Search results for 'Guo Zhan' (try it on Scholar)

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  1. Guichun Guo (ed.) (2009). Dang Dai Ke Xue Zhe Xue de Fa Zhan Qu Shi =. Jing Ji Ke Xue Chu Ban She.
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  2. Guichun Guo (ed.) (2006). Ke Xue da Zhan Yu Hou Xian Dai Zhu Yi Ke Xue Guan. Ke Xue Chu Ban She.
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  3. Guichun Guo & Sumei Cheng (eds.) (2008). Ke Xue Zhe Xue de Xin Jin Zhan. Ke Xue Chu Ban She.
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  4.  85
    Guo Zhan (1984). On the Efficacy, Effect, and Feedback of Practice. Contemporary Chinese Thought 15 (3):54-74.
    The article is of the opinion that simultaneous with the study of practice as an aggregate that conditions the movement of knowledge an in-depth inquiry should be made into the structure and function of practice and its law of development from different angles. The article lays emphasis on probing into the following: the process in which the capacity for practice is converted from potential into reality and the specific social and historical conditions for the conversion; the dialectic relations between the (...)
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  5. Feng Guo (2006). Zhongguo Gu Dai de Zhi Guo Li Nian. Shanxi Ren Min Chu Ban She.
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  6. Zhen Chi (2006). Jing Jing de Si Xiang Zhi He: Zhan Guo Shi Qi Guo Jia Si Xiang Yan Jiu. Wen Jin Chu Ban She.
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  7. Sinian Fu (2007). "Zhan Guo Zi Jia" Yu "Shi Ji" Jiang Yi. Tianjin Gu Ji Chu Ban She.
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  8. Zhendong Geng (2011). "Guanzi" Yan Jiu Shi: Zhan Guo Zhi Song Dai. Xue Yuan Chu Ban She.
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  9. Ge Lei (2008). Dao Shu Wei Tian Zi He: Hou Zhan Guo Si Xiang Shi Lun. Hebei da Xue Chu Ban She.
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  10. Ruohui Li (2012). Chun Qiu Zhan Guo Si Xiang Shi Tan Wei. Yi Wen Yin Shu Guan Gu Fen You Xian Gong Si.
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  11. Rui Li (2011). Zhan Guo Qin Han Shi Qi de Xue Pai Wen Ti Yan Jiu =. Beijing Shi Fan da Xue Chu Ban She.
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  12. Xiaolin Wang (2013). Cong Han Cai Dao He Hun: Riben Guo Xue Si Xiang de Xing Cheng Yu Fa Zhan. Lian Jing Chu Ban Shi Ye Gu Fen You Xian Gong Si.
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  13. Rongyou Wang & Chunchen Sun (eds.) (2010). Lun Li Shi Ye Xia de She Hui Fa Zhan: Di Shi Qi Ci Zhong Han Lun Li Xue Guo Ji Xue Shu Yan Tao Hui Lun Wen Ji. Anhui da Xue Chu Ban She.
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  14. Xinsheng Wang (ed.) (2005). 21 Shi Ji Dong Fang Si Xiang de Zhan Wang Guo Ji Xue Shu Yan Tao Hui Lun Wen Ji. Beijing da Xue Chu Ban She.
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  15. Guang Wu, Ming Qian & Yongge Chen (eds.) (2005). Dang Dai Ru Xue de Fa Zhan Fang Xiang: Dang Dai Ru Xue Guo Ji Xue Shu Yan Tao Hui Lun Wen Ji. Han Yu da Ci Dian Chu Ban She.
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  16. Liwen Zhang (ed.) (2005). Ru Jia Si Xiang Zai Shi Jie de Chuan Bo Yu Fa Zhan: Guo Ji Ru Xue Lun Tan, 2004. Hebei da Xue Chu Ban She.
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  17.  9
    Shan Jiang, Lei Zhu, Xiuyan Guo, Wendy Ma, Zhiliang Yang & Zoltan Dienes (2012). Unconscious Structural Knowledge of Tonal Symmetry: Tang Poetry Redefines Limits of Implicit Learning. Consciousness and Cognition 21 (1):476-486.
