Search results for 'Hua Hua' (try it on Scholar)

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  1. Wang Yu-min Yang Xian Hua (2002). Yang Xian-Hua Philosophical Concern on the Theory of Labor-Value [J]. Modern Philosophy 4:006.score: 1200.0
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  2. Steven O. Kimbrough & Hua Hua (1991). On Nonmonotonic Reasoning with the Method of Sweeping Presumptions. Minds and Machines 1 (4):393-416.score: 900.0
    <span class='Hi'>span> Reasoning almost always occurs in the face of incomplete information.<span class='Hi'>span> Such reasoning is nonmonotonic in the sense that conclusions drawn may (...) later be withdrawn when additional information is obtained.<span class='Hi'>span> There is an active literature on the problem of modeling such nonmonotonic reasoning,<span class='Hi'>span> yet no category of method-let alone a single method-has been broadly accepted as the right approach.<span class='Hi'>span> This paper introduces a new method,<span class='Hi'>span> called sweeping presumptions,<span class='Hi'>span> for modeling nonmonotonic reasoning.<span class='Hi'>span> The main goal of the paper is to provide an example-driven,<span class='Hi'>span> nontechnical introduction to the method of sweeping presumptions,<span class='Hi'>span> and thereby to make it plausible that sweeping presumptions can usefully be applied to the problems of nonmonotonic reasoning.<span class='Hi'>span> The paper discusses a representative sample of examples that have appeared in the literature on nonmonotonic reasoning,<span class='Hi'>span> and discusses them from the point of view of sweeping presumptions. (shrink)
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  3. Ying Hua & Xiaodi Yang (2007). Case Study of Lafarge China and Shui On Cement. International Corporate Responsibility Series 3:129-143.score: 300.0
    The cement industry is one of the most energy-intensive industries and among the largest CO2 emitters. Cement industry emissions in China have attracted particular attention, due (...)to the countrys rapid growth. Yet few local Chinese cement companies have corporate social responsibility (CSR) programs, and even fewer have environmentally related CSR programs. This paper studies the environmentally related CSR practices in mainland China of two companies: Lafarge, a multinational cement company, and Shui On, a Hong Kong-based construction company and developer. We are interested in examining if there are differences in their environmentally related CSR practices, especially those related to emissions, in industrialized countries and Hong Kong on the one hand andin mainland China on the othergiven that environmental regulations on the mainland are lax and an awareness of global climate change is largely nonexistent. Our intention is to investigate the influence of the CSR practices of multinational enterprises (MNEs) on the local Chinese cement industry, because they could be regarded as an effective vehicle to improve CSR awareness and practice in the Chinese cement industry and to help alleviate the industrys impact on global climate change. We found that beneficial knowledge transfer from MNEs to local companies has not gone beyond improving production technology and management methods to the point of influencing CO2 emissions. Lafarge China and Shui On Cement announced a joint venture partnership during the course of our case study, and we examine whether this venture may have an impact on emission-related CSR practices in the Chinese cement industry. (shrink)
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  4. A. P. Rudell & J. Hua (1996). The Recognition Potential and Conscious Awareness. Electroencephalography and Clinical Neurophysiology 98:309-318.score: 300.0
  5. Mark E. Harmon & Chen Hua (forthcoming). Coarse Woody Debris Dynamics in Two Old-Growth Ecosystems. Bioscience.score: 300.0
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  6. Ying Hua & Xiaodi Yang (unknown). Case Study of Lafarge China and Shui on Cement: Emission-Related CSR in the Chinese Cement Industry. :129-143.score: 300.0
    The cement industry is one of the most energy-intensive industries and among the largest CO2 emitters. Cement industry emissions in China have attracted particular attention, due (...)to the countrys rapid growth. Yet few local Chinese cement companies have corporate social responsibility (CSR) programs, and even fewer have environmentally related CSR programs. This paper studies the environmentally related CSR practices in mainland China of two companies: Lafarge, a multinational cement company, and Shui On, a Hong Kong-based construction company and developer. We are interested in examining if there are differences in their environmentally related CSR practices, especially those related to emissions, in industrialized countries and Hong Kong on the one hand andin mainland China on the othergiven that environmental regulations on the mainland are lax and an awareness of global climate change is largely nonexistent. Our intention is to investigate the influence of the CSR practices of multinational enterprises (MNEs) on the local Chinese cement industry, because they could be regarded as an effective vehicle to improve CSR awareness and practice in the Chinese cement industry and to help alleviate the industrys impact on global climate change. We found that beneficial knowledge transfer from MNEs to local companies has not gone beyond improving production technology and management methods to the point of influencing CO2 emissions. Lafarge China and Shui On Cement announced a joint venture partnership during the course of our case study, and we examine whether this venture may have an impact on emission-related CSR practices in the Chinese cement industry. (shrink)
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  7. Shiping Hua (1995). Scientism and Humanism: Two Cultures in Post-Mao China (1978-1989). State University of New York Press.score: 300.0
    This book is a study of the transformation of Chinese political consciousness during the post-Mao era.
