Search results for 'Edward T. Chʻien' (try it on Scholar)

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  1. Chün-jui Ch ien & John N. Hawkins (1971). Educational Theory in the People's Republic of China the Report of Ch Ien Chün-Jui. Monograph Collection (Matt - Pseudo).
     
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  2. Wei-Ming Tu (1989). Ju Hsüeh Ti San Ch I Fa Chan Ti Ch Ien Ching Wen T I Ta Lu Chiang Hsüeh, Wen Nan Ho T Ao Lun. Lien Ching Ch U Pan Shih Yeh Kung Ssu.
     
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  3. T'ang Chün-I. (1962). The T'ien Ming [Heavenly Ordinance] in Pre-Ch 'in China: II'. Philosophy East and West 12 (1):29-49.
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  4.  4
    T'ang Chün-I. (1962). The T'ien Ming [Heavenly Ordinance] in Pre-Ch 'in China'. Philosophy East and West 11 (4):195-218.
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  5.  5
    M. J. Edward (1994). Philo D. T. Runia: Philo in Early Christian Literature: A Survey. (Compendia Rerum Iudaicarum Ad Novum Testamentum. Section III, Jewish Traditions in Early Christian Literature, Vol. 3.) Pp. Xv+418. Assen, Minneapolis: Van Gorcum/Fortress Press. 1993. Cased. Gld. 95. [REVIEW] The Classical Review 44 (02):317-318.
  6.  95
    A. E. Taylor, Theodor Lorenz, John Burnet, Edward T. Dixon & L. T. (1901). New Books. [REVIEW] Mind 10 (37):125-135.
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  7. Edward T. Ch'ien (1975). Chiao Hung and the Revolt Against Ch'eng-Chu Orthodoxy. In William Theodore De Bary (ed.), The Unfolding of Neo-Confucianism. New York,Columbia University Press 276--303.
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  8.  4
    Hagen H. Edward, Raymond B. Hames, Nathan M. Craig, Matthew T. Lauer & Michael E. Price (2001). Parental Investment and Child Health in a Yanomamö Village Suffering Short Term Food Stress. Journal of Biosocial Science 33:503-528.
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  9. René Descartes & Chih-ch un Ch ien (1987). Wo Ssu Ku Wo Tsai. Chih Wen Ch U Pan She.
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  10.  27
    Edward T. Ch'ien (1988). The Neo-Confucian Confrontation with Buddhism: A Structural and Historical Analysis. Journal of Chinese Philosophy 15 (4):347-370.
  11.  16
    Edward T. Ch'ien (1984). The Conception of Language and the Use of Paradox in Buddhism and Taoism. Journal of Chinese Philosophy 11 (4):375-399.
  12.  13
    Edward T. Ch'ien (1982). The Neo-Confucian Confrontation with Buddhism: A Structural and Historical Analysis. Journal of Chinese Philosophy 9 (3):307-328.
  13. Edward T. Chʻien (1986). Chiao Hung and the Restructuring of Neo-Confucianism in the Late Ming. Columbia University Press.
  14. Edward T. Chʻien (2013). Zhongguo Si Xiang Shi Jiang Yi. Guo Li Taiwan da Xue Chu Ban Zhong Xin.
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  15.  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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  16.  3
    Grant Hardy (1994). Can an Ancient Chinese Historian Contribute to Modern Western Theory? The Multiple Narratives of Ssu-Ma Ch'ien. History and Theory 33 (1):20-38.
    Ssu-ma Ch'ien's hih chi is one of the most influential of Chinese histories, but its organization reflects a historiography quite different from that of traditional Western history. Ssu-ma divided his account of the past into five overlapping sections: basic annals , chronological tables, treatises, hereditary houses , and biographies. One result of this fragmented arrangement is that stories may be told more than once, from different perspectives, and these accounts may not be entirely consistent. From a Western perspective this would (...)
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  17.  6
    Li Che-Hou (1974). The Objective and the Social Aspects of Beauty: Comments on the Aesthetics of Chu Kuang-Ch'ien and Ts'ai I. Contemporary Chinese Thought 6 (2):54-68.
    After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, consciously (...)
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  18. Hsi Chu, Tsu-ch'ien Lü & Wing-Tsit Chan (1967). Reflections on Things at Hand the Neo-Confucian Anthology, Compiled by Chu Hsi and Lü Tsu-Ch'ien. Translated, with Notes by Wing-Tsit Chan. --. Columbia University Press.
     
