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. 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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  4. Kai-Yee Wong, Reply to Kai-Yee Wong and Chris Fraser.score: 260.0
    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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  5. 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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  6. David Wong (1987). The Author Responds: Wong to Fuller. Social Epistemology 1 (4):365 – 371.score: 120.0
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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: 120.0
    "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. Wai-hung Wong (2009). The Cosmic Lottery. International Journal for Philosophy of Religion 66 (3):155 - 165.score: 60.0
    One version of the argument for design relies on the assumption that the apparent fine-tuning of the universe for the existence of life requires an explanation. I argue that the assumption is false. Philosophers who argue for the assumption usually appeal to analogies, such as the one in which a person was to draw a particular straw among a very large number of straws in order not to be killed. Philosophers on the other side appeal to analogies like the case (...)
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  9. Kai-Yee Wong, Computers, Mathematical Proof, and a Priori Knowledge.score: 60.0
    The computer played an essential role in the proof given by Kenneth Appel and Kenneth Henken of the Four-Color Theorem (4CT).1 First proposed in 1852 by Francis Guthrie, the four color problem is to determine whether four colors are sufficient to color any map on a plane so that no adjacent regions have the same color. Appel and Heken’s proof involves a lemma that a certain ‘avoidable’ set U of configurations is reducible. The proof of this critical lemma requires certain (...)
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  10. Kai-Yee Wong (2007). Euthanasia, Intentions, and the Doctrine of Killing and Letting Die. In A. Yeung & H. Li (eds.), New Essays in Applied Ethics: Animal Rights, Personhood, and the Ethics of Killing. Palgrave McMillan.score: 60.0
    In 1996, the 9th Circuit Court of Appeal of United States ruled that a Washington law banning physician-assisted suicide was unconstitutional. In the same year, the 2nd Circuit found a similar law in New York unconstitutional. One year later, the U.S. Supreme Court reversed both rulings, saying that there was no constitutional right to assisted suicide. However, the Court also made plain that they did not reject such a right in principle and that “citizens are free to press for permissive (...)
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  11. Kai Yee Wong, Rigid Designation, Existence and Semantics for Quantified Modal Logic.score: 60.0
    In an English article (‘On Expressions’) Professor Shen Youding writes, ‘the meaning of a name is not the object which is mentioned by means of it’ (Shen 1992: 11). This remark touches on a big issue that has divided contemporary philosophers of language. On the one side is the Millian (after J.S. Mill), who maintains that the semantic value of a name is the object which it designates, denotes, or refers to (as I use them here, these three terms are (...)
     
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  12. Kam-hon Lee, Dennis P. McCann & MaryAnn Ching (2003). Christ and Business Culture: A Study of Christian Executives in Hong Kong. [REVIEW] Journal of Business Ethics 43 (1-2):103 - 110.score: 60.0
    Does Christian faith matter in business? If so, how does it affect the way executives handle managerial issues, especially the ones that are ethically controversial? This paper reports a study of Chinese Christian executives in Hong Kong. The researchers followed an approach known as the Critical Incident Technique and conducted in-depth interviews with 119 Chinese Christian executives over a two year period from 1999 to 2001. Each interview covered four broad areas consisting of the interviewee''s description of his or (...)
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  13. Wai Yip Wong (2011). Defining Chinese Folk Religion: A Methodological Interpretation. Asian Philosophy 21 (2):153 - 170.score: 60.0
    The major dilemma of defining Chinese folk religion was that it could be defined neither by its belief contents nor characteristics, as these might also be found in other religious traditions. The fact that it did not involve any authoritative doctrine, scripture or institution has also made treating it as a religion problematic. To solve the problem, I survey the major theories proposed by both Western and Chinese scholars concerned with the methodological issues of defining this nameless religion, and develop (...)
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  14. Hong Meng Wong (2008). Religiousness, Love of Money, and Ethical Attitudes of Malaysian Evangelical Christians in Business. Journal of Business Ethics 81 (1):169 - 191.score: 60.0
    Recent research suggests there may be a link between religiousness and business ethics. This study seeks to add to the understanding of the relationship through a questionnaire survey on Malaysian Christians in business. The questionnaire taps into three different constructs. The religiousness construct is reflected in the level of participation in various common religious activities. The love of money construct is captured through the Love of Money Scale as used in Luna-Arocas and Tang [Journal of Business Ethics 50 (2004) 329]. (...)
