kursī Li-L-Wa'? Wa-L-Irshād) in Morocco. Al-Qantara: Revista de Estudios Árabes 34 (1):89-122.score: 16.0
    Moroccan congregational mosques are equipped with a minbar (pulpit) which is used for the Friday sermon. Many mosques in Morocco are also equipped with one or more smaller chairs, which differ in their form and function from the minbar. These chairs are used by professors to give regular lectures to students of traditional education, and by scholars to give occasional lectures to the general public. This tradition of the professorial chair was probably introduced to Morocco from the Middle East in (...)
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  22. Ellen Marie Chen (1973). The Meaning of Ge in the Tao Te Ching: An Examination of the Concept of Nature in Chinese Taoism. Philosophy East and West 23 (4):457-470.score: 15.0
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  23. Chung-ying Cheng (1987). Confucius, Heidegger, and the Philosophy of the I Ching: A Comparative Inquiry Into the Truth of Human Being. Philosophy East and West 37 (1):51-70.score: 15.0
  24. Daniel S. Goldenberg (1975). The Algebra of the I Ching and its Philosophical Implications. Journal of Chinese Philosophy 2 (2):149-179.score: 15.0
  25. Christopher W. Gowans (2007). Review of David B. Wong, Natural Moralities: A Defense of Pluralistic Relativism. [REVIEW] Notre Dame Philosophical Reviews 2007 (4).score: 15.0
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  26. A. G. Clarke (1987). Probability Theory Applied to the I Ching. Journal of Chinese Philosophy 14 (1):65-72.score: 15.0
  27. Nathaniel Barrett (2009). Review of Jessica Ching-Sze Wang, John Dewey in China: To Teach and to Learn. [REVIEW] Sophia 48 (3):331-333.score: 15.0
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  28. Wayne McEvilly (1968). Synchronicity and the I Ching. Philosophy East and West 18 (3):137-149.score: 15.0
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  29. Tze-Ki Hon (2012). Fathoming the Cosmos and Ordering the World: The_ Yijing (I-Ching, _or_ Classic of Changes) _and Its Evolution in China (Review). Philosophy East and West 62 (1):144-146.score: 15.0
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  30. Lik Kuen Tong (1974). The Concept of Time in Whitehead and the I Ching. Journal of Chinese Philosophy 1 (3-4):373-393.score: 15.0
  31. Allan W. Anderson (1982). Approaches to the Meaning of Ming, in the I Ching with Particular Reference to Self-Cultivation. Journal of Chinese Philosophy 9 (2):169-195.score: 15.0
  32. Lao Tzu, Tao Te Ching.score: 15.0
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  33. Allan W. Anderson (1990). On the Concept of Freedom in the I Ching: A Deconstructionist View of Self-Cultivation. Journal of Chinese Philosophy 17 (3):275-287.score: 15.0
  34. Lik Kuen Tong (1990). The Appropriation of Significance: The Concept of Kang Tung in the I Ching. Journal of Chinese Philosophy 17 (3):315-344.score: 15.0
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  35. Craig K. Ihara (1991). David Wong on Emotions in Mencius. Philosophy East and West 41 (1):45-53.score: 15.0
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  36. Lik Kuen Tong (1979). Whitehead and Chinese Philosophy: From the Vantage Point of the I Ching. Journal of Chinese Philosophy 6 (3):297-321.score: 15.0
  37. Andreas Wolkenstein (2011). Peter Schaber, Instrumentalisierung und Würde. Ethical Theory and Moral Practice 14 (4):487-489.score: 15.0
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  38. Frederic L. Bender (1990). Sagely Wisdom and Social Harmony: The Utopian Dimension of the Tao Te Ching. Utopian Studies 1 (2):123 - 143.score: 15.0
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  39. Ellen Marie Chen (1973). The Origin and Development of Being (Yu) From Non-Being (Wu) in the Tao Te Ching. International Philosophical Quarterly 13 (3):403-417.score: 15.0
  40. Sungmoon Kim (2011). Jin Y. Park (Ed.), Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of H Wa Yol Jung. Dao: A Journal of Comparative Philosophy 10 (4):561-565.score: 15.0
  41. Axel L. Stern (1949). Remarks on Two Chapters of Laotse's Tao Teh Ching. Synthese 8 (1):65 - 69.score: 15.0
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  42. Chappell Brown (1982). The Tetrahedron as an Archetype for the Concept of Change in the I Ching. Journal of Chinese Philosophy 9 (2):159-168.score: 15.0
  43. Jude Chua Soo Meng (2003). Nameless Dao: A Rapprochement Between the Tao-Te Ching and St. Thomas Aquinas' Metaphysics of Unlimited Being. Journal of Chinese Philosophy 30 (1):99–113.score: 15.0
  44. Chung Ying Cheng (1989). On Harmony as Transformation: Paradigms From the I Ching. Journal of Chinese Philosophy 16 (2):125-158.score: 15.0
  45. Jesse Fleming (1993). A Set Theory Analysis of the Logic of the I Ching. Journal of Chinese Philosophy 20 (2):133-146.score: 15.0
  46. Stephen C. Angle (2005). Review of kWong-Loi Shun, David B. Wong (Eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. [REVIEW] Notre Dame Philosophical Reviews 2005 (12).score: 15.0
  47. P. Bloomfield (2009). Review: David Wong: Natural Moralities. [REVIEW] Mind 118 (469):225-230.score: 15.0
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  48. Ming-Wood Liu (1985). The Mind-Only teaChing of Ching-Ying Hui-Yüan: An Early Interpretation of Yogācāra Thought in China. Philosophy East and West 35 (4):351-376.score: 15.0
  49. Stephen E. McKenna & Victor H. Mair (1979). A Reordering of the Hexa-Grams of the I Ching. Philosophy East and West 29 (4):421-441.score: 15.0
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  50. Alexus McLeod (2011). Natural Moralities – By David Wong. Journal of Chinese Philosophy 38 (3):491-495.score: 15.0
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