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  8. Hsüan Hua (ed.) (2005). Secrets of the Five Elements: Age-Old Treasures From China. Buddhist Text Translation Society.score: 300.0
  9. Wei Hua (1978). Socialist Revolution and Inner-Party Line Struggle. Contemporary Chinese Thought 10 (2):16-25.score: 300.0
  10. Hsiao Hua (1971). With Mao Tse-Tung Thought as Our Guide, Carry on Living Ideological Education. Contemporary Chinese Thought 3 (1):19-43.score: 300.0
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  11. Shan Hua (2008). Zhong Gu Si Xiang Shi Lun Ji. Xue Yuan Chu Ban She.score: 300.0
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  12. J. Hu, R. Chen, S. Wu, J. Tang, G. Leng, I. Kunnamo, Z. Yang, W. Wang, X. Hua, Y. Zhang, Y. Xie & S. Zhan (2013). The Quality of Clinical Practice Guidelines in China: a Systematic Assessment. Journal of Evaluation in Clinical Practice 19 (5):961-967.score: 300.0
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  13. Wei-Dong Jiang, Da-Wei Niu, Yun Hua & Feng Qi (2012). Generalizations of Hermite-Hadamard Inequality to N-Time Differentiable Functions Which Are s-Convex in the Second Sense. Analysis 32 (3).score: 300.0
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  14. Austin T. Thiel, Jing Huang, Ming Lei & Xianxin Hua (2012). Menin as a Hub Controlling Mixed Lineage Leukemia. Bioessays 34 (9):771-780.score: 300.0
  15. Shunping Hu (2007). "Fa Hua Jing" Zhi Si Xiang Nei Han. Wan Juan Lou Tu Shu Gu Fen You Xian Gong Si.score: 15.0
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  16. Naomi Quinn (2004). Psychodynamic Universals, Cultural Particulars in Feminist Anthropology: Rethinking Hua Gender Beliefs. Ethos 32 (4):493-513.score: 15.0
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  17. JeeLoo Liu, Tian-Tai Metaphysics Vs. Hua-Yan Metaphysics.score: 12.0
    Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important schools in Chinese Buddhism. The Tian-tai school was founded by Zhi- (...)yi (Chih-i) (538-597 A.D.). The major Buddhist text endorsed by this school is the Lotus Sutra, short forthe Sutra of the Lotus Blossom of the Subtle Dharma.” Hua-yan Buddhism derived its name from the Hua-yan Sutra, translated asThe Flower Ornament Scriptureor asThe Flowery Splendor Scripture.”1 The founder of the Hua-yan school was a Chinese monk named Du-shun (557-640 A.D.). The second patriarch of Hua-yan is Zhi-yan (602-668 A.D.), who studied with Du-shun. However, it is generally acknowledged that the real founder of Hua-yan Buddhism is its third patriarch, Fa-zang (643-712 A.D.). He introduced the division ofthe Realm of Principleandthe Realm of Things,”2 which was developed by Hua-yans fourth patriarch Cheng-guan (738-839? A.D.) into the defining thesis for Hua-yan Buddhismthefour dharma realms”: the Realm of Principle, the Realm of Things,3 the Realm of the Noninterference between Principle and Things, and the Realm of the Noninterference of All Things. (shrink)
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  18. Jin Y. Park (2003). Living the Inconceivable: Hua-Yen Buddhism and Postmodern Différend. Asian Philosophy 13 (2 & 3):165 – 174.score: 12.0
    This essay attempts a paradigmatic comparison between the fourfold worldview of Hua-yen Buddhism and the postmodern philosophy of Jean-François Lyotard.<span class='Hi'>span> Employing a tension (...) between centripetal and centrifugal forces as a structural underpinning of these two philosophies,<span class='Hi'>span> the essay illuminates the liberating nature of Hua-yen Buddhism and postmodern thought together with the shadow of skepticism involved in endorsing a vision for a poly-lingual existence.<span class='Hi'>span> Despite human beings'<span class='Hi'>span> desire for a totalitarian vision hidden in every aspect of our discourse,<span class='Hi'>span> Hua-yen Buddhism and postmodern thought demand us to envision the world of the <span class='Hi'>span>'inconceivable'<span class='Hi'>span> in which the diversity of existence raises its own voice beyond the regulating force of our society. (shrink)
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  19. Francis H. Cook (1972). The Meaning of Vairocana in Hua-Yen Buddhism. Philosophy East and West 22 (4):403-415.score: 12.0
