Search results for 'Ka Wai Chan' (try it on Scholar)

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  1. Raymond Loi, Long W. Lam & Ka Wai Chan (2012). Coping with Job Insecurity: The Role of Procedural Justice, Ethical Leadership and Power Distance Orientation. [REVIEW] Journal of Business Ethics 108 (3):361-372.score: 870.0
    This study examines the relationship between procedural justice and employee job insecurity, and the boundary conditions of this relationship. Drawing upon uncertainty management theory and ethical leadership research, we hypothesized that procedural justice is negatively related to job insecurity, and that this relationship is moderated by ethical leadership. We further predicted that the moderating relationship would be more pronounced among employees with a low power distance orientation. We tested our hypotheses using a sample of 381 workers in Macau and Southern (...)
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  2. Chan Tuck Wai (2012). On Alternative Medicine, Complementary Medicine and Patient-Centred Care. Asian Bioethics Review 4 (2):132-134.score: 280.0
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  3. Rebecca D. Pentz, Ka Wah Chan, Joyce L. Neumann, Richard E. Champlin & Martin Korbling (2004). Designing an Ethical Policy for Bone Marrow Donation by Minors and Others Lacking Capacity. Cambridge Quarterly of Healthcare Ethics 13 (02):149-155.score: 240.0
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  4. Annie Wai Yiu Chan (2013). Functional Organization and Visual Representations of Human Ventral Lateral Prefrontal Cortex. Frontiers in Psychology 4.score: 240.0
    Recent neuroimaging studies in both human and non-human primates have identified face selective activation in the ventral lateral prefrontal cortex even in the absence of working memory demands. Further, research has suggested that this face-selective response is largely driven by the presence of the eyes. However, the nature and origin of visual category responses in the ventral lateral prefrontal cortex remain unclear. Further, in a broader sense, how do these findings relate to our current understandings of lateral prefrontal cortex? What (...)
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  5. Timothy Wai Keung Chan (2009). Searching for the Bodies of the Drowned: A Folk Tradition of Early China Recovered. Journal of the American Oriental Society 129 (3):385-401.score: 240.0
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  6. Richard E. Champlin, Ka Wah Chan, Leonard M. Fleck, John Harris, Matti Häyry, Søren Holm, Kenneth V. Iserson, Lynn A. Jansen & Martin Korbling (2004). Bette Anton, MLS, is Head Librarian of the Pamela and Kenneth Fong Optometry and Health Sciences Library. This Library Serves the University of California, Berkeley–University of California, San Francisco Joint Medical Pro-Gram and the University of California, Berkeley School of Optometry. Cambridge Quarterly of Healthcare Ethics 13:117-118.score: 240.0
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  7. Ho-Kong Chan, Kit-Chun Joanna Lam & Pak-Wai Liu (2011). The Structure of Trust in China and the U.S. Journal of Business Ethics 100 (4):553 - 566.score: 240.0
    This article investigates the structure of trust in China and compares it with the U.S., using the 2000 and 2005 waves of the World Value Survey (WVS). We analyze two dimensions of trust - trust in people and trust in major companies. It is found that the level of trust has remained stable in China within the 5-year period. On the other hand, trust in major companies has declined dramatically in U.S. while trust in people has increased slightly. The structure (...)
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  8. Timothy Wai Keung Chan (2007). Wall Carvings, Elixirs, and the Celestial King: An Exegetic Exercise on Du Fu's Poems on Two Palaces. Journal of the American Oriental Society 127 (4):471-489.score: 240.0
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  9. Connie Suk-Han Ho, David Wai-Ock Chan, Suk-Han Lee, Suk-Man Tsang & Vivian Hui Luan (2004). Cognitive Profiling and Preliminary Subtyping in Chinese Developmental Dyslexia. Cognition 91 (1):43-75.score: 240.0
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  10. Carlos K. H. Wong, Cindy L. K. Lam, Jensen T. C. Poon, Sarah M. McGhee, Wai‐Lun Law, Dora L. W. Kwong, Janice Tsang & Pierre Chan (2012). Direct Medical Costs of Care for Chinese Patients with Colorectal Neoplasia: A Health Care Service Provider Perspective. Journal of Evaluation in Clinical Practice 18 (6):1203-1210.score: 240.0
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  11. Carlos Kh Wong, Cindy Lk Lam, Wai‐Lun Law, Jensen Tc Poon, Pierre Chan, Dora Lw Kwong & Janice Tsang (2012). Validity and Reliability Study on Traditional Chinese FACT‐C in Chinese Patients with Colorectal Neoplasm. Journal of Evaluation in Clinical Practice 18 (6):1186-1195.score: 240.0
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  12. Jean Woo, Wayne Chan, Fai Yeung, Wai M. Chan, Elsie Hui, Christopher M. Lum, Kevin H. Or, David S. C. Hui & Diana T. F. Lee (2006). A Community Model of Group Therapy for the Older Patients with Chronic Obstructive Pulmonary Disease: A Pilot Study. Journal of Evaluation in Clinical Practice 12 (5):523-531.score: 240.0
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  13. Tuck Wai Chan & Desley Hegney (2012). Buddhism and Medical Futility. Journal of Bioethical Inquiry 9 (4):433-438.score: 240.0
    Religious faith and medicine combine harmoniously in Buddhist views, each in its own way helping Buddhists enjoy a more fruitful existence. Health care providers need to understand the spiritual needs of patients in order to provide better care, especially for the terminally ill. Using a recently reported case to guide the reader, this paper examines the issue of medical futility from a Buddhist perspective. Important concepts discussed include compassion, suffering, and the significance of the mind. Compassion from a health professional (...)