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  19. Robert Eno (1984). Masters of the Dance: The Role of T'ien in the Teachings of the Early Juist Community. Dissertation, University of Michigan
    Originally a religious term, from the sixth century B.C. on, the word "t'ien," or "heaven," played a significant role in discourse among philosophical schools. The earliest of these was Juism . This study analyzes statements concerning T'ien in three early Juist texts: the Analects, Mencius, and Hsun Tzu. ;Previous analyses of the role of T'ien in Juism have viewed that role in terms of a model of evolving meanings of "t'ien" during the late Chou period, which claims that the term (...)
     
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  20.  20
    George J. Stack (1983). The Conceptualization of the Inner Life. By Edward T. Bartlett and Leslie Armour. Modern Schoolman 60 (3):207-208.
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  21.  7
    Thomas L. Kennedy Philadelphia, Cross-Cultural Perspectives By K. Ramakrishna, Constituting Communities, Theravada Buddhism, Jacob N. Kinnard Holt & Jonathan S. Walters Albany (2004). The Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By GER Lloyd. Cambridge: Cambridge University Press, 2002. Pp. Xvi+ 175. Price Not Given. The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. Xi+ 154. [REVIEW] Philosophy East and West 54 (1):110-112.
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  22.  2
    Henry Neumann (1912). Book Review:The Spirit of Social Work. Edward T. Devine. [REVIEW] Ethics 23 (1):115-.
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  23.  5
    Ts'ai I. (1975). Why is Chu Kuang-Ch'ien's Aesthetic Thought Subjective Idealism? Contemporary Chinese Thought 6 (3):62-118.
    In the realm of man's culture, among the things created by man, art should be beautiful; its primary essential characteristic should be that it be able to evoke a sense of beauty in the person, that by its beauty it be able to provide for the person the pleasure of the sense of beauty. This is a fact that no one can deny outright. However, saying that art should be beautiful is not the same as saying that all art is (...)
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  24.  3
    Curt J. Wittlin (1987). Edward T. Aylward, Martorell's “Tirant Lo Blanch”: A Program for Military and Social Reform in Fifteenth-Century Christendom. (North Carolina Studies in the Romance Languages and Literatures, 225.) Chapel Hill: Department of Romance Languages, University of North Carolina, 1985. Paper. Pp. 223. $15. [REVIEW] Speculum 62 (4):900-901.
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  25. Jay Newman (1981). Leslie Armour and Edward T. Bartlett III, The Conceptualization of the Inner Life Reviewed By. Philosophy in Review 1 (1):1-3.
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  26.  2
    Matthew Levering (2013). Infinity Dwindled to Infancy: A Catholic and Evangelical Christology by Edward T. Oakes, S.J. (Grand Rapids, MI: Wm. B. Eerdmans Publishing Company, 2011), Xii + 459 Pp. [REVIEW] Modern Theology 29 (3):416-419.
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  27.  7
    Gad C. Isay (2006). A Chinese Ethics for the New Century: The Ch'ien Mu Lectures in History and Culture, and Other Essays on Science and Confucian Ethics – Donald J. Munro. Journal of Chinese Philosophy 33 (4):581–586.
  28.  3
    Mary E. Richmond (1905). Book Review:The Principles of Relief. Edward T. Devine. [REVIEW] Ethics 15 (4):503-.
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  29.  1
    T'ien Ch'ang-wu (1975). Wang Ch'ung: An Ancient Chinese Militant Materialist. Contemporary Chinese Thought 7 (1):4-7.
    Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.
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  30. I. Cohen (1958). Dictionary of American Biography by Robert Livingston Schuyler; Edward T. James. [REVIEW] Isis: A Journal of the History of Science 49:446-447.
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  31. Stephen Durrant (1985). Self as the Intersection of Traditions: The Autobiographical Writings of Ssu-Ma Ch'ien. Journal of the American Oriental Society 105 (4):33-40.
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  32. Stephen Durrant (1992). Ssu-Ma Ch'ien's Conception of Tso Chuan. Journal of the American Oriental Society 112 (2):295-301.
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  33. F. Aveling (1929). The Guidance of Conduct. By Edward T. Dixon. Psyche Monographs, No. 2. (London: Kegan Paul, Trench, Trübner & Co., Ltd. 1928. Pp. 219. Price 10s. 6d. Net.). [REVIEW] Philosophy 4 (15):426-.
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  34. Karl Jaspers & K. Ang Chang (1983). Che Hsüeh Ch Ien Lun. Tung Ta T U Shu Kung Ssu Tsung Ching Hsiao San Min Shu Chü.
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  35. J. C. Meredith (1929). Book Review:The Guidance of Conduct. Edward T. Dixon. [REVIEW] Ethics 39 (3):369-.
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  36. Anne Behnke Kinney & Fu Wang (1990). The Art of the Han Essay Wang Fu's Ch'ien-Fu Lun. Monograph Collection (Matt - Pseudo).
     