    Is vairocana, The buddha who is the object of veneration in the chinese hua-Yen school of buddhism, To be construed as a substance or spirit in (...)phenomenal objects? an examination of the writings of fa-Tsang, Founder of the school, Reveals that he understood vairocana to be nothing other than the name given to the mode of existence of phenomenal reality. This mode, In buddhism, Is that of complete interdependence, Or intercausality. Vairocana is the interdependent existence of the universe, Or dharma-Dhatu pratityasamutpada. Not only is vairocana not a substance, And not only in hua-Yen buddhism not a form of pantheism, But probably no school of chinese buddhism ever held such views. (shrink)
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  20. Jiang Tao (2011). Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua in the Zhuangzi and the Xunzi. Dao: A Journal of Comparative Philosophy 10 (4):463-486.score: 12.0
    This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese (...) formulations of freedom we should look at the concept of hua (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of the self in such a way that the self becomes supremely attuned to the complexity of the world and can thus navigate various domains of relationality with extraordinary grace, ease, and efficacy. The Xunzian hua is the transformation of the self so that the self can extend its relationality to include the entire world and transform it from a raw and uncouth world to a civilized one through ritual practices. (shrink)
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  21. Yih-Hsien Yu (2007). The Categoreal Scheme in Hua-Yan Buddhism and Whitehead's Metaphysics. Process Studies 36 (2):306-329.score: 12.0
    If, after a century of analysis there is a turn to synthesis, Hua-Yan and Whitehead will become important resources. Especially given the radical difference of their (...)historical contexts, their similarity is striking, but they differ on time. Whitehead is clear that relations to the future always differ in kind from those to the past, and Theravada Buddhist agree. But Hua-yan is open to a greater symmetry in enlightened experience. (shrink)
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  22. Hua Ai (2008). Zhongguo Jin Shi Wen Hua Si Chao =. Anhui da Xue Chu Ban She.score: 12.0
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  23. Hua Cai (2009). Ren Si Zhi Ren: Wen Hua Ke Xue He Zi Ran Ke Xue de Tong Yi Xing. Yunnan Ren Min Chu Ban She.score: 12.0
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  24. Sallie B. King (1975). Zongmi's Commentary to the Hua-Yan Dharma-Realm Meditation. Dissertation, University of British Columbiascore: 12.0
    This thesis is a translation, with notes and introduction, of the Commentary to the Hua-yan Dharma-Realm Meditation. This text is a commentary to the Dharma-Realm (...)
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  25. Kan Tsai-hua (1971). Kan Tsai-Hua, Special Class Meritorious Worker in the Huai River Project, Writes To Chairman Mao Tse-Tung. Chinese Studies in History 5 (2):172-173.score: 12.0
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  26. James A. Benn (2011). The Śūraṅgama Sūtra: A New Translation, with Excerpts From the CommentaryBy Ven. Master Hsüan Hua. Journal of Chinese Philosophy 38 (4):673-675.score: 9.0
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  27. Francis Cook (1979). Causation in the Chinese Hua-Yen Tradition. Journal of Chinese Philosophy 6 (4):367-385.score: 9.0
  28. Dale S. Wright (1982). The Significance of Paradoxical Language in Hua-Yen Buddhism. Philosophy East and West 32 (3):325-338.score: 9.0
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  29. Dale Wright (1986). Language and Truth in Hua-Yen Buddhism. Journal of Chinese Philosophy 13 (1):21-47.score: 9.0
  30. Earle Jerome Coleman (1978). Philosophy of Painting by Shih-Tʻao: A Translation and Exposition of His Hua-Pʻu (Treatise on the Philosophy of Painting). Mouton.score: 9.0
  31. Winston L. King (1979). Hua-Yen Mutually Interpenetrative Identity and Whiteheadean Organic Relation. Journal of Chinese Philosophy 6 (4):387-410.score: 9.0
  32. Whalen Lai (1984). Process Metaphysics and Hua-Yen Buddhism. Idealistic Studies 14 (3):278-278.score: 9.0
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  33. Jinglin Li (2006). The Ontologicalization of the Confucian Concept of Xin Xing: Zhou Lianxi's Founding Contribution to the Song-Ming Neo-Confucianism. [REVIEW] Frontiers of Philosophy in China 1 (2):204-221.score: 9.0
    The Confucian concept of "cheng" (integrity) emphasizes logical priority of value realization over "zhen shi' (reality or truth). Through value realization and the completion of being, zhenshi (...)