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  15. Hang-Yue Ngo, Sharon Foley, Angela Wong & Raymond Loi (2003). Who Gets More of the Pie? Predictors of Perceived Gender Inequity at Work. Journal of Business Ethics 45 (3):227 - 241.score: 60.0
    Gender inequity is prevalent in the workplace. It violates the principle of equal treatment for all employees, and often leads to problems with retention, morale, and performance. Individuals, however, may have different perceptions of gender inequity. In this study, we examined the relationship between individual and organizational level variables and perceived gender inequity for a sample of church workers. Regression analysis was used to test several hypotheses informed by social psychological theories. The results showed that (1) individuals perceived gender inequity (...)
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  16. Shireenjit Johl, Beverley Jackling & Grace Wong (2012). Ethical Decision-Making of Accounting Students. Journal of Business Ethics Education 9:51-78.score: 60.0
    This study investigates accounting students’ ethical decision-making judgments and behavioral intentions. The Multidimensional Ethics Scale (MES) was used to measure the extent to which a hypothetical behavior was consistent with three moral criteria (Moral Equity, Relativism and Contractualism). The study specifically tests the differences in ethical decision-making between students who have been exposed to a dedicated ethics unit of study compared with students who have not studied ethics. The influences of culture and gender on students’ ethical decision-making are also addressed (...)
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  17. Wendy H. Wong (2011). Is Trafficking Slavery? Anti-Slavery International in the Twenty-First Century. Human Rights Review 12 (3):315-328.score: 60.0
    Why was Anti-Slavery International (ASI) so effective at changing norms slavery and even mobilizing the support that ended the transatlantic slave trade at the end of the nineteenth century, and why has that success not continued on into subsequent eras? This article claims that ASI's organizational structure is the key to understanding why its accomplishments in earlier eras have yet to be replicated, and why today it struggles to make modern forms of slavery, such as human trafficking, salient political issues. (...)
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  18. K. -M. Wong (2006). The Butterfly in the Garden: Utopia and the Feminine in The Story of the Stone. Diogenes 53 (1):122-134.score: 60.0
    With Peach Blossom Spring and other poetical works written by Tao Qian in the 5th century, there was born a vision of utopia that remains forever etched into the Chinese collective imaginary. Thirteen centuries later, Cao Xueqin drew inspiration from it when he gave form to the ‘Grandview Garden’, a universe with fundamentally female characteristics and one of the centres for the plot of The Story of the Stone, a masterpiece of Chinese romantic fiction also known as ‘Dream of the (...)
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  19. Naomi Jean Goodrich-Hunsaker, Ling M. Wong, Yingratana McLennan, Flora Tassone, Danielle Harvey, Susan M. Rivera & Tony J. Simon (2011). Adult Female Fragile X Premutation Carriers Exhibit Age- and CGG Repeat Length-Related Impairments on an Attentionally Based Enumeration Task. Frontiers in Human Neuroscience 5.score: 60.0
    The high frequency of the fragile X premutation in the general population and its emerging neurocognitive implications highlight the need to investigate the effects of the premutation on lifespan cognitive development. Until recently, cognitive function in fragile X premutation carriers (fXPCs) was presumed to be unaffected by the mutation. Although as a group fXPCs did not differ from healthy controls (HC), we show that young adult female fXPCs show subtle age- and significant FMR1 gene mutation-modulated cognitive function as tested by (...)
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  20. Lim Lee Ching (2011). Don't Forget to Remember Me: Memory, Mourning, and Jeremy Fernando's Writing Death. Continent 1 (4).score: 60.0
    continent. 1.4 (2011): 310—311. Writing Death . Jeremy Fernando, foreword by Avital Ronell. Den Haag: Uitgeverij. 2011 ISBN: 978-90-817091-0-1 Rite and ceremony as well as legend bound the living and the dead in a common partnership. They were esthetic but they were more than esthetic. The rites of mourning expressed more than grief; the war and harvest dance were more than a gathering of energy for tasks to be performed; magic was more than a way of commanding forces of nature (...)
