Search results for 'Kao Kung-Yi' (try it on Scholar)

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  1. Yin Jingshun Zhuan, Chen Jingyuan bu yi & Ren Dachun kao yi, Liezi Shi Wen ; Kao Yi. In Dian Qian, Taigong Liu, Yixing Hao, Xiangfeng Song, Guang Zhong, Shixue Su, Yusheng Liang, Yun Cai, Changqi Chen, Jingshun Yin & Dachun Ren (eds.), Zhou Qin Zhu Zi Jiao Zhu Shi Zhong. Beijing Tu Shu Guan Chu Ban She
     
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  2.  35
    Sheng Kung Michael Yi, Mark Steyvers, Michael D. Lee & Matthew J. Dry (2012). The Wisdom of the Crowd in Combinatorial Problems. Cognitive Science 36 (3):452-470.
    The “wisdom of the crowd” phenomenon refers to the finding that the aggregate of a set of proposed solutions from a group of individuals performs better than the majority of individual solutions. Most often, wisdom of the crowd effects have been investigated for problems that require single numerical estimates. We investigate whether the effect can also be observed for problems where the answer requires the coordination of multiple pieces of information. We focus on combinatorial problems such as the planar Euclidean (...)
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  3.  15
    Sheng Kung Michael Yi, Mark Steyvers, Michael D. Lee & Matthew Dry (2010). Wisdom of Crowds in Minimum Spanning Tree Problems. In S. Ohlsson & R. Catrambone (eds.), Proceedings of the 32nd Annual Conference of the Cognitive Science Society. Cognitive Science Society
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  4.  11
    Guo Yi (2008). The Philosophy of Yi. Proceedings of the Xxii World Congress of Philosophy 15:47-52.
    The New Chinese philosophy should face the main issues in traditional philosophy and modern philosophy. The biggest issue in traditional Chinese philosophy during the last 800 years is Xing (Nature) is Li 性即理 or Xin (Mind) is Li 心即理. The biggest issue in modern Western philosophy is how to fortify value in thisera of knowledge explosion. This paper tries to do some exploration on these issues through reconstruction the Chinese metaphysics. It puts forward a theory of Four Substances 四體說. The (...)
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  5. Kevin O'Rourke & Kyu-bo Yi (2013). Singing Like a Cricket, Hooting Like an Owl: Selected Poems of Yi Kyu-Bo. Philosophy East and West 63 (2).
     
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  6.  6
    Mi-Kyung Yi (2001). Épreuves de l'étranger : entretien avec Nancy Huston réalisé par Mi-Kyung YI. Horizons Philosophiques 12 (1):1-16.
  7. Sang-ha Yi (2008). Churi Ch'ŏrhak Ŭi Chŏlchŏng Hanju Yi Chin-Sang. Han'guk Kukhak Chinhŭngwŏn.
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  8. T'ae-bok Yi (2011). Chosŏn Ŭi Syup'ŏ Sŭt'a T'ojŏng Yi Chi-Ham: Panmannyŏn Yŏksa, Ch'oego Ŭi Kyŏngsega T'ojŏng Ŭi Sam Kwa Sasang. Tongnyŏk.
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  9. Tŏg-il Yi (2004). Chŏng Yag-Yong Kwa Kŭ Ŭi Hyŏngjedŭl: Yi Tŏk-Il Yŏksasŏ. Kimyŏngsa.
    1. Sae sidae rŭl yŏrŏ gan saramdŭl -- 2. Ŏdum ŭi sidae.
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  10. Sang-ha Yi (2007). Hanju Yi Chin-Sang Ŭi Churiron Yŏnʼgu. Kyŏngin Munhwasa.
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  11. Hyŏng-sŏng Yi (2006). Hanju Yi Chin-Sang Ŭi Chʻŏrhak Sasang. Simsan.
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  12. Chi-gyŏng Yi (2006). Hoejae Yi Ŏn-Jŏk Ŭi Chŏngch'i Sasang. Han'guk Haksul Chŏngbo.
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  13. Yinzhen Yi & Jingping Jiang (eds.) (2006). Nü Xing Lun Li Yu Li Yi Wen Hua. Zhongguo She Hui Ke Xue Chu Ban She.
