Search results for 'Gary Kok Yew chan' (try it on Scholar)

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  1. Gary Kok Yew chan (2008). The Relevance and Value of Confucianism in Contemporary Business Ethics. Journal of Business Ethics 77 (3):347 - 360.score: 2010.0
    This article examines the relevance and value of Confucian Ethics to contemporary Business Ethics by comparing their respective perspectives and approaches towards business activities within the modern capitalist framework, the principle of reciprocity and the concept of human virtues. Confucian Ethics provides interesting parallels with contemporary Western-oriented Business Ethics. At the same, it diverges from contemporary Business Ethics in some significant ways. Upon an examination of philosophical texts as well as empirical studies, it is argued that Confucian Ethics is able (...)
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  2. Kok Yew Gary Chan & George Tl Shenoy (2009). Ethics and Social Responsibility: Asian and Western Perspectives. Ethics 3 (4):5.score: 1980.0
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  3. Gary W. Luck, Kai Ma Chan, Uta Eser, Erik Gómez-Baggethun, Bettina Matzdorf, Bryan Norton & Marion B. Potschin (2012). Ethical Considerations in On-Ground Applications of the Ecosystem Services Concept. BioScience 62 (12):1020-1029.score: 240.0
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  4. James H. Olthuis, Hendrik M. Vroom, John H. Kok, Dirk H. Th Vollenhoven, Nicholas John Ansell, Stoffel N. D. Francke, Gary R. Shahinian, Jeffrey Dudiak, Lambert Zuidervaart, D. Vaden House, Carroll Guen Hart, Janet Catherina Wesselius & Perry Recker (2002). Philosophy as Responsibility: A Celebration of Hendrik Hart's Contribution to the Discipline. University Press of America.score: 240.0
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  5. Jean Woo, Mandy M. M. Sea, Peter Tong, Gary T. C. Ko, Zoe Lee, Juliana Chan & Francis C. C. Chow (2007). Effectiveness of a Lifestyle Modification Programme in Weight Maintenance in Obese Subjects After Cessation of Treatment with Orlistat. Journal of Evaluation in Clinical Practice 13 (6):853-859.score: 240.0
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  6. Wing-Shing Chan (2008). Psychological Attachment, No-Self and Chan Buddhist Mind Therapy. Contemporary Buddhism 9 (2):253-264.score: 180.0
  7. Wing-tsit Chan (1973). Chan Jo-Shui's Influence on Wang Yang-Ming. Philosophy East and West 23 (1/2):9-30.score: 180.0
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  8. Wing‐Cheuk Chan (2013). The Thought of Mou Zongsan. By N. Serina Chan. (Leiden: Brill, 2011. 342 Pp. Hardback, ISBN 978‐900‐04‐21211‐4.). Journal of Chinese Philosophy 40 (1):208-211.score: 180.0
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  9. Timothy Chan (ed.) (2013). The Aim of Belief. Oxford University Press.score: 60.0
    What is belief? "Beliefs aim at truth" is the commonly accepted starting point for philosophers who want to give an adequate account of this fundamental state of mind, but it raises as many questions as it answers. For example, in what sense can beliefs be said to have an aim of their own? If belief aims at truth, does it mean that reasons to believe must also be based on truth? Must beliefs be formed on the basis of evidence alone? (...)
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  10. Marjorie Chan (2002). Violations of Service Fairness and Legal Ramifications: The Case of the Managed Care Industry. [REVIEW] Journal of Business Ethics 36 (4):315 - 336.score: 60.0
    Adapted from Chan's (2000) model depicting success of litigation, this paper argues that with the application of various legislation, health maintenance organizations' (HMOs') violations of service fairness to each group: enrollees, physicians, and hospitals give rise to each group's lawsuits against the HMOs. Various authors (Bowen et al., 1999; Seiders and Berry, 1998) indicate that justice concepts such as distributive, procedural, and interactional justice can be applied to the area of service fairness. The violation of these underlying justice principles (...)
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  11. Timothy Chan (2010). Moore's Paradox is Not Just Another Pragmatic Paradox. Synthese 173 (3):211 - 229.score: 30.0
    One version of Moore’s Paradox is the challenge to account for the absurdity of beliefs purportedly expressed by someone who asserts sentences of the form ‘p & I do not believe that p’ (‘Moorean sentences’). The absurdity of these beliefs is philosophically puzzling, given that Moorean sentences (i) are contingent and often true; and (ii) express contents that are unproblematic when presented in the third-person. In this paper I critically examine the most popular proposed solution to these two puzzles, according (...)
