Search results for 'Fan-Hua Kung' (try it on Scholar)

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  1. Cheng-Li Huang & Fan-Hua Kung (2010). Drivers of Environmental Disclosure and Stakeholder Expectation: Evidence From Taiwan. [REVIEW] Journal of Business Ethics 96 (3):435 - 451.score: 870.0
    This article investigates stakeholder expectations associated with corporate environmental disclosure. Several articles have studied the effect that stakeholder pressure has on environmental disclosing strategies. In this article, we extend previous research to an examination of the influence of external, internal, and intermediary stakeholder groups or constituencies in turn to clarify the demands of multiple stakeholders as to firms' disclosure of sufficient and adequate environmental information. The sample comprised Taiwanese firms listed on the Taiwan Stock Exchange. Our results show that the (...)
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  2. Ruiping Fan (ed.) (2008). Ru Jia She Hui Yu Dao Tong Fu Xing: Yu Jiang Qing Dui Hua. Hua Dong Shi Fan da Xue Chu Ban She.score: 360.0
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  3. Jing Zhang, Zhou Fan & Bo Geng (eds.) (2008). Dang Dai Shen Mei Wen Hua Xin Lun =. Zhongguo Chuan Mei da Xue Chu Ban She.score: 360.0
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  4. Peter Kung, Peter Kung.score: 180.0
    I lay out the framework for my theory of sensory imagination in “Imagining as a guide to possibility.” Sensory imagining involves mental imagery , and crucially, in describing the content of imagining, I distinguish between qualitative content and assigned content. Qualitative content derives from the mental image itself; for visual imaginings, it is what is “pictured.” For example, visually imagine the Philadelphia Eagles defeating the Pittsburgh Steelers to win their first Super Bowl. You picture the greenness of the field and (...)
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  5. Hao Fan (2010). Fan Hao Zi Xuan Ji. Feng Huang Chu Ban She.score: 180.0
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  6. Wang Yu-min Yang Xian Hua (2002). Yang Xian-Hua Philosophical Concern on the Theory of Labor-Value [J]. Modern Philosophy 4:006.score: 180.0
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  7. Gongrang Cheng (2007). Hua Fan Zhi Jian =. Zhongguo She Hui Ke Xue Chu Ban She.score: 120.0
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  8. Xin He (2005). Fan Yan Hua Luo Ji Yin Lun: Si Wei Luo Ji Xue de Ben Ti Lun Ji Chu. Shi Shi Chu Ban She.score: 120.0
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  9. Dehua Li (2006). Xin Shi Qi Ren Yu Wen Hua de Fan Si. Bai Hua Zhou Wen Yi Chu Ban She.score: 120.0
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  10. Derong Pan (ed.) (2006). Zhi Shi Yu Zhi Hui: Hua Dong Shi Fan da Xue Zhe Xue Xi Jian Xi 20 Zhou Nian Ji Nian Lun Wen Ji. Shanghai Ren Min Chu Ban She.score: 120.0
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  11. Chunli Shi (2010). Jin Zhi Fan She Shi Ren Xing Bian Lie: Lun Li Wen Hua Yu Min Zu Xing de Guan Xi. Shi Chuli.score: 120.0
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  12. Yifeng Sun (2004). Shi Jiao Chan Shi Wen Hua: Wen Xue Fan Yi Yu Fan Yi Li Lun. Qing Hua da Xue Chu Ban She.score: 120.0
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  13. Weiming Tu (2010). Tian Yu Ren: Ru Xue Zou Xiang Shi Jie de Qian Zhan: Du Weiming Fan Zeng Dui Hua. Beijing da Xue Chu Ban She.score: 120.0
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  14. Chongming Wang (2008). Charles Taylor de Guan Dian: Xian Dai She Hui Yu Gong Gong Xing de Gen Yuan: Ji Yu "di Yi Ren Cheng Ji Jin Fan Si Yu He Li Hua Yan Shuo" de She Hui Xiang Xiang. Dao Xiang Chu Ban She.score: 120.0
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  15. Rujun Wu (2009). Dang Dai Xin Ru Xue de Shen Ceng Fan Si Yu Dui Hua Quan Shi. Taiwan Xue Sheng Shu Ju.score: 120.0
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  16. Li Yan (2010). Xing Shi Yi Ti Hua Shi Ye Zhong de Fan Zui Yan Jiu. Beijing da Xue Chu Ban She.score: 120.0