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  14. Chae-O. Yi (2011). Yi Chae-o Ŭi Chŏngch'i Sŏngch'al: Otkit Ŭl Yŏmigo Sidae Ap E Sŏda. Chungang Books.
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  15. Kan Yi (2008). Yŏkchu Oeam Yi Kan Ŭi Ch'ŏrhak Kwa Sam. Onyang Munhwawŏn.
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  16. Ki-Dong Yi (2005). Yi Saek: Hanʼguk Sŏngnihak Ŭi Wŏnchʻŏn. SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  17. Hwang Yi (2010). Yija Suŏ: Sŏngho Yi Ik I Karyŏ Ppobŭn T'oegyehak Ŭi Chŏngsu. Yemun Sŏwŏn.
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  18.  14
    Kao Kung-Yi & Diane B. Obenchain (1975). Kung-Sun Lung's Chih Wu Lun and Semantics of Reference and Predication. Journal of Chinese Philosophy 2 (3):285-324.
  19.  13
    Chün-Fang Yü (1979). Ta-Hui Tsung-Kao and Kung-an Chan. Journal of Chinese Philosophy 6 (2):211-235.
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  20. Long Cheng (2011). Fa Zhe Xue Shi Ye Zhong di Cheng Xu Zheng Yi: Yi Cheng Xu Zheng Yi Yan Jiu Zhong de Fen Xi Mo Shi Wei Zhu de Kao Cha = the Philosophy of Law in the Vision of Procedural Justice. She Hui Ke Xue Wen Xian Chu Ban She.
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  21. Shuilong Cheng (2010). Li Xue Zai Zhejiang de Chuan Bo: Yi "Jin Si Lu" Wei Zhong Xin de Li Shi Kao Cha. Shanghai Gu Ji Chu Ban She.
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  22. Michiaki Fujii (2011). Zhu Xi Si Xiang Jie Gou Tan Suo: Yi "Li" Wei Kao Cha Zhong Xin. Tai da Chu Ban Zhong Xin.
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  23. Jiang Guanghui (2010). Yi Li Yu Kao Ju: Si Xiang Shi Yan Jiu Zhong de Jia Zhi Guan Huai Yu Shi Zheng Fang Fa. Zhonghua Shu Ju.
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  24. Qiyong Guo (2011). Zhonghua Ren Wen Jing Shen de Chong Jian: Yi Zhongguo Zhe Xue Wei Zhong Xin de Si Kao. Beijing Shi Fan da Xue Chu Ban She.
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  25. Desheng Li (2007). Jun Shi Si Kao Lu: Dui Wo Jun Zhi Jun Fang Lüe He Zuo Zhan Yi Shu de Hui Gu Yu Tan Tao. Jun Shi Ke Xue Chu Ban She.
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  26. Changshu Li (2008). Yi Jing de Zhe Xue Ji Chu: Cong Wang Bi Dao Huineng de Mei Xue Kao Cha = the Philosophic Basis of Yijing: An Aesthetic Investigation From Wangbi to Huineng. She Hui Ke Xue Wen Xian Chu Ban She.
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  27. Xiaoguang Li (2009). Zhongguo Xian Qin Zhi Xin Yang Yu Yu Zhou Lun: Yi "Tai Yi Sheng Shui" Wei Zhong Xin de Kao Cha. Ba Shu Shu She.
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  28. Yingxi Peng (2007). Fang Yizhi Yu "Zhou Yi Shi Lun He Bian" Kao. Zhongshan da Xue Chu Ban She.
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  29. Yonghua Tang (2010). Zong Baihua Yu "Zhongguo Mei Xue" de Kun Jing: Yi Ge Fan Si Xing de Kao Cha. Beijing da Xue Chu Ban She.
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  30. Menglin Wang (2012). Fa Lü Zi Zhi Li Lun de Liu Bian: Yi Xian Dai Xing Wen Ti Wei Zhong Xin de Si Xiang Shi Kao Cha. Fa Lü Chu Ban She.