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  12. Ho Mun Chan (2004). Sharing Death and Dying: Advance Directives, Autonomy and the Family. Bioethics 18 (2):87–103.score: 30.0
  13. Timothy Chan (2008). Belief, Assertion and Moore's Paradox. Philosophical Studies 139 (3):395 - 414.score: 30.0
    In this article I argue that two received accounts of belief and assertion cannot both be correct, because they entail mutually contradictory claims about Moore’s Paradox. The two accounts in question are, first, the Action Theory of Belief (ATB), the functionalist view that belief must be manifested in dispositions to act, and second, the Belief Account of Assertion (BAA), the Gricean view that an asserter must present himself as believing what he asserts. It is generally accepted also that Moorean assertions (...)
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  14. Joseph Chan (2000). Legitimacy, Unanimity, and Perfectionism. Philosophy and Public Affairs 29 (1):5–42.score: 30.0
  15. David K. Chan (2000). Intention and Responsibility in Double Effect Cases. Ethical Theory and Moral Practice 3 (4):405-434.score: 30.0
    I argue that the moral distinction in double effect cases rests on a difference not in intention as traditionally stated in the Doctrine of Double Effect (DDE), but in desire. The traditional DDE has difficulty ensuring that an agent intends the bad effect just in those cases where what he does is morally objectionable. I show firstly that the mental state of a rational agent who is certain that a side-effect will occur satisfies Bratman's criteria for intending that effect. I (...)
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  16. Joseph Chan (2007). Democracy and Meritocracy: Toward a Confucian Perspective. Journal of Chinese Philosophy 34 (2):179–193.score: 30.0
  17. Sin Yee Chan (2000). Gender and Relationship Roles in the Analects and the Mencius. Asian Philosophy 10 (2):115 – 132.score: 30.0
    In this paper I argue that the conception of gender as illustrated in the Analects and the Mencius is basically a functional one that assigns women a domestic role. I show how this conception might imply the exclusion of women from the moral ideal of chun-tzu, which would result in the further subordination of women as wives to men as husbands in the context of the Confucian role system. On the other hand, I show how the Confucian role system can (...)
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  18. Ho Mun Chan (2005). Rawls' Theory of Justice: A Naturalistic Evaluation. Journal of Medicine and Philosophy 30 (5):449 – 465.score: 30.0
  19. Sarah Chan & John Harris (2009). Free Riders and Pious Sons – Why Science Research Remains Obligatory. Bioethics 23 (3):161-171.score: 30.0
    John Harris has previously proposed that there is a moral duty to participate in scientific research. This concept has recently been challenged by Iain Brassington, who asserts that the principles cited by Harris in support of the duty to research fail to establish its existence. In this paper we address these criticisms and provide new arguments for the existence of a moral obligation to research participation. This obligation, we argue, arises from two separate but related principles. The principle of fairness (...)
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  20. David K. Chan (2004). Are There Extrinsic Desires? Noûs 38 (2):326-50.score: 30.0
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  21. Alan K. L. Chan (2000). Confucian Ethics and the Critique of Ideology. Asian Philosophy 10 (3):245 – 261.score: 30.0
    The debate between Hans-Georg Gadamer and Jürgen Habermas provides a fresh perspective from which Confucian philosophy may be approached. In this paper, focusing on the Lunyu (Analects), I argue that the sayings of Confucius reflect an essentially 'conservative' orientation, finding in tradition a reservoir of insight and truth. There is a critical dimension to it in that ethical reflection and self-cultivation would enable the individual to challenge particular claims of tradition. However, can self-cultivation transcend tradition as a whole and enable (...)
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  22. Y. H. Wong & Ricky Yee-kwong Chan (1999). Relationship Marketing in China: Guanxi, Favouritism and Adaptation. [REVIEW] Journal of Business Ethics 22 (2):107 - 118.score: 30.0
    One of the hot research topics today is relationship marketing. However, little research has been carried out in understanding the complex concepts of Guanxi (relationship) in a Chinese society. This research describes a study to operate the constructs of guanxi and explores the importance of guanxi in relationship development in order to present a new Guanxi framework. A study of both Western and Chinese literature provides foundations of the Guanxi perspectives. The constructs of adaptation, trust, opportunism and favour are identified. (...)
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  23. Ricky Y. K. Chan, Y. H. Wong & T. K. P. Leung (2008). Applying Ethical Concepts to the Study of “Green” Consumer Behavior: An Analysis of Chinese Consumers' Intentions to Bring Their Own Shopping Bags. [REVIEW] Journal of Business Ethics 79 (4):469 - 481.score: 30.0
    Drawing on the general ethics and social psychology literature, this study presents a model to delineate the major factors likely to affect consumers’ intentions to bring their own shopping bags when visiting a supermarket (called “bring your own bags” or “BYOB” intention). The model is empirically validated using a survey of 250 Chinese consumers. Overall, the findings support the hypothesized direct influence of teleological evaluation and habit on BYOB (...)
