Search results for 'Kamuyu wa Kang’ethe' (try it on Scholar)

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  1.  9
    G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.
    In the West, it is widely believed that, since Africans lack an emotional experience with romanticism and transcendentalism, they do not possess the philosophical prerequisites necessary to protect wilderness. However, the West’s disdain for African systems of thought has precluded examination of customary African views of wilderness. Examination of ethnographic reports on Kenya’s Highland Bantu reveals a complex view of phenomena that the West generally associates with wilderness. For the Bantu, wilderness is an extension of human living space, and through (...)
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  2.  0
    G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.
    In the West, it is widely believed that, since Africans lack an emotional experience with romanticism and transcendentalism, they do not possess the philosophical prerequisites necessary to protect wilderness. However, the West’s disdain for African systems of thought has precluded examination of customary African views of wilderness. Examination of ethnographic reports on Kenya’s Highland Bantu reveals a complex view of phenomena that the West generally associates with wilderness. For the Bantu, wilderness is an extension of human living space, and through (...)
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  3.  5
    G. W. Burnett & Kamuyu Wa Kang’Ethe (1994). Wilderness and the Bantu Mind. Environmental Ethics 16 (2):145-160.
    In the West, it is widely believed that, since Africans lack an emotional experience with romanticism and transcendentalism, they do not possess the philosophical prerequisites necessary to protect wilderness. However, the West’s disdain for African systems of thought has precluded examination of customary African views of wilderness. Examination of ethnographic reports on Kenya’s Highland Bantu reveals a complex view of phenomena that the West generally associates with wilderness. For the Bantu, wilderness is an extension of human living space, and through (...)
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  4. Hyŏn Kang (2005). Ki Wa Chonggyo. Mijin.
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  5. Myŏng-Gwan Kang (2009). Yŏllyŏ Ŭi Tʻansaeng: Kabujangje Wa Chosŏn Yŏsŏng Ŭi Chanhokhan Yŏksa. Tolbegae.
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  6.  21
    David Chai (2009). Musical Naturalism in the Thought of Ji Kang. Dao: A Journal of Comparative Philosophy 8 (2):151-171.
    Wei-Jin period is characterized by neo-Daoism ( xuanxue 玄學), and J I Kang lived in the midst of this philosophical exploration. Adopting the naturalism of the Zhuangzi , J i Kang expressed his socio-political concerns through the medium of music, which was previously regarded as having moral bearing and rectitude. Denying such rectitude became central for J i Kang, who claimed that music was incapable of possessing human emotion, releasing it from the chains of Confucian ritualism. His investigation into the (...)
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  7.  4
    Liu Kangde (1987). The Philosophical Thought of Ji Kang. Contemporary Chinese Thought 19 (1):64-71.
    Ji Kang was a great writer and thinker of the Wei-Jin period. He said that he was "indebted to Laozi and Zhuangzi" , and that "Laozi and Zhuangzi are my teachers" . But unlike He Yan and Wang Bi, Ji Kang did not accept Laozi's idea that "Being comes from Nonbeing." He did not take the mental construct of "Nonbeing" as the source or origin of the universe, nor did he, as some comrades suggest, take the material, physical "qi" as (...)
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  8.  3
    Liu Jinshan (1990). On Ji Kang's "Aestheticist" Aesthetic Thought. Contemporary Chinese Thought 21 (4):70-93.
    Ji Kang was a noted thinker, man of letters, and musician of the period of the Three Kingdoms and of the state of Cao-Wei. His thought possessed very salient characteristics of the spirit of those times. Since the decline of the Han dynasty, owing to the turmoil of the society and internal developments within Chinese thought, the classical scholarship [jing xue] of the earlier and latter Han dynasties had gradually but steadily begun to lose its role and ability to maintain (...)
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  9.  1
    Asociación de Autoridades Tradicionales U'wa Werjain Shita (2002). U'wa: visión y testamento. Polis 3.
    El texto es un manifiesto de las autoridades tradicionales U'wa Werjain Shita, en las que reafirman sus principios y convicciones, y denuncian las malas prácticas y mala conciencia del hombre blanco. Afirman su decisión de defender su Tierra, y proclaman que con cada especie que desaparece y con cada pueblo originario que se extingue, la comunidad humana se empequeñece.
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  10.  93
    David Goodman (1995). Reviews : Zygmunt Bauman, Intimations of Postmodernity (Routledge, 1992); Steven Seidman and David G. Wagner (Eds), Postmodernism and Social Theory (Blackwell, 1992); Stephen Crook, Jan Pakulski and Malcolm Wa Ters, Postmodernization: Change in Advanced Society (Sage Publica Tions, 1992); Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-Modern Culture (Polity Press, 1988). [REVIEW] Thesis Eleven 40 (1):138-146.