    The study aims to help characterize the sort of structures about which people can acquire unconscious knowledge. It is already well established that people can implicitly learn n-grams and also repetition patterns. We explore the acquisition of unconscious structural knowledge of symmetry. Chinese Tang poetry uses a specific sort of mirror symmetry, an inversion rule with respect to the tones of characters in successive lines of verse. We show, using artificial poetry to control both n-gram structure and repetition patterns, that (...)
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  18.  50
    Weiwen Chen, Xiuyan Guo, Jinghua Tang, Lei Zhu, Zhiliang Yang & Zoltan Dienes (2011). Unconscious Structural Knowledge of Form–Meaning Connections. Consciousness and Cognition 20 (4):1751-1760.
    We investigated the implicit learning of a linguistically relevant variable in a natural language context . Trial by trial subjective measures indicated that exposure to a form–animacy regularity led to unconscious knowledge of that regularity. Under the same conditions, people did not learn about another form–meaning regularity when a linguistically arbitrary variable was used instead of animacy . Implicit learning is constrained to acquire unconscious knowledge about features with high prior probabilities of being relevant in that domain.
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  19.  21
    Xiuyan Guo, Li Zheng, Lei Zhu, Zhiliang Yang, Chao Chen, Lei Zhang, Wendy Ma & Zoltan Dienes (2011). Acquisition of Conscious and Unconscious Knowledge of Semantic Prosody. Consciousness and Cognition 20 (2):417-425.
    An experiment explored the acquisition of conscious and unconscious knowledge of semantic prosody in a second language under incidental and intentional learning conditions. Semantic prosody is the conotational coloring of the semantics of a word, largely uncaptured by dictionary definitions. Contrary to some claims in the literature, we revealed that both conscious and unconscious knowledge were involved in the acquisition of semantic prosody. Intentional learning resulted in similar unconscious but more conscious knowledge than incidental learning. The results are discussed in (...)
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  20.  15
    Philippe Rochat, Erin Robbins, Claudia Passos-Ferreira, Angela Donato Oliva, Maria D. G. Dias & Liping Guo (2014). Ownership Reasoning in Children Across Cultures. Cognition 132 (3):471-484.
    To what extent do early intuitions about ownership depend on cultural and socio-economic circumstances? We investigated the question by testing reasoning about third party ownership conflicts in various groups of three- and five-year-old children (N = 176), growing up in seven highly contrasted social, economic, and cultural circumstances (urban rich, poor, very poor, rural poor, and traditional) spanning three continents. Each child was presented with a series of scripts involving two identical dolls fighting over an object of possession. The child (...)
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  21.  14
    Fengying Li, Xiuyan Guo, Lei Zhu, Zhiliang Yang & Zoltan Dienes (2013). Implicit Learning of Mappings Between Forms and Metaphorical Meanings. Consciousness and Cognition 22 (1):174-183.
    Previous research has shown that people can implicitly acquire mappings between word forms and literal meanings . We argue, from the metaphor-representation and embodiment perspectives, that people can unconsciously establish mappings between word forms and not only literal but also metaphorical meanings. Using Williams’ paradigm, we found that transfer of form-meaning connections from a concrete domain to an abstract domain was achieved in a metaphor-consistent way without awareness. Our results support the view that unconscious knowledge can be flexibly deployed in (...)
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  22.  15
    Lin Guo & Ida C. Schick (2003). The Impact of Committee Caracteristics on the Success of Healthcare Ethics Committees. HEC Forum 15 (3):287-299.
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  23.  7
    Feifei Li, Shan Jiang, Xiuyan Guo, Zhiliang Yang & Zoltan Dienes (2013). The Nature of the Memory Buffer in Implicit Learning: Learning Chinese Tonal Symmetries. Consciousness and Cognition 22 (3):920-930.
    Previous research has established that people can implicitly learn chunks, which do not require a memory buffer to process. The present study explores the implicit learning of nonlocal dependencies generated by higher than finite-state grammars, specifically, Chinese tonal retrogrades and inversions , which do require buffers . People were asked to listen to and memorize artificial poetry instantiating one of the two grammars; after this training phase, people were informed of the existence of rules and asked to classify new poems, (...)