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  24. Wing-Tsit Chan (1955). The Evolution of the Confucian Concept Jên. Philosophy East and West 4 (4):295-319.score: 30.0
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  25. J. S. & M. Gary (2008). Plotinus on the Soul's Omnipresence in Body. International Journal of the Platonic Tradition 2 (2):113-127.score: 30.0
    In examining Ennead VI 4[22], we find Plotinus in conflict with modern, i.e., Cartesian or Kantian, assumptions about the relation of soul and body and the identification of the self with the subject. Curiously, his images and exposition are more in tune with Twentieth Century notions such as wave and field. With these as keys, we are in a position to unlock the subtlety of Plotinus' analysis of the way soul and body are present together, with sensation structured through the (...)
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  26. Sin Yee Chan (2006). The Confucian Notion of Jing (Respect). Philosophy East and West 56 (2):229 - 252.score: 30.0
    : Jing (respect) in ancient Confucianism can be seen as referring to either a frame of mind or an intentional state that includes the elements of singlemindedness, concentration, seriousness, caution, and a strong sense of responsibility. Hence, it can be seen as a due regard based on the perception of the worth of its object. It is the central element and the germ of li (ritual). A critical comparison is made between jing and the ideas of appraisal respect, recognition respect, (...)
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  27. Marjorie Chan (2003). Corporate Espionage and Workplace Trust/Distrust. Journal of Business Ethics 42 (1):45 - 58.score: 30.0
    The central focus of this research is: The growing corporate espionage activities due to fierce competition lead to highly controlling security measures and intensive employee monitoring which bring about distrust in the workplace. The paper examines various research works on trust and distrust. It highlights the conflictful demands managers face. They have to deter espionage activities, but at the same time, build trusting relationships in the workplace. The paper also describes various operations, personnel, physical and technical countermeasuresto combat corporate espionage (...)
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  28. Sarah Chan & Muireann Quigley (2007). Frozen Embryos, Genetic Information and Reproductive Rights. Bioethics 21 (8):439–448.score: 30.0
    Recent ethical and legal challenges have arisen concerning the rights of individuals over their IVF embryos, leading to questions about how, when the wishes of parents regarding their embryos conflict, such situations ought to be resolved. A notion commonly invoked in relation to frozen embryo disputes is that of reproductive rights: a right to have (or not to have) children. This has sometimes been interpreted to mean a right to have, or not to have, one's own genetic children. But can (...)
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  29. Kai M. A. Chan (2003). Intransitivity and Future Generations: Debunking Parfit's Mere Addition Paradox. Journal of Applied Philosophy 20 (2):187–200.score: 30.0
  30. Joseph Chan (2002). Moral Autonomy, Civil Liberties, and Confucianism. Philosophy East and West 52 (3):281-310.score: 30.0
    Three claims are defended. (1) There is a conception of moral autonomy in Confucian ethics that to a degree can support toleration and freedom. However, (2) Confucian moral autonomy is different from personal autonomy, and the latter gives a stronger justification for civil and personal liberties than does the former. (3) The contemporary appeal of Confucianism would be strengthened by including personal autonomy, and this need not be seen as forsaking Confucian ethics but rather as an internal revision in response (...)
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  31. Wing-cheuk Chan (2006). Mou Zongsan's Transformation of Kant's Philosophy. Journal of Chinese Philosophy 33 (1):125–139.score: 30.0
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  32. Ho Mun Chan & Hektor K. T. Yan (2007). Is There a Geography of Thought for East-West Differences? Why or Why Not? Educational Philosophy and Theory 39 (4):383–403.score: 30.0
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  33. Allan K. K. Chan, Po-Keung Ip & Kit-Chun Joanna Lam (2009). Business Ethics in Greater China: An Introduction. [REVIEW] Journal of Business Ethics 88 (1):1 - 9.score: 30.0
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  34. Wing-Tsit Chan (1957). Neo-Confucianism and Chinese Scientific Thought. Philosophy East and West 6 (4):309-332.score: 30.0
  35. Wing-Cheuk Chan (2003). Phenomenology of Technology: East and West. Journal of Chinese Philosophy 30 (1):1–18.score: 30.0
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  36. Wing-Tsit Chan (1953). A Bibliography of Chinese Philosophy. Philosophy East and West 3 (3):241-256.score: 30.0
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  37. Ho Mun Chan & Sam Pang (2007). Long-Term Care: Dignity, Autonomy, Family Integrity, and Social Sustainability: The Hong Kong Experience. Journal of Medicine and Philosophy 32 (5):401 – 424.score: 30.0
    This article reveals the outcome of a study on the perceptions of elders, family members, and healthcare professionals and administration providing care in a range of different long-term care facilities in Hong Kong with primary focus on the concepts of autonomy and dignity of elders, quality and location of care, decision making, and financing of long term care. It was found that aging in place and family care were considered the best approaches to long term care insofar as procuring and (...)
