Search results for 'Fu Chang' (try it on Scholar)

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  1. Fu Chang, A Theory of Consciousness.score: 240.0
  2. Tony Atkin, Peter J. Carroll, Yung Ho Chang, Jeffrey W. Cody, Kerry Sizheng Fan, Fu Chao-Ching, Gu Daqing, Seng Kuan, Delin Lai & Xing Ruan (2013). Chinese Architecture and the Beaux-Arts. Philosophy East and West 63 (2).score: 240.0
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  3. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.score: 180.0
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  4. Peirong Fu (2009). Fu Peirong Guo Xue de Tian Kong. Shanxi Shi Fan da Xue Chu Ban She.score: 180.0
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  5. Peirong Fu (2008). Ting Fu Peirong Jiang Guo Xue: Chong Su Xian Dai Ren de Xin Ling. Shanghai San Lian Shu Dian.score: 180.0
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  6. Peirong Fu (2009). Zhuangzi de Zhi Hui: Fu Peirong "Zhuangzi" Xin De. Huang Shan Shu She.score: 180.0
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  7. Jialin Xu (ed.) (2009). Zhongguo Gong Chan Dang Fan Fu Chang Lian Jian She Shi Lun. Zhongguo Fang Zheng Chu Ban She.score: 150.0
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  8. Hasok Chang (2013). Hasok Chang. 2012. Is Water H2O? Evidence, Realism and Pluralism. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (2):331-334.score: 120.0
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  9. Jianlong Wang (2010). Chang Zhi Jiu An: Li Nian, Zhi du Ji Qi Tui Jin: Yan Fu Zheng Zhi Zhe Xue Yan Jiu = Yan Fu's Political Philosophy. Shanghai Ren Min Chu Ban She.score: 120.0
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  10. Hasok Chang (2011). The Persistence of Epistemic Objects Through Scientific Change. Erkenntnis 75 (3):413-429.score: 90.0
    Why do some epistemic objects persist despite undergoing serious changes, while others go extinct in similar situations? Scientists have often been careless in deciding which epistemic objects to retain and which ones to eliminate; historians and philosophers of science have been on the whole much too unreflective in accepting the scientists’ decisions in this regard. Through a re-examination of the history of oxygen and phlogiston, I will illustrate the benefits to be gained from challenging and disturbing the commonly accepted continuities (...)
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  11. Hasok Chang (1995). The Quantum Counter-Revolution: Internal Conflicts in Scientific Change. Studies in History and Philosophy of Science Part B 26 (2):121-136.score: 80.0
  12. Lei Chang, Bin-Bin Chen & Hui Jing Lu (2013). Cultural Adaptation to Environmental Change Versus Stability. Behavioral and Brain Sciences 36 (5):485-486.score: 80.0
    The target article provides an intermediate account of culture and freedom that is conceived to be curvilinear by treating economic development not as an adaptive outcome in response to climate but as a cause of culture parallel to climate. We argue that the extent of environmental variability, including climatic variability, affects cultural adaptation.
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  13. Hsiao Chieh-Fu, Chu Po-Kung, T'ang I.-Chieh & Lu Yü-San (1971). A Critique of Leftist Chang Tai-Nien's So-Called "Some Characteristics of Classical Chinese Philosophy". Contemporary Chinese Thought 2 (4):196-245.score: 36.0
  14. Hou Wai-lu & Chang Ch'I.-Chih (1968). The Philosophical Thought of Wang Fu-Chih. Chinese Studies in History 1 (3):12-28.score: 36.0
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  15. Yin Fu-Sheng (1952). Review: Chang Hsei-Wu, Where is Metaphysics Going? [REVIEW] Journal of Symbolic Logic 17 (3):219-219.score: 36.0
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  16. Daniel Fu-Chang Tsai, Meng-Kung Tsai & Wen-Je Ko (2011). Organs By Firing Squad: The Medical and Moral Implausibility of Death Penalty Organ Procurement. American Journal of Bioethics 11 (10):11 - 13.score: 30.0
    The American Journal of Bioethics, Volume 11, Issue 10, Page 11-13, October 2011.
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  17. Daniel Fu-Chang Tsai (2010). Reflecting on the Nature of Confucian Ethics. American Journal of Bioethics 10 (4):84-86.score: 30.0
  18. Daniel Fu Chang Tsai (2010). Transplant Tourism From Taiwan to China: Some Reflection on Professional Ethics and Regulation. American Journal of Bioethics 10 (2):22-24.score: 30.0
  19. Gregory L. Eastwood, Daniel Fu-Chang Tsai, Ding-Shinn Chen & James Dwyer (2006). What Should the Dean Do? Hastings Center Report 36 (4):14-16.score: 30.0
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  20. Chi-Hung Juan Philip Tseng, Chi-Fu Chang, Hui-Yan Chiau, Wei-Kuang Liang, Chia-Lun Liu, Tzu-Yu Hsu, Daisy L. Hung, Ovid J. L. Tzeng (2013). The Dorsal Attentional System in Oculomotor Learning of Predictive Information. Frontiers in Human Neuroscience 7.score: 30.0
    The dorsal attentional network is known for its role in directing top-down visual attention towards task-relevant stimuli. This goal-directed nature of the dorsal network makes it a suitable candidate for processing and extracting predictive information from the visual environment. In this mini review we briefly summarize some of the findings that delineate the neural substrates that contribute to predictive learning at both levels within the dorsal attentional system: including the frontal eye field and posterior parietal cortex. We also discuss the (...)