    Reviews : Zygmunt Bauman, Intimations of Postmodernity ; Steven Seidman and David G. Wagner , Postmodernism and Social Theory ; Stephen Crook, Jan Pakulski and Malcolm Wa ters, Postmodernization: Change in Advanced Society ; Gianni Vattimo, The End of Modernity—Nihilism and Hermeneutics in Post-modern Culture.
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  11.  7
    Miller, Assessing the Factors That Influence Rental Values in Wa Municiplaity, Ghana.
    a houseis a structure that provides shelter for humanity. Studies have shown that in most parts of the world, urban rents are determined by various factors. These factors include location, level of facilities and services, neighborhood characteristics, space etcetera. Among these factors, the most influencing factor of rent in Wa Municipality is the level of facilities and services provided for tenant use. The objectives of this research was to examine the cost of housing construction, to determine the role played by (...)
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  12.  15
    Andrew Schumann (2011). Qal Wa- Omer and Theory of Massive-Parallel Proofs. History and Philosophy of Logic 32 (1):71-83.
    In this article, the author attempts to explicate the notion of the best known Talmudic inference rule called qal wa- omer. He claims that this rule assumes a massive-parallel deduction, and for formalizing it, he builds up a case of massive-parallel proof theory, the proof-theoretic cellular automata, where he draws conclusions without using axioms.
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  13.  3
    Klaus Hachmeier (2004). Rating Adab: At-Tawhidi on the Merits of Poetry and Prose. The 25 Th Night of the Kitab Al-Imta' Wa-L-Mu'anasa, Translation and Commentary. Al-Qantara: Revista de Estudios Árabes 25 (2):357-386.
    Abú Hayyán al-Tawhidi (d. 414/1023) actively contributed to the rich and diverse debate that took place in all fields of adab in the middle Abbasid period. In the 251h night of this Kitab al-imta wal-l-ma ánasa, al-Tawhidi talks about the respective virtues of poetry and prose. This highly entertaining debate where jest and earnest (jidd wa-hazl) are skillfully interwoven, also stands under the influence of Aristotelian ideas that were applied lo literary theory. The article offer> a commented translation with references (...)
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  14.  1
    Maria Piccoli (2013). Le visiones occidentali anteriori alla Commedia e la tradizione dell’Isra’ wa’ l Mi‘r'j. Intertestualità o poligenesi? Doctor Virtualis 12.
    Scopo del saggio è confrontare alcune tra le principali visiones della letteratura occidentale – tra cui la Visio Pauli e la Commedia – e le diverse redazioni della tradizione islamica dell’ascensione celeste e viaggio oltremondano del profeta Muhammad, nel tentativo di stabilire se le affinità, tematiche e strutturali, osservabili tra i due gruppi di testi siano frutto di semplice poligenesi o vadano piuttosto spiegate con rapporti di effettiva intertestualità.Tra le visiones, la tradizione mirajica e la Commedia si instaura dunque un (...)
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  15.  1
    Juan Pedro Monferrer Sala (2005). "Apologética racionalista" de Abu Qurrah en el "Maymar fi WuÞud al-Haliq wa-l-din al-qawim" II/2, 12-14. Anales Del Seminario de Historia de la Filosofía 22:41-56.
    Traducción y estudio de la sección 11,2,12-14 del Maymar fi "wupud al-Haliq wa-l-din al-qawim" de Teodoro Abu Qurrah. Buscando demostrar que el cristianismo es la única religión verdadera, Abu Qurrah plantea un método analítico de corte apologético que desarrolla a partir de criterios racionalistas de naturaleza comparatista, adoptando para ello un discurso expositivo, moralista o escriturista en cada caso, de acuerdo con sus necesidades.
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  16.  0
    Catarina Belo (2006). Ibn Rushd on God's Decree and Determination (Al-Qada' Wa-L-Qadar). Al-Qantara: Revista de Estudios Árabes 27 (2):245-264.
    Este artículo se basa en el capítulo de Ibo Ruid sobre los atributos qa'd wa-qadar de Alláb, que se ocupa del concepto de "predestinación", como ejemplo de una aproximación racionalista que introduce conceptos filosóficos en un viejo debate religioso. Es mi propósito presentar el argumento de Ibo RuId que contiene inequívocas alusiones aristotélicas; por tanto, la armonización de la religión y la filosofia implícita en sus argumentos es uno de los puntos que trataré de explorar en este trabajo. Igualmenle, estoy (...)
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  17.  0
    Dimitri Gutas (2002). Stéphanitès Kai Ichnélatès, Traduction Grecque du Livre Kalīla Wa-Dimna d'Ibn Al-Muqaffa‘ . Étude Lexicologique Et Littéraire. [REVIEW] Byzantinische Zeitschrift 95 (1):155-157.