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  14. Wing-Shing Chan (2008). Psychological Attachment, No-Self and Chan Buddhist Mind Therapy. Contemporary Buddhism 9 (2):253-264.score: 180.0
  15. 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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  16. 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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  17. Zaixuan Chen (2007). Chan Wai Liu Yun. Zong Jiao Wen Hua Chu Ban She.score: 120.0
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  18. 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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  19. 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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  20. Young-Chan Ro (2005). Uri Ka Kil Iyo Uri Ka Chʻaek Ida: Chʻo Hyŏndae Wa yet Noja. Taehan Midiŏ.score: 36.0
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  21. 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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  22. Ho Mun Chan (2004). Sharing Death and Dying: Advance Directives, Autonomy and the Family. Bioethics 18 (2):87–103.score: 30.0
  23. 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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  24. Joseph Chan (2000). Legitimacy, Unanimity, and Perfectionism. Philosophy and Public Affairs 29 (1):5–42.score: 30.0
  25. Sarah Chan & John Harris (2007). In Support of Human Enhancement. Studies in Ethics, Law, and Technology 1 (1).score: 30.0
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  26. Timothy Chan & Guy Kahane (2011). The Trouble with Being Sincere. Canadian Journal of Philosophy 41 (2):215-234.score: 30.0
    Questions about sincerity play a central role in our lives. But what makes an assertion insincere? In this paper we argue that the answer to this question is not as straightforward as it has sometimes been taken to be. Until recently the dominant answer has been that a speaker makes an insincere assertion if and only if he does not believe the proposition asserted. There are, however, persuasive counterexamples to this simple account. It has been proposed instead that an insincere (...)
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  27. 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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  28. Joseph Chan (2007). Democracy and Meritocracy: Toward a Confucian Perspective. Journal of Chinese Philosophy 34 (2):179–193.score: 30.0
  29. 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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  30. Ho Mun Chan (2005). Rawls' Theory of Justice: A Naturalistic Evaluation. Journal of Medicine and Philosophy 30 (5):449 – 465.score: 30.0
  31. 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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  32. David K. Chan (2004). Are There Extrinsic Desires? Noûs 38 (2):326-50.score: 30.0
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  33. 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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  34. Timothy Chan (2013). Introduction: Aiming at Truth. In , The Aim of Belief. Oxford University Press. 1-16.score: 30.0
    In this introductory chapter to the volume The Aim of Belief, the editor surveys the fundamental questions in current debates surrounding the aim of belief, and identifies the major theoretical approaches. The main arguments of the ten contributions to the volume are outlined and located in the context of the existing literature.
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  35. Kam C. Chan, Hung-Gay Fung & Jot Yau (2013). Predominant Sources and Contributors of Influential Business Ethics Research: Evidence and Implications From a Threshold Citation Analysis. Business Ethics 22 (3):263-276.score: 30.0
    Influential or frequently cited business ethics research does not appear in a vacuum; our study reveals its predominant sources and contributors by discipline. By examining citations from articles published in three top business ethics journals (Journal of Business Ethics, Business Ethics Quarterly and Business Ethics: A European Review) over the period 2004–2008, we document that the preponderance of influential business ethics research comes primarily from the management faculty. In addition, management journals and management books are the predominant sources for influential (...)
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  36. Wing-Cheuk Chan (2011). Mou Zongsan and Tang Junyi on Zhang Zai's and Wang Fuzhi's Philosophies of Qi : A Critical Reflection. Dao: A Journal of Comparative Philosophy 10 (1):85-98.score: 30.0
    Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings of (...)
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  37. David Kirsh, L. A. Lenert, W. G. Griswold, C. Buono, J. Lyon, R. Rao & T. C. Chan (2011). Design and Evaluation of a Wireless Electronic Health Records System for Field Care in Mass Casualty Settings. Journal of the American Medical Informatic Association 18 (6):842-852.score: 30.0
    There is growing interest in the use of technology to enhance the tracking and quality of clinical information available for patients in disaster settings. This paper describes the design and evaluation of the Wireless Internet Information System for Medical Response in Disasters (WIISARD).
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  38. 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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  39. 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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  40. Shirley Chan (2009). Human Nature and Moral Cultivation in the Guodian 郭店 Text of the Xing Zi Ming Chu 性自命出 (Nature Derives From Mandate). Dao: A Journal of Comparative Philosophy 8 (4):361-382.score: 30.0
    The debate over whether human nature is good or bad and how this is related to self-cultivation was central in the minds of traditional Chinese thinkers. This essay analyzes the interrelationship between the key concepts of xing 性 (human nature), qing 情 (human emotions/feelings), and xin 心 (heart-mind) in the Guodian text of the Xing Zi Ming Chu 性自命出 (Nature Derives from Mandate) discovered in 1993 in Hubei province. The intellectual engagements evident in this Guodian text emerge as more syncretic (...)
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  41. 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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  42. Gary Kok Yew chan (2008). The Relevance and Value of Confucianism in Contemporary Business Ethics. Journal of Business Ethics 77 (3):347 - 360.score: 30.0
    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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  43. 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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  44. 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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  45. 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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  46. 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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  47. Wing-cheuk Chan (2010). Yang, Zebo 楊澤波, an Examination of Mou Zongsan's Three-Fold Typology 牟宗三三系論論衡. Dao: A Journal of Comparative Philosophy 9 (1):133-136.score: 30.0
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  48. 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
  49. 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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  50. Sarah Chan & John Harris (2009). Consequentialism Without Consequences: Ethics and Embryo Research. Cambridge Quarterly of Healthcare Ethics 19 (01):61-.score: 30.0
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