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  24.  8
    Xiuyan Guo, Shan Jiang, Hongyi Wang, Lei Zhu, Jinghua Tang, Zoltan Dienes & Zhiliang Yang (2013). Unconsciously Learning Task-Irrelevant Perceptual Sequences. Consciousness and Cognition 22 (1):203-211.
    We demonstrated unconscious learning of task-irrelevant perceptual regularities in a Serial Reaction Time task in both visual and auditory domains. Participants were required to respond to different letters or syllables which occurred in random order. Unbeknownst to participants, the color of the two letters or the tone of the syllables varied according to certain rules. Reaction times indicated that people indeed learnt both the color and tonal regularities indicating that task-irrelevant sequence structure can be learned perceptually. In a subsequent prediction (...)
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  25.  9
    Xiajun Hu & Jing Guo (2011). Evil Human Nature: From the Perspectives of St. Augustineand Hsun Tzu. Open Journal of Philosophy 1 (2):61.
    The view of evil human nature is important in Chinese and western cultures. The thesis chooses evil human in St. Augustine’s thoughts and Hsun Tzu’s thoughts to compare and analyze evil in these two. St. Augustine, who is called “the Saint of God”, views the definition of evil, the resource of it, and salvations of it from the aspect of religious beliefs. He considers that evil is the privation of goodness and is not created by God. Because God is omnipotent (...)
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  26.  1
    Yang Guo, Barbara‐Ann Adelstein & George L. Rubin (2007). Availability and Development of Guidelines in a Tertiary Teaching Hospital. Journal of Evaluation in Clinical Practice 13 (4):632-638.
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  27.  8
    Jinghua Guo (2015). The Multi-Dimensional Model of Cross-Cultural Interpretation as an Anti-Centralist Tool in World Literature Perspectives. Cultura 12 (1):197-210.
    This paper argues for a dialogical approach to the cultural relations between East and West. Recognizing the importance of Edward Said’s 1978 work Orientalism, the paper shows a desire to recover more positive approaches that endeavor to integrate Eastern culture and its influence upon the West, not in terms of power or domination, but in terms of cross-cultural encounters. In order to briefly exemplify the debate, I use two examples from Chinese folk culture in the form of movie adaptations in (...)
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  28.  19
    Dingping Guo (2010). Japanese Political Studies in China: Progress, Problems and Prospects. Japanese Journal of Political Science 11 (3):333-354.
    The quantity and quality of Japanese political studies in China are influenced by political developments in China and Japan, Sino-Japanese relations, and academic development of political science. After the collapse of Japan's bubble economy and the end of the LDP's long rule in the early 1990s, many Chinese scholars diverted their attention from economic issues and took more interest in Japanese political studies. Political issues such as the resurgence of nationalism, the rise of right-wing forces, the end of the , (...)
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  29.  60
    Z. Guo (1995). Chinese Confucian Culture and the Medical Ethical Tradition. Journal of Medical Ethics 21 (4):239-246.
    The Confucian culture, rich in its contents and great in its significance, exerted on the thinking, culture and political life of ancient China immense influences, unparalleled by any other school of thought or culture. Confucian theories on morality and ethics, with 'goodness' as the core and 'rites' as the norm, served as the 'key notes' of the traditional medical ethics of China. The viewpoints of Confucianism on benevolence and material interests, on good and evil, on kindheartedness, and on character cultivation (...)
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  30.  8
    Ida Critelli Schick & Lin Guo (2001). Ethics Committees Identify Success Factors: A National Survey. [REVIEW] HEC Forum 13 (4):344-360.
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  31.  4
    Judith Shu-Chu Shiao, David Koh, Li-Hua Lo, Meng-Kin Lim & Yueliang Leon Guo (2007). Factors Predicting Nurses' Consideration of Leaving Their Job During the Sars Outbreak. Nursing Ethics 14 (1):5-17.
    Taiwan was affected by an outbreak of severe acute respiratory syndrome (SARS) in early 2003. A questionnaire survey was conducted to determine (1) the perceptions of risk of SARS infection in nurses; (2) the proportion of nurses considering leaving their job; and (3) work as well as non-work factors related to nurses' consideration of leaving their job because of the SARS outbreak. Nearly three quarters (71.9%) of the participants believed they were 'at great risk of exposure to SARS', 49.9% felt'an (...)