    Graeco-Arabic studies, or the study of the translations of classical Greek works into Arabic during the early ‘Abbāsid caliphate of the Arabs , is a field that is well known; it has been cultivated, with significant results for the study of medieval Islamic civilization, for more than a century and a half now. What is less well known is the opposite trend of translations from Arabic into Greek, which began after the Photian renaissance — as a direct result, I have (...)
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  18.  0
    Kun-ki Kang (1996). Response by Kun-Ki Kang: A Buddhist Response To. Buddhist-Christian Studies 16:185-187.
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  19. Kang-nam O. (2011). Chonggyo, Simch'ŭng Ŭl Poda: O Kang-Nam Kyosu Ka Mannan Yŏngsŏng Ŭi Kŏindŭl. Hyŏnamsa.
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  20.  4
    Nadia Erzini & Stephen Vernoit (2013). The Professorial Chair (Kursī'ilmī or Kursī Li-L-Wa'? Wa-L-Irshād) in Morocco. Al-Qantara: Revista de Estudios Árabes 34 (1):89-122.
    Moroccan congregational mosques are equipped with a minbar (pulpit) which is used for the Friday sermon. Many mosques in Morocco are also equipped with one or more smaller chairs, which differ in their form and function from the minbar. These chairs are used by professors to give regular lectures to students of traditional education, and by scholars to give occasional lectures to the general public. This tradition of the professorial chair was probably introduced to Morocco from the Middle East in (...)
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  21.  16
    Andreas Wolkenstein (2011). Peter Schaber, Instrumentalisierung und Würde. Ethical Theory and Moral Practice 14 (4):487-489.
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  22.  13
    Sungmoon Kim (2011). Jin Y. Park (Ed.), Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of H Wa Yol Jung. Dao: A Journal of Comparative Philosophy 10 (4):561-565.
  23.  16
    Lik Kuen Tong (1990). The Appropriation of Significance: The Concept of Kang Tung in the I Ching. Journal of Chinese Philosophy 17 (3):315-344.
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  24.  7
    D. M. Carter (2007). Libronix Digital Library System, Liddell (H.G.), Scott (R.) A Greek–English Lexicon (9th Edition, Oxford 1996, Revised H.S. Jones and R. McKenzie, Revised Supplement P.G.W. Glare). Bellingham, WA: Logos Bible Software, 2003. CD-ROM, US$145. [REVIEW] The Classical Review 57 (01):228-.
  25.  3
    William Calvin, Seattle WA 98195-1800 USA.
    Neurons run on electricity 1, producing many impulses each second when they are working hard. These brief (1/1000 second, as rapid as a fast camera shutter), 0.1 volt impulses (though a hundred times smaller if recorded from outside the cell) can be amplified and heard via a loudspeaker. Neurophysiologists routinely listen to neurons via loudspeakers in their laboratories, much as anesthesiologists listen to a patient's heartbeat in the operating room.
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  26.  1
    Birn A.-E. (2000). Wa(I)Ves of Influence: Rockefeller Public Health in Mexico, 1920-50. Studies in History and Philosophy of Science Part C 31 (3):381-395.
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  27.  1
    Chit Hlaing (2009). The Central Position of the Shan/Tai Buddhism for the Socio-Political Development of Wa and Kayah Peoples. Contemporary Buddhism 10 (1):17-29.
  28. Shaltāgh ʻAbbūd (2004). Fī Al-Sīrah Wa-Al-Adab Al-Nabawī Al-Sharīf. Dār Al-Hādī.
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  29. So-yŏng An (2005). Ch'aek Man Ponŭn Pabo: Yi Tŏng-Mu Wa Kŭ Ŭi Pŏttŭl Iyagi. Porim.
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  30. ʻAbd Allāh ibn Aḥmad ibn Muḥammad ʻAṭṭās (2004). Mafhūm Al-Suluk Al-Khuluqī: Min Wijhatay Naẓar Al-Imām Abī Ḥāmid Al-Ghazzālī Wa-Baʻḍ Al-Ittijāhāt Al-Nafsīyah Al-Gharbīyah Al-Ḥadīthah. Al-Mamlakah Al-ʻarabīyah Al-Saʻūdīyah, Wizārat Al-Taʻlīm Al-ʻālī, Jāmiʻat Umm Al-Qurá, Maʻhad Al-Buḥūth Al-ʻilmīyah, Markaz Buḥūth Al-Tarbawīyah Wa-Al-Nafsīyah.