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  21. Mei-che Samantha Pang & Kwok-Shing Thomas Wong (1998). Cultivating a Moral Sense of Nursing Through Model Emulation. Nursing Ethics 5 (5):424-440.score: 60.0
    This paper reports part of a longitudinal research project, which sought to capture students’ conceptualization of caring practice as they progressed to different levels of study in a nursing diploma programme in Hong Kong. Model emulation was found to be an effective means of focusing students’ learning processes on the moral aspects of nursing practice. The theory of model emulation from a Chinese perspective and how it is applied to create a learning context to allow students to acquire a moral (...)
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  22. W. Wong, D. Watkins & N. Wong (2006). Cognitive and Affective Outcomes of Person–Environment Fit to a Critical Constructivist Learning Environment: A Hong Kong Investigation. Constructivist Foundations 1 (3):124-130.score: 60.0
    Purpose: The aim of this research was to test whether Hong Kong science students would prefer a learning environment based on critical constructivism and whether a closer preferred-actual fit to such an environment would be associated with better learning outcomes. Method: The participants were 149 Hong Kong secondary school Chemistry students aged 16--19 years. They completed actual and preferred forms of a Chinese version of the Constructivist Learning Environment Survey and measures of self-efficacy and intrinsic value of their Chemistry course. (...)
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  23. Simone Wong (2006). Cohabitation and the Law Commission's Project. Feminist Legal Studies 14 (2):145-166.score: 60.0
    In 2004, the U.K. parliament passed the Civil Partnership Act which provides a scheme to enable same-sex couples to obtain formal recognition of their relationships through the registration of a civil partnership. When the Civil Partnership Bill was making its way through parliament, attempts were made in the House of Lords to derail the Bill through amendments seeking to extend the Bill to certain familial relationships of care and support. In order to counter these attempts and to facilitate the removal (...)
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  24. Yuk Kuen Wong (2009). Software Quality and Group Performance. AI and Society 23 (4):559-573.score: 60.0
    Software quality is one of the important elements of project management. Software review is one of the most cost effective techniques for detect and remove defects for improving software quality during software development life cycle. Literature suggests that experience and training have positive effect on software review performance. However, there is no empirical study conducted to analysis the important relationships between, experience, training and performance. A laboratory study was conducted with 192 volunteer university students to examining the above relationships in (...)
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  25. Simone Wong (2003). Trusting in Trust(S): TheFamily Home and Human Rights. [REVIEW] Feminist Legal Studies 11 (2):119-137.score: 60.0
    In July 2002, the U.K. Law Commission published its Discussion Paper No.287 on home-sharing. The conclusion drawn by the Law Commission was that it would not be possible to devise a statutory scheme for the resolution of family property disputes which is both workable and flexible enough to deal with the wide range of personal relationships that exist. It further took the view that, with appropriate changes to the way in which trusts principles are currently interpreted and applied by the (...)
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  26. David B. Wong (2006). Natural Moralities: A Defense of Pluralistic Relativism. Oxford University Press.score: 40.0
    David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and (...)
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  27. Julia Ching (2000). The Religious Thought of Chu Hsi. OUP USA.score: 40.0
    Recognized as one of the greatest philosophers in classical China, Chu Hsi (1130-1200) is known in the West primarily through translations of one of his many works, the Chin-ssu Lu. In this book, Julia Ching offers the first book-length examination of Chu Hsi's religious thought, based on extensive reading of both primary and secondary sources. Ching begins by providing an introduction to Chu's twelfth-century intellectual context. She then examines Chu's natural philosophy, looking in particular at the ideas of the Great (...)
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  28. 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: 23.3
    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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  29. Wai-ming Ng (1998). The "I Ching" in the Shinto Thought of Tokugawa Japan. Philosophy East and West 48 (4):568-591.score: 22.0
    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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  30. 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: 18.0
    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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  31. Asociación de Autoridades Tradicionales U'wa Werjain Shita (2002). U'wa: visión y testamento. Polis 3.score: 15.0
    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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  32. Robert E. Allinson (1994). Moral Values and the Taoist Sage in the Tao de Ching. Asian Philosophy 4 (2):127 – 136.score: 12.0
    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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  33. Andrew Schumann (2011). Qal Wa- Omer and Theory of Massive-Parallel Proofs. History and Philosophy of Logic 32 (1):71-83.score: 12.0
    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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  34. Robert Wilkinson, Tao Te Ching.score: 12.0
    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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  35. 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: 12.0
    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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  36. 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: 12.0
    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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  37. Hellmut Wilhelm & Richard Wilhelm (1995). Understanding the "I Ching": The Wilhelm Lectures on the Book of Changes. Princeton University Press.score: 12.0
    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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  38. 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: 12.0
    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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  39. Terence K. McKenna (1993). The Invisible Landscape: Mind, Hallucinogens, and the I Ching. Harpersanfrancisco.score: 12.0
    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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  40. Maria Piccoli (2013). Le visiones occidentali anteriori alla Commedia e la tradizione dell'Isra' wa' l Mi'râj. Intertestualità o poligenesi? Doctor Virtualis 12.score: 12.0
    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 ( Isra’ wa-l mi’râj ), 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 (...)