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  34. Ming-Wood Liu (1982). The Three-Nature Doctrine and its Interpretation in Hua-Yen Buddhism. T'oung Pao 68 (4-5):181-220.score: 9.0
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  35. Whalen Lai (1980). The I-Ching and the Formation of the Hua-Yen Philosophy. Journal of Chinese Philosophy 7 (3):245-258.score: 9.0
  36. Hsin-Sheng C. Kao (1988). Taoist Mirror: Ching-Hua Yuan and Lao-Chuang Thought. Journal of Chinese Philosophy 15 (2):151-172.score: 9.0
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  37. Steve Odin (1982). Process Metaphysics and Hua-Yen Buddhism: : A Critical Study of Cumulative Penetration Vs. Interpenetration. SUNY Press.score: 9.0
    Abbreviations Works by Alfred North Whitehead 1) Adventures of Ideas. New York: Macmillan Co., 1967 AI 2) Concept of Nature. Cambridge: Cambridge University Press, 1971 CN 3) (...)
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  38. Chris Ives (1985). Process Metaphysics and Hua-Yen Buddhism. Process Studies 14 (3):202-204.score: 9.0
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  39. Ron Epstein, The Venerable Master Hsuan Hua Brings the Dharma to the West.score: 9.0
    The Venerable Master's vision was as vast as the Dharma Realm, and he taught and transformed all beings without regard to path of rebirth, country, ethnic (...)origin, religion, and so forth. There are two countries, however, where he had special affinities in this life: China and the United States. Although the majority of his disciples are Chinese, history will probably remember him primarily for his work in bringing the teachings of the Buddha to the people of the West. (shrink)
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  40. Ming-Wood Liu (1981). The Pan-Chiao System of the Hua-Yen School in Chinese Buddhism. T’Oung Pao 67 (1-2):10-47.score: 9.0
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  41. Robert C. Neville (1984). New Metaphysics for Eternal Experience: Critical Review of Steve Odin's Process Metaphysics and Hua-Yen Buddhism: A Critical Study of Cumulative Penetration Vs. Interpenetration. [REVIEW] Journal of Chinese Philosophy 11:185-197.score: 9.0
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  42. Logique A. Analyse (1991). Non Monotonic Epistemic Aspects of Scientific Explanations Yao-Hua Tan. Logique Et Analyse 133:197.score: 9.0
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  43. Qinian An (ed.) (2006). Makesi Zhu Yi Zhe Xue Zhongguo Hua Yan Jiu. Zhongguo Ren Min da Xue Chu Ban She.score: 9.0
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  44. Gengsheng Bai (2009). He Xie Wen Hua Zhi Xing Lu. Min Zu Chu Ban She.score: 9.0
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  45. Jianfeng Bai (2007). Shei Zai Yao Mo Hua Yi Sheng. Zhongguo Xie He Yi Ke da Xue Chu Ban She.score: 9.0
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  46. Yunfeng Bai (2007). Zhong Yi Tu Hua Tong Shuo. Guangxi Shi Fan da Xue Chu Ban She.score: 9.0
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  47. Guoming Bi (2010). Zhongguo Zhe Xue Yu Makesi Zhu Yi Zhe Xue Zhongguo Hua. Ren Min Chu Ban She.score: 9.0
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  48. Delin Cai & Haifeng Jing (eds.) (2007). Quan Qiu Hua Shi Dai de Ru Jia Lun Li =. Qing Hua da Xue Chu Ban She.score: 9.0
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  49. Degui Cai (2007). Zhongguo He Ping Lun: Zhongguo He Ping Wen Hua Yan Jiu = Chinese Peace Theory. Shandong Ren Min Chu Ban She.score: 9.0
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  50. Renhou Cai, Ruiquan Li & Zuhan Yang (eds.) (2009). Zhongguo Wen Hua Yu Shi Jie: Zhongguo Wen Hua Xuan Yan Wu Shi Zhou Nian Ji Nian Lun Wen Ji. Zhong Yang da Xue Wen Xue Yuan Ru Xue Yan Jiu Zhong Xin.score: 9.0
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