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  37. Mary E. Richmond (1904). The Principles of Relief, by Edward T. Devine. [REVIEW] Ethics 15:503.
     
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  38.  1
    Lan P'ing Chiang Ch'ing (1980). Chiang Ch'ing's "Farewell Letter" to T'Ang Na. Chinese Studies in History 14 (2):77-82.
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  39.  1
    Ch'en Kao-hua & T'ien Jen-Lung (1978). Chiang Ch'ing is the Spokeswoman of the Exploiting Classes - Refuting the Reactionary Fallacy That "the Legalists Were the Spokesmen of the Peasants". Chinese Studies in History 12 (2):86-91.
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  40. Yŏng-jin Chʻoe (2007). Tʻoegye Yi Hwang: Sadan Chʻilchŏngnon, Sŏnghak Sipto, Mujin Yukchoso. Sallim.
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  41.  4
    Jeaneane D. Fowler (2005). T'ai Chi Ch'üan: Harmonizing Taoist Belief and Practice. Sussex Academic Press.
    The exploration of Taoism and T'ai Chi begins by examining their origins and affiliations under the title of Beginnings.
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  42. T. °ae-gil Kim (1988). Hollo Innæun Sigan E Kim T°Ae-Gil Ch°Æorhak Esei. Samyuk Ch°Ulp°Ansa.
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  43. Ch'an-guk Pak (2010). In'gan Kwa Haengbok E Taehan Ch'ŏrhakchŏk Sŏngch'al: Silchon Ch'ŏrhak Ŭi Chaejomyŏng Ŭl T'onghayŏ. Chimmundang.
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  44. Chʻang-ho Sin (2010). Hamyang Kwa Ch'ech'al: Chosŏn Ŭi Chisŏng T'oegye Yi Hwang Ŭi Maŭm Kongbupŏp. Midasŭ Puksŭ.
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  45. Chʻang-ho Sin (2006). Yuhakcha Chʻusa, Sirhak Kyoyuk Ŭl Tʻamgu Hada: Chosŏn Hugi Yuhak Kyoyungnon Ŭi Han Yangsang. Sŏhyŏnsa.
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  46. T'ae-bok Yi (2011). Chosŏn Ŭi Syup'ŏ Sŭt'a T'ojŏng Yi Chi-Ham: Panmannyŏn Yŏksa, Ch'oego Ŭi Kyŏngsega T'ojŏng Ŭi Sam Kwa Sasang. Tongnyŏk.
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  47. Chʻang-dae Yun (2004). Chŏngsin Chʻŏrhak Tʻongpʻyŏn: Chŏn Pyŏng-Hun Sŏnsaeng Ŭi Saengae Wa Chŏngsin Ŭl Chungsim Ŭro. Uri Chʻulpʻansa.
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  48.  32
    Freddy Verbruggen (1976). Marcuse, Habermas, De Man, T'ao Chi'ien, Ginsburg, Darwin Et Al., En de Problematiek van Het Zgn. Wetenschapsethos. Philosophica 17 (1):77-106.
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  49. Sophia Delza (1967). The Art of the Science of T'ai Chi Ch'uan. Journal of Aesthetics and Art Criticism 25 (4):449-461.
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  50.  1
    Paul L. Swanson (1992). Foundations of T'ien-T'ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism. Philosophy East and West 42 (2):344-347.
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