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  41. Harold Coward (1996). Taoism and Jung: Synchronicity and the Self. Philosophy East and West 46 (4):477-495.score: 10.0
    What was the nature and degree of Eastern influence on Carl Jung's complex concept of "the Self"? It is argued that Chinese Taoism rather than Hinduism provided the fundamental formative influence on this central idea, especially as it is expressed through the I Ching. This influence came indirectly through the development of Jung's notion of "synchronicity," correlative parallels between the inner and the outer realms of experience.
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  42. Charles Muller, Essence-Function and Interpenetration: Early Chinese Origins and Manifestations.score: 10.0
    This is the second in a series of articles on the role of the concepts of essence-function t'i-yung 體用) and interpenetration t'ung-ta 通達) in traditional East Asian religious and philosophical thought. The first installment of this series, entitled "The Composition of Self-Transformation Thought in Classical East Asian Philosophy and Religion." Bulletin of Toyo Gakuen University, vol. 4, March, 1996), was a general introduction to the two concepts. The present article treats their appearance in the earliest Confucian classics, including the I (...)
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  43. Yonghao Yuan (2008). Lao Tzu and Zhuang Tzu's Critique of Confucian Theory of Moral Community. Proceedings of the Xxii World Congress of Philosophy 51:45-53.score: 10.0
    What is called theory of moral community is a socialpolitical idea that was established by Confucius and Mencius on the base of political practice of Yao, Shun, Yu and King of Chou and that was used as ideology of ancient Chinese Empire. Lao Tzu and Zhuang Tzu criticized the theory of moral community and established their naturalistic philosophical system. Lao Tzu said in the first chapter of Tao Te Ching that “The Tao is too great to be described by the (...)
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  44. A. Gammelgaard & H. Bisgaard (2009). Seven-Year-Old Children's Perceptions of Participating in a Comprehensive Clinical Birth Cohort Study. Clinical Ethics 4 (2):79-84.score: 10.0
    While several studies have explored parents' perceptions of their children's participation in research, very few studies have described the children's own perceptions of their participation in research. The aim of this study was to describe children's perceptions of their participation in a comprehensive longitudinal clinical study. Semi-structured qualitative interviews were conducted with 17 children aged seven participating in the Copenhagen Prospective Study on Asthma in Childhood. The interviews were audiotaped, transcribed and analysed using the template analysis method. The children rated (...)
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  45. Jeremy Fernando (2013). Sitting in the Dock of the Bay, Watching …. Continent 3 (2):8-12.score: 10.0
    This piece, included in the drift special issue of continent. , was created as one step in a thread of inquiry. While each of the contributions to drift stand on their own, the project was an attempt to follow a line of theoretical inquiry as it passed through time and the postal service(s) from October 2012 until May 2013. This issue hosts two threads: between space & place and between intention & attention . The editors recommend that to experience the (...)
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  46. Chang-hee Nam (2008). Hado-Nakseo Model and Nuclear Arms Control. Proceedings of the Xxii World Congress of Philosophy 29:87-97.score: 10.0
    The theory of Yin and Yang and the Five Movements is based on the concept of cyclical time. This ancient cosmological model postulates that when expansive energy reaches its apex, mutual life-saving relations prevail over mutually conflictual societal relations, and that this cycle repeats. This cosmic change model was first presented in ancient Korea and China, by Hado-Nakseo, via numerological configurations and symbols. The Hado diagram was drawn by a Korean thinker, Bok-hui (?-BC3413), also known as Great Empeor Fuzi or (...)
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  47. 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: 10.0
    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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  48. 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: 9.0
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  49. 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: 9.0
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