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  21. Tsung‐Tai Chen, Kuo‐Piao Chung, Fu‐Chang Hu, Chieh‐Min Fan & Ming‐Chin Yang (2011). The Use of Statistical Process Control (Risk‐Adjusted CUSUM, Risk‐Adjusted RSPRT and CRAM with Prediction Limits) for Monitoring the Outcomes of Out‐of‐Hospital Cardiac Arrest Patients Rescued by the EMS System. Journal of Evaluation in Clinical Practice 17 (1):71-77.score: 30.0
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  22. Daniel Fu-Chang Tsai (2001). How Should Doctors Approach Patients? A Confucian Reflection on Personhood. Journal of Medical Ethics 27 (1):44-50.score: 30.0
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  23. Zhenyu Zeng (2011). Semantic Criticism: The “Westernization” of the Concepts in Ancient Chinese Philosophy—A Discussion of Yan Fu's Theory of Qi. Frontiers of Philosophy in China 6 (1):100-113.score: 24.0
    Every philosophical mode has a unique conceptual system. Qi has consistently been a fundamental part of ancient Chinese philosophy, and its significance is obvious. Guided by the idea of re-evaluating all values, Yan Fu, who was deeply influenced by Western philosophy and logic, used reverse analogical interpretation to present a new explanation of the traditional Chinese concept of qi. Qi thus evolved into basic physical particles. Yan’s philosophical effort has great significance: The logical ambiguity that had haunted qi was overcome. (...)
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  24. Esther S. Klein (2013). Constancy and the Changes: A Comparative Reading of Heng Xian. Dao: A Journal of Comparative Philosophy 12 (2):207-224.score: 24.0
    This article explores the connection between the Heng Xian and the Changes of Zhou tradition, especially the “Tuan” and “Attached Verbalizations” commentaries. Two important Heng Xian terms—heng 恆 and fu 復—are also Changes of Zhou hexagrams and possible connections are explored. Second, the Heng Xian account of the creation of names is compared with the “Attached Verbalizations” account of the creation of the Changes of Zhou system. Third, the roles played by knowing and desire in both Heng Xian and the (...)
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  25. Paul Bankston (2006). The Chang-Łoś-Suszko Theorem in a Topological Setting. Archive for Mathematical Logic 45 (1):97-112.score: 24.0
    The Chang-Łoś-Suszko theorem of first-order model theory characterizes universal-existential classes of models as just those elementary classes that are closed under unions of chains. This theorem can then be used to equate two model-theoretic closure conditions for elementary classes; namely unions of chains and existential substructures. In the present paper we prove a topological analogue and indicate some applications.
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  26. Xu Chang-fu (2002). Negation of “Old-Fashioned Person” and the Fonnation of “New Talent”. Modern Philosophy 4:001.score: 24.0
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  27. Xu Chang-fu (forthcoming). To Study Marxism with Marx's Academic Spirit. Modern Philosophy.score: 24.0
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  28. Hiroshi Sakai (2013). Chang's Conjecture and Weak Square. Archive for Mathematical Logic 52 (1-2):29-45.score: 24.0
    We investigate how weak square principles are denied by Chang’s Conjecture and its generalizations. Among other things we prove that Chang’s Conjecture does not imply the failure of ${\square_{\omega_1, 2}}$ , i.e. Chang’s Conjecture is consistent with ${\square_{\omega_1, 2}}$.
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  29. Sean D. Cox (2011). Consistency Strength of Higher Chang's Conjecture, Without CH. Archive for Mathematical Logic 50 (7):759-775.score: 21.0
    We prove that ${(\omega_3, \omega_2) \twoheadrightarrow (\omega_2, \omega_1)}$ implies there is an inner model with a weak repeat measure.
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  30. Stevo Todorčević & Víctor Torres Pérez (2012). Conjectures of Rado and Chang and Special Aronszajn Trees. Mathematical Logic Quarterly 58 (4‐5):342-347.score: 21.0
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  31. Anne D. Birdwhistell (1985). The Concept of Experiential Knowledge in the Thought of Chang Tsai. Philosophy East and West 35 (1):37-60.score: 18.0
    This article examines chang tsai's conception of experiential knowledge. Not an object of philosophical concern in its own right, Experiential knowledge was discussed in relationship to moral knowledge, With which it was paired, Inappropriately, On the model of yin and yang. Experiential knowledge was subjected to the standards of moral knowledge and judged inferior. Nonetheless, It was important because it emphasized the empirical grounding of neo-Confucian thought as opposed to buddhist idealism.