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  17. Dawei Zhang (2009). Li Lun de Wen Hua Yi Zhi: Dang Xia Zhongguo Wen Yi Xue de "Yuan Li Lun" Fan Si. Tianjin She Hui Ke Xue Yuan Chu Ban She.score: 120.0
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  18. Zihui Zhang (2008). Li Wen Hua de Jia Zhi Yu Fan Si. Xue Lin Chu Ban She.score: 120.0
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  19. Jianping Zhu (2007). Fan Yi: Kua Wen Hua Jie Shi: Zhe Xue Quan Shi Xue Yu Jie Shou Mei Xue Mo Shi = Translation as Intercultural Interpretation: A Mode of Philosophical Hermeneutics and Reception Aesthetics. Hunan Ren Min Chu Ban She.score: 120.0
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  20. Hans Küng (1997/1998). A Global Ethic for Global Politics and Economics. Oxford University Press.score: 60.0
    As the twentieth century draws to a close and the rush to globalization gathers momentum, political and economic considerations are crowding out vital ethical questions about the shape of our future. Now, Hans Kung, one of the world's preeminent Christian theologians, explores these issues in a visionary and cautionary look at the coming global society. How can the new world order of the twenty first century avoid the horrors of the twentieth? Will nations form a real community or continue (...)
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  21. Ruiping Fan (ed.) (2011). The Renaissance of Confucianism in Contemporary China. Springer.score: 60.0
    Under the clear and thoughtful editorship of Ruiping Fan, The Renaissance of Confucianism in Contemporary China provides new and highly substantive insights into the emergence of a renewed, relevant, and perceptively engaged Confucianism in 21st century China. Through the vibrantly diverse essays contained in this volume, and in cogent overview through Fan’s introduction, one learns that Confucianism is thoroughly misunderstood, if it is seen only through Western lenses. It cannot be absorbed into that rights-based “global” discourse that has been the (...)
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  22. Hans Küng (1997). A Global Ethic in an Age of Globalization. Business Ethics Quarterly 7 (3):17-31.score: 60.0
    Starting from the four theses that globalization is unavoidable, ambivalent, incalculable, and can be controlled rationally, ethics has an indispensable and important role to play in the process of globalization. Indeed, a number of international documents published in the 1990s not only acknowledge human rights but also speak explicitly of human responsibilities. The author pleads for the primacy of ethics over politics and economics and, in reviewing both the Interfaith Declaration for Jews, Christians, and Muslims, and the Caux Roundtable Principles (...)
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  23. Philip J. Ivanhoe & Ruiping Fan (2010). Preface. Dao: A Journal of Comparative Philosophy 9 (1):1-1.score: 60.0
    Preface Content Type Journal Article DOI 10.1007/s11712-009-9155-4 Authors Philip J. Ivanhoe, City University of Hong Kong Department of Public and Social Administration, Governance in Asia Research Centre Tat Chee Avenue Kowloon Tong Hong Kong SAR Ruiping Fan, City University of Hong Kong Department of Public and Social Administration, Governance in Asia Research Centre Tat Chee Avenue Kowloon Tong Hong Kong SAR Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 1.
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  24. Ying Han Fan, Gordon Woodbine, Glennda Scully & Ross Taplin (2012). Accounting Students' Perceptions of Guanxi and Their Ethical Judgments. Journal of Business Ethics Education 9:27-50.score: 60.0
    A cross sectional study of a sample of Australian accounting students during 2011 is used to test whether the relationship concept of guanxi is accepted as a social networking concept across cultures. While favour-seeking guanxi appears to be equally important across cultural groups (as a universal set of values), its negative variant, rent-seeking guanxi continues to be sanctioned to a greater extent by students holding temporary visas from Mainland China. Contrary to the findings of Fan, Woodbine, and Scully (2012) involving (...)
