Search results for 'Keng Feng Tan' (try it on Scholar)

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  1. Youlan Feng (2006). Feng Youlan Tan Zhe Xue. Dang Dai Shi Jie Chu Ban She.
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  2. Lisha Feng (2010). Ting Ru Xue da Shi Tan Ren Sheng. Di Zhen Chu Ban She.
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  3. Qi Feng (1997). Zhi Hui di Tan Suo.
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  4. Yu-Feng Huang, Edlyn Gui Fang Tan, Chun Siong Soon & Po-Jang Hsieh (2014). Unconscious Cues Bias First Saccades in a Free-Saccade Task. Consciousness and Cognition 29:48-55.
  5.  3
    Bin Tan, Jeff Morisette, Robert Wolfe, Wayne Esaias, Feng Gao, Greg Ederer, Joanne Nightingale, Jamie E. Nickeson, Pete Ma & Jeff Pedely (forthcoming). Modis Vegetation Phenology Metrics Estimated with an Enhanced Timesat Algorithm. Mind.
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  6. Qi Feng & Weiping Chen (1999). Feng Qi Xue Shu.
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  7. Youlan Feng (2011). Feng Youlan du Shu Yu Zuo Ren. Guo Ji Wen Hua Chu Ban Gong Si.
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  8. Youlan Feng (2008). Feng Youlan Wen Ji. Changchun Chu Ban She.
    Di 1 juan. San song tang zi xu -- di 2-3 juan. Zhongguo zhe xue shi -- di 4-5 juan. Zhen yuan liu shu -- di 6 juan. Zhongguo zhe xue jian shi [translation of Short history of Chinese philosophy] -- di 7-9 juan. Zhongguo zhe xue shi xin bian -- di 10 juan. Zhe xue lun wen ji.
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  9. Youlan Feng (2005). Feng Youlan Xuan Ji =. Jilin Ren Min Chu Ban She.
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  10. Youlan Feng (2004). Feng Youlan Zi Shu. Zhongguo Ren Min da Xue Chu Ban She.
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  11. Youlan Feng (1991). Selected Philosophical Writings of Feng Yu-Lan. Foreign Language Press.
     
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  12. Jiyu Ren & Jinan Xu (eds.) (2008). Fei Xue Shu Fang Tan: Shi Shuo Feng Youlan. Beijing da Xue Chu Ban She.
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  13. Huaiping Wang (2009). Mei Xue San Bu: Zong Baihua Mei Xue Yan Jiu Fang Fa Yu Feng Ge Xin Tan. Hefei Gong Ye da Xue Chu Ban She.
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  14.  75
    Kok-Chor Tan (2004). Justice Without Borders: Cosmopolitanism, Nationalism, and Patriotism. Cambridge University Press.
    Kok-Chor Tan argues that the cosmopolitan idea of global justice may be understood in such a way that it can accept nationalist and patriotic commitments. Tan believes that cosmopolitan justice need not deny the worth of the ordinary non-impartial values even as it defends a vision of global egalitarianism. Properly understood, it can set the limits for nationalist and patriotic efforts without denying the moral independence of these partial pursuits.
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  15.  35
    Kok-Chor Tan (2012). Justice, Institutions, and Luck: The Site, Ground, and Scope of Equality. OUP Oxford.
    Kok-Chor Tan addresses three key questions in political philosophy: Where does distributive equality matter? Why does it matter? And among whom does it matter? He argues for an institutional site for egalitarian justice, a luck-egalitarian ideal of why equality matters, and a global scope for distributive justice.
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  16.  9
    Charlene Tan (2012). “Our Shared Values” in Singapore: A Confucian Perspective. Educational Theory 62 (4):449-463.
    In this essay Charlene Tan offers a philosophical analysis of the Singapore state's vision of shared citizenship by examining it from a Confucian perspective. The state's vision, known formally as “Our Shared Values,” consists of communitarian values that reflect the official ideology of multiculturalism. This initiative included a White Paper, entitled Shared Values, which presented pejorative assessments of the ideals of “individual rights” and “individual interests” as antithetical to national interests. Rejecting this characterization, Tan argues that a dominant Confucian perspective (...)
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  17.  11
    Wang Feng (1996). On the Implementation of the Party's Policies on Religion. Contemporary Chinese Thought 28 (1):34-37.
    In a speech at a meeting of cadres in Xinjiang in the latter part of April [1980], Comrade Wang Feng spoke, among other subjects, about the all-around implementation of the Party's policies on religion.
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  18. Kok-Chor Tan (2014). Justice, Institutions, and Luck: The Site, Ground, and Scope of Equality. OUP Oxford.
    Kok-Chor Tan addresses three key questions in political philosophy: Where does distributive equality matter? Why does it matter? And among whom does it matter? He argues for an institutional site for egalitarian justice, a luck-egalitarian ideal of why equality matters, and a global scope for distributive justice.