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  31. Beichang Yang (2008). Kan Bu Jian de Gong Ju: Xiang Sheng Wu Xue Jia Yi Yang Si Kao. Cheng Gong da Xue Yi Xue Ke Ji Yu She Hui Yan Jiu Zhong Xin.
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  32. Shanwen Zhang (2006). Li Dai Yi Jia Kao Lüe. Ding Yuan Wen Hua Shi Ye You Xian Gong Si.
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  33. Xinhe Zhang (2011). Mo Jia Luyang Xuan Yi An: Mozi Li Ji Yu Shi Ji Kao Shi. Henan da Xue Chu Ban She.
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  34. Qian Dian Zhuan, Xunzi Kao Yi. In Dian Qian, Taigong Liu, Yixing Hao, Xiangfeng Song, Guang Zhong, Shixue Su, Yusheng Liang, Yun Cai, Changqi Chen, Jingshun Yin & Dachun Ren (eds.), Zhou Qin Zhu Zi Jiao Zhu Shi Zhong. Beijing Tu Shu Guan Chu Ban She
     
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  35. Hans Küng (1997). A Global Ethic for Global Politics and Economics. Oxford University Press.
    As the twentieth century draws to a close and the rush to globalization gathers momentum, political and economic considerations are crowding out vital ethical questions about the shape of our future. Now, Hans Kung, one of the world's preeminent Christian theologians, explores these issues in a visionary and cautionary look at the coming global society. How can the new world order of the twenty first century avoid the horrors of the twentieth? Will nations form a real community or continue to (...)
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  36.  30
    Hans Küng (1997). A Global Ethic in an Age of Globalization. Business Ethics Quarterly 7 (3):17-31.
    Starting from the four theses that globalization is unavoidable, ambivalent, incalculable, and can be controlled rationally, ethics has an indispensable and important role to play in the process of globalization. Indeed, a number of international documents published in the 1990s not only acknowledge human rights but also speak explicitly of human responsibilities. The author pleads for the primacy of ethics over politics and economics and, in reviewing both the Interfaith Declaration for Jews, Christians, and Muslims, and the Caux Roundtable Principles (...)
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  37.  17
    Huiyuhl Yi (2016). The Symmetry Argument Against the Deprivation Account. Philosophia 44 (3):947-959.
    Here I respond to Anthony Brueckner and John Martin Fischer’s “The Evil of Death: A Reply to Yi.” They developed an influential strategy in defense of the deprivation account of death’s badness against the Lucretian symmetry problem. The core of their argument consists in the claim that it is rational for us to welcome future intrinsic goods while being indifferent to past intrinsic goods. Previously, I argued that their approach is compatible with the evil of late birth insofar as an (...)
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  38.  15
    Guido Kung (1984). The Intentional and the Real Object. Dialectica 38 (2‐3):143-156.
    SummaryStarting from examples of genuine perception and naive hallucination, different theories concerning the relation between the intentional and the real object are being discussed. It is shown that Meinong's theory is the most natural one, but it is argued against Meinong that the notion of “converse intentional property” should play a greater role.
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  39. Peter Kung, Imaginability as a Guide to Possibility.
  40.  11
    Yunxia Zhu (2015). The Role of Qing and Li 1 in Chinese Entrepreneurial Decision Making: A Confucian Ren-Yi Wisdom Perspective. Journal of Business Ethics 126 (4):613-630.
    The intellectual debates on wise entrepreneurship behavior such as decision making tend to focus on the relationship between economic rationality and morality, while overlooking the important role affect plays. To fill in this gap, this paper proposes a theoretical framework based on the Confucian concepts of ren and yi and studies their practical manifestation in qing and li 1 for decision making. Drawing from 32 in-depth interviews and 52 vignettes with Chinese SME entrepreneurs, this study has found that qing plays (...)
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  41.  19
    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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  42.  20
    John Martin Fischer & Anthony Brueckner (2014). The Evil of Death: A Reply to Yi. Philosophia 42 (3):741-748.
    In previous work we have presented a reply to the Lucretian Symmetry, which has it that it is rational to have symmetric attitudes toward prenatal and posthumous nonexistence. Our reply relies on Parfit-style thought-experiments. Here we reply to a critique of our approach by Huiyuhl Yi, which appears in this journal: Brueckner and Fischer on the evil of death. We argue that this critique fails to attend to the specific nature of the thought-experiments (and our associated argument). More specifically, the (...)