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  25. Fan Chen & Hongbing Chen (eds.) (2007). Wen Hua Yu Chuang Xin: Di 6 Jie Dong Ya Ke Ji Yu She Hui (Sts) Guo Ji Hui Yi Lun Wen Ji. Dongbei da Xue Chu Ban She.score: 36.0
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  26. Peter Kung (2010). Imagining as a Guide to Possibility. Philosophy and Phenomenological Research 81 (3):620-663.score: 30.0
  27. Peter Kung (2010). On Having No Reason: Dogmatism and Bayesian Confirmation. Synthese 177 (1):1 - 17.score: 30.0
    Recently in epistemology a number of authors have mounted Bayesian objections to dogmatism. These objections depend on a Bayesian principle of evidential confirmation: Evidence E confirms hypothesis H just in case Pr(H|E) > Pr(H). I argue using Keynes' and Knight's distinction between risk and uncertainty that the Bayesian principle fails to accommodate the intuitive notion of having no reason to believe. Consider as an example an unfamiliar card game: at first, since you're unfamiliar with the game, you assign credences based (...)
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  28. Peter Kung (2011). On the Possibility of Skeptical Scenarios. European Journal of Philosophy 19 (3):387-407.score: 30.0
    Abstract: It is generally accepted that skeptical scenarios must be possible to raise legitimate skeptical doubt. I argue that if the possibility in question is supposed to be genuine metaphysical possibility, the skeptic's reasoning does not straightforwardly succeed. I first motivate the metaphysical possibility requirement on skeptical scenarios: it's a plausible position that several authors accept and that a family of prominent views—sensitivity, safety, relevant alternatives—are committed to. I argue that plausible constraints in modal epistemology show that justification for believing (...)
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  29. Andrew Brennan & Ruiping Fan (2007). Autonomy and Interdependence: A Dialogue Between Liberalism and Confucianism. Journal of Social Philosophy 38 (4):511–535.score: 30.0
  30. Ruiping Fan (2007). Which Care? Whose Responsibility? And Why Family? A Confucian Account of Long-Term Care for the Elderly. Journal of Medicine and Philosophy 32 (5):495 – 517.score: 30.0
    Across the world, socio-economic forces are shifting the locus of long-term care from the family to institutional settings, producing significant moral, not just financial costs. This essay explores these costs and the distortions in the role of the family they involve. These reflections offer grounds for critically questioning the extent to which moral concerns regarding long-term care in Hong Kong and in mainland China are the same as those voiced in the United States, although family resemblances surely exist. Chinese moral (...)
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  31. Erika Yu & Ruiping Fan (2007). A Confucian View of Personhood and Bioethics. Journal of Bioethical Inquiry 4 (3):171-179.score: 30.0
    This paper focuses on Confucian formulations of personhood and the implications they may have for bioethics and medical practice. We discuss how an appreciation of the Confucian concept of personhood can provide insights into the practice of informed consent and, in particular, the role of family members and physicians in medical decision-making in societies influenced by Confucian culture. We suggest that Western notions of informed consent appear ethically misguided when viewed from a Confucian perspective.
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  32. Ruiping Fan & Benfu Li (2004). Truth Telling in Medicine: The Confucian View. Journal of Medicine and Philosophy 29 (2):179 – 193.score: 30.0
    Truth-telling to competent patients is widely affirmed as a cardinal moral and biomedical obligation in contemporary Western medical practice. In contrast, Chinese medical ethics remains committed to hiding the truth as well as to lying when necessary to achieve the family's view of the best interests of the patient. This essay intends to provide an account of the framing commitments that would both justify physician deception and have it function in a way authentically grounded in the familist moral concerns of (...)
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  33. Ruiping Fan (2010). How Should We Treat Animals? A Confucian Reflection. Dao: A Journal of Comparative Philosophy 9 (1):79-96.score: 30.0
    Contrary to the views proposed by modern animal rights scholars, this essay reconstructs the Confucian argument for the moral defensibility of the Confucian ritual use of animals by providing an expository analysis of classical Confucian literature. The argument is developed by focusing on the issue of the sacrificial use of animals in the Confucian tradition. While animals are treated according to certain regulations and restrictions, they are not spared from being offered as sacrifices. An essential component of Confucian virtues, reverence, (...)