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  38. Eng Tuck Cheah, Wen Li Chan & Corinne Lin Lin Chieng (2007). The Corporate Social Responsibility of Pharmaceutical Product Recalls: An Empirical Examination of U.S. And U.K. Markets. [REVIEW] Journal of Business Ethics 76 (4):427 - 449.score: 30.0
    The pressure on companies to practice corporate social responsibility (CSR) has gained momentum in recent times as a means of sustaining competitive advantage in business. The pharmaceutical industry has been acutely affected by this trend. While pharmaceutical product recalls have become rampant and increased dramatically in recent years, no comprehensive study has been conducted to study the effects of announcements of recalls on the shareholder returns of pharmaceutical companies. As product recalls could significantly damage a company's reputation, profitability and brand (...)
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  39. Wing-Tsit Chan (1961). Chinese Philosophy in Communist China. Philosophy East and West 11 (3):115-123.score: 30.0
  40. Joseph Chan & David Miller (1991). Elster on Self-Realization in Politics: A Critical Note. Ethics 102 (1):96-102.score: 30.0
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  41. Wing-Tsit Chan (1956). Hu Shih and Chinese Philosophy. Philosophy East and West 6 (1):3-12.score: 30.0
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  42. Wing-Tsit Chan (1967). Neo-Confucianism: New Ideas in Old Terminology. Philosophy East and West 17 (1/4):15-35.score: 30.0
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  43. Gaverick Matheny & Kai M. A. Chan (2005). Human Diets and Animal Welfare: The Illogic of the Larder. [REVIEW] Journal of Agricultural and Environmental Ethics 18 (6):579-594.score: 30.0
    Few moral arguments have been made against vegetarian diets. One exception is the “Logic of the Larder:” We do animals a favor by purchasing their meat, eggs, and milk, for if we did not purchase these products, fewer animals would exist. This argument fails because many farm animals have lives that are probably not worth living, while others prevent a significant number of wild animals from existing. Even if this were not so, the purchase of animal products uses resources that (...)
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  44. Julia Tao Lai Po Wah, Ho Mun Chan & Ruiping Fan (2007). Exploring the Bioethics of Long-Term Care. Journal of Medicine and Philosophy 32 (5):395 – 399.score: 30.0
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  45. T. S. Chan & Robert W. Armstrong (1999). Comparative Ethical Report Card: A Study of Australian and Canadian Manager's Perceptions of International Marketing Ethics Problems. [REVIEW] Journal of Business Ethics 18 (1):3 - 15.score: 30.0
    This research study sought to identify and categorize international marketing ethical problems that confront business managers in Australia and Canada. The study focused on ten major ethical problems developed from previous exploratory research. Managers from both countries indicate that the most frequently cited ethical problem is "gifts/ favors/entertainment" and the most important ethical problem is "large-scale bribery". However, there exist significant differences in terms of rankings and mean values of frequency and importance ratings for other ethical problems.
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  46. Christine W. Chan (2003). Cognitive Modeling and Representation of Knowledge in Ontological Engineering. Brain and Mind 4 (2):269-282.score: 30.0
    This paper describes the processes of cognitive modeling and representation of human expertise for developing an ontology and knowledge base of an expert system. An ontology is an organization and classification of knowledge. Ontological engineering in artificial intelligence (AI) has the practical goal of constructing frameworks for knowledge that allow computational systems to tackle knowledge-intensive problems and supports knowledge sharing and reuse. Ontological engineering is also a process that facilitates construction of the knowledge base of an intelligent system, which can (...)
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  47. Sin Yee Chan (1999). Standing Emotions. Southern Journal of Philosophy 37 (4):495-513.score: 30.0
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  48. Wing-Tsit Chan (1958). Transformation of Buddhism in China. Philosophy East and West 7 (3/4):107-116.score: 30.0
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  49. Ton van der Wiele, Peter Kok, Richard McKenna & Alan Brown (2001). A Corporate Social Responsibility Audit Within a Quality Management Framework. Journal of Business Ethics 31 (4):285 - 297.score: 30.0
    In this paper a corporate social responsibility audit is developed following the underlying methodology of the quality award/excellence models. Firstly the extent to which the quality awards already incorporate the development of social responsibility is examined by looking at the Malcolm Baldrige National Quality Award and the European Quality Award. It will be shown that the quality awards do not yet include ethical aspects in relation to social responsibility. Both a clear definition of social responsibility and an improved audit instrument (...)
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  50. Sin Yee Chan (2000). Can Shu Be the One Word That Serves as the Guiding Principle of Caring Actions? Philosophy East and West 50 (4):507-524.score: 30.0
    It is argued that shu involves one's identification with another person while one criticizes the latter's perspective based on one's own. A mechanism is proposed for developing this sort of critique, based on some significant Confucian values. Finally, shu is applied to the context of caring actions, and it is shown how it can help to solve some of the problems arising in caring for others.
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