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  43.  56
    Matthias Gerner (2009). Assessing the Modality Particles of the Yi Group in Fuzzy Possible-Worlds Semantics. Linguistics and Philosophy 32 (2):143-184.
    Of late, evidentiality has received great attention in formal semantics. In this paper I develop ‘evidentiality-informed’ truth conditions for modal operators such as must and may . With language data drawn from Luoping Nase (a Tibeto-Burman language spoken in the P.R. of China and belonging to the Yi Nationality), I illustrate that epistemic modals clash with clauses articulating first-hand information. I then demonstrate that existing models such as Kratzer’s graded possible-worlds semantics fail to provide accurate truth conditions for modals tagging (...)
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  44.  42
    Bo Chen (2006). The Debate on the Yan-Yi Relation in Chinese Philosophy: Reconstruction and Comments. Frontiers of Philosophy in China 1 (4):539-560.
    The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan (language), is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the (...)
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  45.  3
    Allison R. Miller (2016). Jade, Imperial Identity, and Sumptuary Reform in Jia Yi’s Xin Shu. Dao: A Journal of Comparative Philosophy 15 (1):103-121.
    The founding of the Han 漢 dynasty by a man of common birth, Liu Bang 劉邦, precipitated a new awareness that class boundaries had become more fluid than in prior generations. New fashions threatened the established social order as wealthy individuals pretended to status that they had not yet achieved. To respond to these concerns, Jia Yi 賈誼 proposed a new sumptuary code regulating a range of luxury goods from apparel to accessories to ritual wares. This sumptuary system was designed (...)
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  46.  7
    Jinseok Kang (2015). Yi T’Oegye’s Reverent Seriousness and Philosophical Therapy. Dao: A Journal of Comparative Philosophy 14 (1):107-128.
    Yi Hwang 李滉 , also known as Yi T’oegye 李退溪, was a prominent Korean scholar of Confucian philosophy during the Chosŏn 朝鮮 dynasty. He reinterpreted the Zhu Xi 朱熹 school of neo-Confucianism, taking reverent seriousness as the core principle of his philosophy. He studied various symptoms observed in the human mind and suggested the notion of reverent seriousness as a primary therapeutic method. His theory of kyŏng proposed the stages of philosophical therapy, which are uniquely found in Eastern philosophy and (...)
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  47.  5
    Patrick Hutchings (2014). Hans Küng, Can We Save the Catholic Church!? London, William Collins, 2013, 345 Pp. An Open Letter to Pope Francis? Or ‘Sleepers Awake!’. [REVIEW] Sophia 53 (3):401-410.
    Hans Küng is a well-known, and harsh, critic of doctrine of papal infallibility declared at Vatican I, 1870–1871. It leads—he argues—not to transparent certainty, but away from it. A propos ‘infallibility’ and the still-running scandals of child sexual abuse by members of the Catholic clergy, he writes:…While Rome no longer dares to proclaim formally infallible doctrines, it still envelopes all of its doctrinal pronouncements with an aura of infallibility, as though the Pope’s words were a direct expression of God’s will (...)
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  48.  3
    Yi‐Tsun Chen, Ming‐Hsien Lin, Hsiu‐Yun Lai, Shinn‐Jang Hwang & Liang‐Kung Chen (2009). Potentially Inappropriate Urinary Catheter Indwelling Among Long‐Term Care Facilities Residents. Journal of Evaluation in Clinical Practice 15 (4):592-594.
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  49.  8
    Chen Bo (2006). The Debate on the Yan–Yi Relation in Chinese Philosophy: Reconstruction and Comments. Frontiers of Philosophy in China 1 (4):539-560.
  50.  6
    Jonathan C. K. Wells (2011). Review of Nancy Howell's Life Histories of the Dobe !Kung: Food, Fatness, and Well-Being Over the Life-Span (Berkeley: University of California Press, 2010). [REVIEW] Human Nature 22 (3):370-375.
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