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  34. Joan Kung (1977). Aristotle on Essence and Explanation. Philosophical Studies 31 (6):361 - 383.score: 30.0
    Three claims about essential properties are frequently advanced in recent discussions: (1) a property belongs essentially to a thing only if that thing would cease to exist without that property, (2) an essential property is explanatory, And (3) an essential property is such that it must belong to everything to which it belongs. I argue that the "only if" in (1) cannot be changed to "if and only if" and (1) needs to be supplemented by (2), And that (2) is (...)
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  35. Ying Fan (2002). Ganxi's Consequences: Personal Gains at Social Cost. [REVIEW] Journal of Business Ethics 38 (4):371 - 380.score: 30.0
    Is guanxi ethical? This question is largely ignored in the existing literature. This paper examines the ethical dimension of guanxi by focusing on the consequences of guanxi in business, from ethically misgiving behaviour to outright corruption. Guanxi may bring benefits to individuals as well as the organisations they represent but these benefits are obtained at the expenses of other individuals or firms and thus detrimental to the society. As guanxi has an impact on the wider public other than the guanxi (...)
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  36. Peter Kung (2012). Intuition, Imagination, and Philosophical Methodology. [REVIEW] Australasian Journal of Philosophy 90 (4):806-809.score: 30.0
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  37. David A. Ralston, Carolyn P. Egri, Emmanuelle Reynaud, Narasimhan Srinivasan, Olivier Furrer, David Brock, Ruth Alas, Florian Wangenheim, Fidel León Darder, Christine Kuo, Vojko Potocan, Audra I. Mockaitis, Erna Szabo, Jaime Ruiz Gutiérrez, Andre Pekerti, Arif Butt, Ian Palmer, Irina Naoumova, Tomasz Lenartowicz, Arunas Starkus, Vu Thanh Hung, Tevfik Dalgic, Mario Molteni, María Teresa Garza Carranza, Isabelle Maignan, Francisco B. Castro, Yong-Lin Moon, Jane Terpstra-Tong, Marina Dabic, Yongjuan Li, Wade Danis, Maria Kangasniemi, Mahfooz Ansari, Liesl Riddle, Laurie Milton, Philip Hallinger, Detelin Elenkov, Ilya Girson, Modesta Gelbuda, Prem Ramburuth, Tania Casado, Ana Maria Rossi, Malika Richards, Cheryl Deusen, Ping-Ping Fu, Paulina Man Kei Wan, Moureen Tang, Chay-Hoon Lee, Ho-Beng Chia, Yongquin Fan & Alan Wallace (2011). A Twenty-First Century Assessment of Values Across the Global Workforce. Journal of Business Ethics 104 (1):1-31.score: 30.0
    This article provides current Schwartz Values Survey (SVS) data from samples of business managers and professionals across 50 societies that are culturally and socioeconomically diverse. We report the society scores for SVS values dimensions for both individual- and societal-level analyses. At the individual-level, we report on the ten circumplex values sub-dimensions and two sets of values dimensions (collectivism and individualism; openness to change, conservation, self-enhancement, and self-transcendence). At the societal-level, we report on the values dimensions of embeddedness, hierarchy, mastery, affective (...)
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  38. Ruiping Fan (2006). Towards a Confucian Virtue Bioethics: Reframing Chinese Medical Ethics in a Market Economy. [REVIEW] Theoretical Medicine and Bioethics 27 (6):541-566.score: 30.0
    This essay addresses a moral and cultural challenge facing health care in the People’s Republic of China: the need to create an understanding of medical professionalism that recognizes the new economic realities of China and that can maintain the integrity of the medical profession. It examines the rich Confucian resources for bioethics and health care policy by focusing on the Confucian tradition’s account of how virtue and human flourishing are compatible with the pursuit of profit. It offers the Confucian account (...)
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  39. Minghua Fan (2010). The Significance of Xuwu 虚无 (Nothingness) in Chinese Aesthetics. Frontiers of Philosophy in China 5 (4):560-574.score: 30.0
    Just as nothingness is a fundamental concept in Daoist philosophy, it is also a fundamental concept in Chinese aesthetics, where it has multiple meanings: First, nothingness, as a reaction against unaesthetic psychical activity, is a primary precondition of aesthetic and artistic activity. Second, as the void or intangible stuff juxtaposed to substance, it is an indispensable compositional property of artworks as well as an essential condition for the manifestation of an artistic form. Finally, as a reaction against the unaesthetic world (...)