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  32.  11
    Rui-Hong Guo (1988). Jokes, Transgression, and Laughter. Semiotics:553-558.
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  33.  17
    Qiyong Guo (2006). An Exposition of Zhou Yi Studies in Modern Neo-Confucianism. Frontiers of Philosophy in China 1 (2):185-203.
    The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and transformations. Xiong Shili's ontological-cosmological theory takes "qian yuan" as its center; Ma Yifu has a theory of ontology-cultivation centered on "nature-principle"; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of "completely knowing the fathomless and understanding transformation" as a moral metaphysics; and in Tang Junyi there is a theory (...)
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  34.  4
    Ming Dong Gu & Jianping Guo (2015). How Can We Cross the Intellectual Divide Between East and West?: Reflections on Reading “Toward a Complementary Consciousness and Mutual Flourishing of Chinese and Western Cultures: The Contributions of Process Philosophers”. Philosophy East and West 65 (1):298-315.
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  35. Wei-Ming Tu, Qiyong Guo & Wenlong Zheng (2002). Du Weiming Wen Ji. Monograph Collection (Matt - Pseudo).
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  36.  10
    Rui-Hong Guo (1989). Money Cannot Buy Time. Semiotics:328-336.
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  37.  9
    Yongqun He, Sirarat Sarntivijai, Yu Lin, Zuoshuang Xiang, Abra Guo, Shelley Zhang, Desikan Jagannathan, Luca Toldo, Cui Tao & Barry Smith (2014). OAE: The Ontology of Adverse Events. Journal of Biomedical Semantics 5 (29).
    A medical intervention is a medical procedure or application intended to relieve or prevent illness or injury. Examples of medical interventions include vaccination and drug administration. After a medical intervention, adverse events (AEs) may occur which lie outside the intended consequences of the intervention. The representation and analysis of AEs are critical to the improvement of public health. Description: The Ontology of Adverse Events (OAE), previously named Adverse Event Ontology (AEO), is a community-driven ontology developed to standardize and integrate data (...)
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  38.  5
    Dingping Guo (2003). Bruce J. Dickson, Political Implications of Red Capitalists in China, Cambridge: Cambridge University Press, 2003. Japanese Journal of Political Science 4 (2):365-367.
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  39.  11
    Yi Guo (2008). Human Nature, Mind and Virtue. Proceedings of the Xxii World Congress of Philosophy 10:143-147.
    The key issue of traditional theories of human nature in China is De or virtue, Yu or desire and their correlation. It leads to two developing currents: one is the old tradition since Xia, Shang and Zhou, the Three Dynasties which take desire as nature, another is the new tradition later Confucius initiated which take virtue as nature. So the understanding of human nature in early China experienced a process from desire to virtue, or from the instinct of human to (...)
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  40.  31
    Shiyou Zhan (2007). Cultivation (Jiaohua, 教化): The Goal of Xunzi's Ethical Thought. [REVIEW] Frontiers of Philosophy in China 2 (1):25-49.
    Xunzi carried on the noble ambitions of “Zhou Kong Jiaohua 周孔教化” and systematically demonstrated the necessity of cultivation and how to realize it. Starting from the belief that human nature is evil, he argues that cultivation was necessary and its teachings must penetrate the mind. The key of cultivation is to cultivate man’s feelings, encourage man to behave properly, and attempt to mold his nature through Ritual cultivation, Musical cultivation, and the Five Classics. The main point of Xunzi’s ethical thought (...)
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  41.  15
    Qingben Li & Jinghua Guo (2012). Rethinking the Relationship Between China and the West. Cultura 9 (2):45-60.
    In the age of Globalization, cultural identity is a pointed and hotly debated question in academia. Cultural identity involves a core of traditional values and therecognition of several developing layers: the individual, the community and the nation. China has two dominant cultural tendencies: conservatism and protectionism. This has resulted in rejecting Western discourse to preserve a supposedly unchangeable Chinese identity. Comparative models that study cultural and literary exchanges between China and the West were based on dualist perceptions of spatio-temporal orientation. (...)