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  32. Siu-chi Huang (1971). The Moral Point of View of Chang Tsai. Philosophy East and West 21 (2):141-156.score: 18.0
    This article discusses the arguments of chang tsai (1020-1077) against buddhism on the one hand and for reassertion of the confucian ethics on the other, With quotations translated from the chinese texts relevant to the following points: i) chang's criticism of buddhism, Ii) "the western inscription" or hsi ming, Iii) the dual concept of nature or hsing, Iv) man by nature a moral being, V) the problem of evil, Vi) the problem of moral knowledge, And vii) the religious (...)
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  33. Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.score: 18.0
    Chang Tsai is one of the three major Chinese philosophers who, in the eleventh century, revitalised Confucian thought after centuries of stagnation and formed the foundation for the neo-Confucian thinking that was predominant till the nineteenth century. The book analyses in depth Chang's views of man, his nature and endowments, the cosmos, heaven and earth, the problems of learning and self cultivation, the ideal of the sage - and how that ideal might be attained. It looks at the (...)
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  34. Cheon-Sung Lee (2008). The Mind and Natural theory of Nong Am, Chang-hyup Kim and its Influence on Nak School. Proceedings of the Xxii World Congress of Philosophy 9:267-277.score: 18.0
    A controversy of the Perception is focused on the Mind-Nature relation by Confucian Scholars in 18th century Joseon Dynasty. Chang-Hyup Kim [金昌協], especially, asserted that the Perception should be the unique side of Mind, because the Wise [智: the Mind of Judgment, remarkably about the righteous or not] is one aspect of the Nature. He needs to define the category of Wise and Perception, because the existing definition of Wise as an unprocurable activity of Mind. That might bring a (...)
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  35. George Georgescu (1983). Chang's Modal Operators in Algebraic Logic. Studia Logica 42 (1):43 - 48.score: 18.0
    Chang algebras as algebraic models for Chang's modal logics [1] are defined. The main result of the paper is a representation theorem for these algebras.
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  36. Chang-hee Nam (2008). Hado-Nakseo Model and Nuclear Arms Control. Proceedings of the Xxii World Congress of Philosophy 29:87-97.score: 18.0
    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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  37. Chin-hsing Huang (1995). Philosophy, Philology, and Politics in Eighteenth-Century China: Li Fu and the Lu-Wang School Under the Chʻing. Cambridge University Press.score: 18.0
    This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and Ch'eng-Chu (...)
     
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  38. Joseph Ciaudo, Zhang Junmai (Carsun Chang). Internet Encyclopedia of Philosophy.score: 12.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  39. Ralf-Dieter Schindler (1998). On a Chang Conjecture. II. Archive for Mathematical Logic 37 (4):215-220.score: 12.0
    Continuing [7], we here prove that the Chang Conjecture $(\aleph_3,\aleph_2) \Rightarrow (\aleph_2,\aleph_1)$ together with the Continuum Hypothesis, $2^{\aleph_0} = \aleph_1$ , implies that there is an inner model in which the Mitchell ordering is $\geq \kappa^{+\omega}$ for some ordinal $\kappa$.
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  40. Iep Author, Zhang Junmai (Carsun Chang).score: 12.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  41. Fu Wang (2008). Qian Fu Lun. Henan da Xue Chu Ban She.score: 12.0
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  42. Herbert Fingarette (1978). Comments on Charles Fu's Discussion of Confucius: The Secular as Sacred. Philosophy East and West 28 (2):223-226.score: 10.0
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  43. Donald Gillies (2009). Hasok Chang Inventing Temperature: Measurement and Scientific Progress. British Journal for the Philosophy of Science 60 (1):221-228.score: 10.0
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  44. Kathleen Wright (2000). The Fusion of Horizons: Hans-Georg Gadamer and Wang Fu-Chih. [REVIEW] Continental Philosophy Review 33 (3):345-358.score: 10.0
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  45. Norbert Anwander (2001). Ruth Chang, Incommensurability, Incomparability and Practical Reason. Ethical Theory and Moral Practice 4 (2):193-195.score: 10.0
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  46. Rainer Noske (2001). Der Schematismus empirischer und mathematischer Begriffe. Zwei Fußnoten zum Schematismuskapitel in der Kritik der reinen Vernunft. Archiv für Geschichte der Philosophie 83 (3):324-328.score: 10.0
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  47. Ian McMorran (1973). Late Ming Criticism of Wang Yang-Ming: The Case of Wang Fu-Chih. Philosophy East and West 23 (1/2):91-102.score: 10.0
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  48. Walter Sinnott‐Armstrong (1999). Ruth Chang, Ed., Incommensurability, Incomparability, and Practical Reason:Incommensurability, Incomparability, and Practical Reason. Ethics 110 (1):190-192.score: 10.0
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  49. Kai-wing Chow (1993). Ritual, Cosmology, and Ontology: Chang Tsai's Moral Philosophy and Neo-Confucian Ethics. Philosophy East and West 43 (2):201-228.score: 10.0
  50. Adam Morton (2000). Incommensurability, Incomparability, and Practical Reason, Ruth Chang (Ed.), Harvard University Press, 1998, 303 Pages. [REVIEW] Economics and Philosophy 16 (1):147-174.score: 10.0
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