Search results for 'H. -L. Liu' (try it on Scholar)

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  1. Darren A. Natale, Cecilia N. Arighi, Winona Barker, Judith Blake, Ti-Cheng Chang, Zhangzhi Hu, Hongfang Liu, Barry Smith & Cathy H. Wu (2007). Framework for a Protein Ontology. BMC Bioinformatics, Nov. 2007, 8(Suppl. 9) 8 (9):S1.score: 120.0
    Biomedical ontologies are emerging as critical tools in genomic and proteomic research where complex data in disparate resources need to be integrated. A number of ontologies exist (...)
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  2. James H. Liu (2011). On the Limited Foundations of Western Skepticism Towards Indigenous Psychological Thinking: Pragmatics, Politics, and Philosophy of Indigenous Psychology. Social Epistemology 25 (2):133 - 140.score: 120.0
    The problem of defining culture has exercised anthropologists but not cross?cultural psychologists because psychological science is based on quantitative forms of empiricism where the validity of (...)categorical boundaries is determined by their predictive utility. Furthermore, many indigenous psychologies have been allied to nation?building projects in the developing world that choose to gloss over within state ethnic differences for the purposes of national strength and unity. Finally, Carl Martin Allwood?s target article ?On the foundation of the indigenous psychologies? (2011, Social Epistemology 25 (1): 3?14) is grounded in western thinking about science that privileges analytical philosophy, particularly the importance of constructing definitional categories as the basis of its critique of indigenous psychologies. This is a limited basis for thinking about psychological science whose flaws have been exposed by highly visible critiques on analytical versus holistic thinking. From the point of view of Asian social psychologists, there is no analytical solution as to where to draw the boundaries of culture because culture is a social construction that will vary according to the situation and motives at play in different situations. But this is not an intractable problem because all human psychology is intentionally realized with elements of social construction that are part and parcel of experienced reality. (shrink)
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  3. Shu-Hsien Liu (1983). Thomé H. Fang, Chinese Philosophy: Its Spirit and Its Development, Linking Publishing Co., Ltd., Taipei, 1981, 568 Pp. [REVIEW] Journal of Chinese Philosophy 10 (4):411-416.score: 120.0
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  4. Jinyu Liu (2010). China and Rome (F.-H.) Mutschler, (A.) Mittag (Edd.) Conceiving the Empire. China and Rome Compared. Pp. Xx + 481, Ills, Maps. Oxford: Oxford University Press, 2008. Cased, £85. ISBN: 978-0-19-921464-. [REVIEW] The Classical Review 60 (01):227-.score: 120.0
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  5. Jeeloo Liu (2002). Physical Externalism and Social Externalism: Are They Really Compatible? Journal of Philosophical Research 27:381-404.score: 90.0
    Putnam and Burge have been viewed as launching a joint attack on individualism, the view that the content of one's psychological state is determined by what (...)is in the head . Putnam argues that meanings are not in the head while Burge argues that beliefs are not in the head either, and both have come up with convincing arguments against individualism. It is generally conceived that Putnam's view is a version of physical externalism, which argues that factors in the physical environment play a role in determining the meanings of natural kind terms. Burge, on the other hand, is regarded as following up Putnam's argument to bring in factors in the social environment for the determination of belief. Burge's view has been commonly referred to as 'social externalism.' The general consensus in the field is that physical externalism and social externalism are compatible views. Furthermore, both Putnam and Burge seem to endorse each others position for the most part. In this paper, however, I shall argue against this general view to show that the two theories are deep down incompatible. (shrink)
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