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  42.  5
    Maosheng Guo (2008). Postmodern Pedagogy. American Journal of Semiotics 11 (3/4):103 - 114.
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  43.  33
    Guichun Guo (2007). The Methodological Significance of Scientific Metaphor. Frontiers of Philosophy in China 2 (3):437-453.
    The essential significance of scientific metaphor lies in applying the general metaphorical theory to specific interpretations and elaborations of scientific theories to form a methodology of scientific explanation. It is a contextual grasp of objective reality. A given metaphorical context and its grasp of the essence of reality can only be valid when the context is continually restructured. Taking the context as a whole, the methodological characteristic of scientific metaphor lies in the unity of understanding and choice, experience and concepts, (...)
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  44.  4
    Zhihua Guo, Huaixin Cao & Shixian Qu (2015). Structures of Three Types of Local Quantum Channels Based on Quantum Correlations. Foundations of Physics 45 (4):355-369.
    In a bipartite quantum system, quantum states are classified as classically correlated and quantum correlated states, the later are important resources of quantum information and computation protocols. Since correlations of quantum states may vary under a quantum channel, it is necessary to explore the influence of quantum channels on correlations of quantum states. In this paper, we discuss CC-preserving, QC-breaking and strongly CC-preserving local quantum channels of the form \ and obtain the structures of these three types of local quantum (...)
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  45.  2
    Lars Helge Hass, Monika Tarsalewska & Feng Zhan (forthcoming). Equity Incentives and Corporate Fraud in China. Journal of Business Ethics.
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  46.  5
    Xufang Zhan (1989). Changes in the Attitude of Chinese Philosophical Circles Towards Pragmatism. Studies in East European Thought 38 (1):99-104.
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  47.  27
    Jiahong Guo (2009). The Incorporation of Moorean Type Information by Introspective Agents. Frontiers of Philosophy in China 4 (3):470-482.
    The main task is to discuss the issue in belief dynamics in which philosophical beliefs and rational introspective agents incorporate Moorean type new information. First, a brief survey is conducted on Moore’s Paradox, and one of its solutions is introduced with the help of Update Semantics. Then, we present a Dynamic Doxastic Logic (DDL) which revises the belief of introspective agents put forward by Lindström & Rabinowicz. Next, we attempt to incorporate Moorean type new information within the DEL (DDL) framework, (...)
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  48.  7
    Lankun Guo, Guo-Qiang Zhang & Qingguo Li (2011). Fuzzy Closure Systems on L-Ordered Sets. Mathematical Logic Quarterly 57 (3):281-291.
    In this paper, notions of fuzzy closure system and fuzzy closure L—system on L—ordered sets are introduced from the fuzzy point of view. We first explore the fundamental properties of fuzzy closure systems. Then the correspondence between fuzzy closure systems and fuzzy closure operators is established. Finally, we study the connections between fuzzy closure systems and fuzzy Galois connections. © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim.
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  49.  6
    Sun-Wei Guo (2013). China's “Gene War of the Century” and Its Aftermath: The Contest Goes On. Minerva 51 (4):485-512.
    Following the successful cloning of genes for mostly rare genetic diseases in the early 1990s, there was a nearly universal enthusiasm that similar approaches could be employed to hunt down genes predisposing people to complex diseases. Around 1996, several well-funded international gene-hunting teams, enticed by the low cost of collecting biological samples and China’s enormous population, and ushered in by some well-connected Chinese intermediaries, came to China to hunt down disease susceptibility genes. This alarmed and, in some cases, enraged many (...)
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  50.  22
    Qiyong Guo (2007). Mou Zongsan's View of Interpreting Confucianism by “Moral Autonomy”. Frontiers of Philosophy in China 2 (3):345-362.
    Mou Zongsan uses the highest moral principle “autonomy” to interpret Confucius’ benevolence and Mencius’ “inherent benevolence and righteousness”, focuses on the self-rule of the will. It does not do any harm to Mencius’ learning, on the contrary, it is conducive to the communication between Chinese and Western philosophies. If we stick to Kant’s moral self autonomy and apply it to interpreting Zhu Xi’s moral theory, similarly we will discover the implications of Zhu Xi’s “autonomy” in his moral learning. Therefore, it (...)
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