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  31. Averroës (2008). Kitāb Al-Muqaddimāt Fī Al-Falsafah, Aw, Al-Masāʼil Fī Al-Manṭiq Wa-Al-ʻilm Al-Ṭabīʻī Wa-Al-Ṭibb.
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  32. Afif Bahnassi (2004). Khiṭāb Al-Aṣālah Fī Al-Fann Wa-Al-ʻimārah. Dār Al-Sharq Lil-Nashr.
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  33.  0
    Anne-Emanuelle Birn (2000). Wa(I)Ves of Influence: Rockefeller Public Health in Mexico, 1920–50. Studies in History and Philosophy of Science Part C 31 (3):381-395.
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  34. Pyŏk Ch'A. (2010). Tasan Ŭi Hubansaeng: Tasan Chŏng Yag-Yong, Yubae Wa Nonyŏn Ŭi Chach'wi Rŭl Ch'ajasŏ. Tolbegae.
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  35. Chae-hun Chŏng (2008). Chosŏn Sidae Ŭi Hakpʻa Wa Sasang. SinʼGu Munhwasa.
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  36. Yŏng-hŭi Chŏng (2008). Hyŏndae Sahoe Wa Ch'ŏrhak: Ch'ŏngsonyŏn Ŭi Chŏngch'esŏng Kwa Kach'igwan Kyoyuk Ŭl Wihan Immunsŏ. Kyoyuk Kwahaksa.
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  37. Pyŏng-nyŏn Chŏng (2006). Kobong Sŏnsaeng Ŭi Saengae Wa Hangmun. Chŏnnam Taehakkyo Chʻulpʻanbu.
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  38. Min Chŏng (2006). Tasan Sŏnsaeng Chisik Kyŏngyŏngpŏp: Tasan Chʻihak 10-Kang 50-Mok 200-Kyŏl. Kimyŏngsa.
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  39. Mun-hyŏng Chʻoe (2004). Hanʼguk Chŏntʻong Sasang Ŭi Tʻamgu Wa Chŏnmang. Kyŏngin Munhwasa.
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  40. Chŏng-U. Ch'oe (2011). Sayu Ŭi Akpo: Iron Ŭi Kyobae Wa Ch'anggwŏl Ŭl Wihan Purhyŏp Hwaŭm Ŭi Pip'yŏngdŭl. Chaŭm Kwa Moŭm.
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  41. Ik-han Ch'oe (2011). Sirhakp'a Wa Chŏng Ta-San. Sŏhae Munjip.
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  42. Sŏng-man Chʻoe (ed.) (2007). Tʻalhyŏndae Wa Yugyo. Chŏnnam Taehakkyo Chʻulpʻanbu.
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  43. Sŏng-man Chʻoe (ed.) (2006). Yugyojŏk Sahoe Chilsŏ Wa Munhwa, Minjujuŭi. Chŏnnam Taehakkkyo Chʻulpʻanbu.
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  44. Maja E. Cybulska (1969). Epopeja i przypowieść w interpretacji Gyorgy Lukacs : Teoria powieści. Esej historyczno-filozoficzny o wielkich formach epiki, przełożył J.Goślicki, posłowie A.Brodzka, Biblioteka Krytyki Literackiej, PIW, W-wa 1968, s.172). [REVIEW] Człowiek I Światopogląd 1 (6):116-122.
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  45. ʻAbbās al-Mukhbir Dizfūlī (2003). Qāmūs Al-Akhlāq Wa-Al-Ḥuqūq. Būstān Kitāb Qum.
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  46. Shou-kʻang Fan (1964). Chung-Kuo Chê Shüeh Shih Kang Yao.
  47. Kyŏm-jin Ha (2008). Hanʼguk Yuhakcha 167-in Ŭi Saengae Wa Sasang. Nanam.
    1. Hanʼguk Yuhak ŭi sŏmak ŭl yŏn Yuhakchadŭl -- 2. Tʻoegye rŭl kyesŭnghan Yuhakchadŭl -- 3. Yŏngnam ŭi Yuhakchadŭl -- 4. Kiho ŭi Yuhakchadŭl -- 5. Horak nonjaeng ŭi Yuhakchadŭl -- 6. Kyŏngse, Sudo, Chʻŏngŭn ŭi Yuhakchadŭl.
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  48. Junko Hamada (2006). Kin-Gendai Nihon Tetsugaku Shisōshi: Meiji Irai, Nihonjin Wa Nani o Dono Yō Ni Kangaete Kita Ka. Hatsubaijo Maruzen.
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  49. Sŭng-jo Han (1976). Hanʼguk Minjujuŭi Wa Chŏngchʻi Palchŏn.
     
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  50. Chong-man Han (2009). Pulgyo Wa Han'guk Sasang. Pulgyo Ch'unch'usa.
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