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  40. Ruiping Fan (2006). Confucian Filial Piety and Long Term Care for Aged Parents. HEC Forum 18 (1):1-17.score: 30.0
  41. Ruiping Fan (1997). Self-Determination Vs. Family-Determination: Two Incommensurable Principles of Autonomy. Bioethics 11 (3-4):309-322.score: 30.0
  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: 30.0
    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. Guido Küng (1993). Ontology and the Construction of Systems. Synthese 95 (1):29 - 53.score: 30.0
    After drawing attention to the basic importance of Goodman's workThe Structure of Appearance, this paper turns to a critical analysis of Goodman's claims concerning worldmaking. It stresses that Goodman's acceptance of a multiplicity of actual worlds doesnot involve the belief in an unknowable underlying reality; but that it is due to the non-mysterious fact that constructional systems allow for a multiplicity of disagreeing, right versions. However, from the point of view of truthmaker ontology, most worlds of constructional systems are not (...)
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  44. 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: 30.0
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  45. Ruiping Fan (2010). A Confucian Reflection on Genetic Enhancement. American Journal of Bioethics 10 (4):62 – 70.score: 30.0
    This essay explores a proper Confucian vision on genetic enhancement. It argues that while Confucians can accept a formal starting point that Michael Sandel proposes in his ethics of giftedness, namely, that children should be taken as gifts, Confucians cannot adopt his generalist strategy. The essay provides a Confucian full ethics of giftedness by addressing a series of relevant questions, such as what kind of gifts children are, where the gifts are from, in which way they are given, and for (...)
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  46. Guido Küng (1977). The Meaning of the Quantifiers in the Logic of Leśniewski. Studia Logica 36 (4):309-322.score: 30.0
  47. Y. Cao, X. Chen & R. Fan (2011). Toward a Confucian Family-Oriented Health Care System for the Future of China. Journal of Medicine and Philosophy 36 (5):452-465.score: 30.0
    Recently implemented Chinese health insurance schemes have failed to achieve a Chinese health care system that is family-oriented, family-based, family-friendly, or even financially sustainable. With this diagnosis in hand, the authors argue that a financially and morally sustainable Chinese health care system should have as its core family health savings accounts supplemented by appropriate health insurance plans. This essay’s arguments are set in the context of Confucian moral commitments that still shape the background culture of contemporary China.
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  48. X. Chen & R. Fan (2010). The Family and Harmonious Medical Decision Making: Cherishing an Appropriate Confucian Moral Balance. Journal of Medicine and Philosophy 35 (5):573-586.score: 30.0
    This essay illustrates what the Chinese family-based and harmony-oriented model of medical decision making is like as well as how it differs from the modern Western individual-based and autonomy-oriented model in health care practice. The essay discloses the roots of the Chinese model in the Confucian account of the family and the Confucian view of harmony. By responding to a series of questions posed to the Chinese model by modern Western scholars in terms of the basic individualist concerns and values (...)
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  49. Guido Küng (1973). Husserl on Pictures and Intentional Objects. Review of Metaphysics 26 (4):670 - 680.score: 30.0
    The DIALOG between Husserlian Phenomnnology and Analytic Philosophy is severely hampered by the fact that much of the secondary literrature on phenomenology fails to pay attention to certain subtile semantical distinctions which are basic for a clear understanding of epistemological issures. Some European Phenomenologists even take pride in their neglect of what they consider to be shallow scholastic quibbling. I hope to remedy this short-coming by outlining in this paper what I believe to be the keypoints of Husserl's theory of (...)
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  50. Guido Küng (1983). The Difficulty with the Well-Formedness of Ontological Statements. Topoi 2 (1):111-119.score: 30.0
    When Russell argued for his ontological convictions, for instance that there are negative facts or that there are universals, he expressed himself in English. But Wittgenstein must have noticed that from the point of view of Russell's ideal language these ontological statements appear to be pseudo-propositions. He believed therefore that what these statements pretend to say, could not really be said but only shown. Carnap discovered a way out of this mutism: what in the material mode of speech of the (...)
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