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  19. Feng Gao, Hongcai Dai & Haiyan Lei (1997). Wei Jin Xuan Xue Shi Ri Tan = Weijin Xuanxue Shiri Tan. Monograph Collection (Matt - Pseudo).
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  20. Feng Gao (ed.) (2009). Xuan Xue Shi Ri Tan. Shanghai Ci Shu Chu Ban She.
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  21. Sor-Hoon Tan (2005). Review: Of Diversities and Comparisons .. [REVIEW] Philosophy East and West 55 (1):111 - 124.
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  22. Kok-Chor Tan (2008). A Defense of Luck Egalitarianism. Journal of Philosophy 105 (11):665-690.
  23. Kok-Chor Tan (2006). The Boundary of Justice and The Justice of Boundaries. Canadian Journal of Law and Jurisprudence 29 (2):319-344.
    Two classes of arguments are often deployed by the anti-global egalitarians against attempts to universalize the demands of distributive equality. One are arguments attempting to show that global egalitarians have misconstrued the reasons for why equality matters domestically, and hence have wrongly extended these reasons to the global arena. These arguments hold that the boundary of distributive justice is effectively coextensive with the boundaries of state. The other are arguments that attempt to show that membership in political societies generates special (...)
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  24.  24
    Xingqiang Du, Wei Jian, Yingjie Du, Wentao Feng & Quan Zeng (2013). Religion, the Nature of Ultimate Owner, and Corporate Philanthropic Giving: Evidence From China. Journal of Business Ethics 123 (2):1-22.
    Using a sample of Chinese listed firms for the period of 2004–2010, this study examines the impact of religion on corporate philanthropic giving. Based on hand-collected data of religion and corporate philanthropic giving, we provide strong and robust evidence that religion is significantly positively associated with Chinese listed firms’ philanthropic giving. This finding is consistent with the view that religiosity has remarkable effects on individual thinking and behavior, and can serve as social norms to influence corporate philanthropy. Moreover, religion and (...)
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  25. Kok-Chor Tan (2006). The Duty to Protect. In Terry Nardin & Melissa Williams (eds.), Humanitarian Intervention. New York University Press
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  26. Kok-Chor Tan (2011). Luck, Institutions, and Global Distributive Justice. European Journal of Political Theory 10 (3):394-421.
    Luck egalitarianism provides one powerful way of defending global egalitarianism. The basic luck egalitarian idea that persons ought not to be disadvantaged compared to others on account of his or her bad luck seems to extend naturally to the global arena, where random factors such as persons’ place of birth and the natural distribution of the world’s resources do affect differentially their life chances. Yet luck egalitarianism as an ideal, as well as its global application, has come under severe criticisms (...)
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  27. Kok-Chor Tan (2005). International Toleration: Rawlsian Versus Cosmopolitan. Leiden Journal of International Law 18 (4):685-710.
  28.  58
    Kok-Chor Tan (2010). Enforcing Cosmopolitan Justice: The Problem of Intervention. In Roland Pierik & Wouter Werner (eds.), Cosmopolitanism in Context. Cambridge University Press
  29. Sharon M. Tan (forthcoming). Book Review: Compassion: Loving Our Neighbor in an Age of Globalization. [REVIEW] Interpretation 65 (2):209-210.
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  30.  97
    Sharon M. Tan (forthcoming). Book Review: The Political Dimension of Reconciliation: A Theological Analysis of Ways of Dealing With Guilt During the Transition to Democracy in South Africa and (East) Germany. [REVIEW] Interpretation 65 (1):107-108.
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  31. K. Cohen Tan, Between Mārga and Démarche: A Course in Emptiness & Différance.
    This thesis forwards a path-based hermeneutics as a middle path (Skt. madhyamā-pratipad) between Deconstruction and Mādhyamaka, in order to understand our existential relatedness without reference to Being. It does not attempt to do so by way of a comparative analysis, which I believe results inevitably in some form of reification of both in terms of their method. Rather, what I see as unique to both Deconstruction and Mādhyamaka is this very lack of method – hermeneutical or otherwise – hence underscoring (...)
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  32.  14
    Doreen Tan & Robin Stanley Snell (2002). The Third Eye: Exploring Guanxi and Relational Morality in the Workplace. [REVIEW] Journal of Business Ethics 41 (4):361 - 384.
    We examine the use of Confucian relational morality as an alternative reference point to that of modernist morality in judging workplace ethical conduct. A semi-structured interview based study involving 46 ethnic Chinese managers and 30 non-Chinese expatriate managers in Singapore, provided evidence of the use of traditional guanxi-linked morality as a moral resource by some of the former group in judging workplace ethical dilemmas. While such morality played only a minor role in moral reasoning, and was largely overshadowed by modernist (...)
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  33. Sor-Hoon Tan (2005). Of Diversities and Comparisons .. [REVIEW] Philosophy East and West 55 (1):111 - 124.
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  34. Julius B. Barbanel, Carlos A. Diprisco & It Beng Tan (1984). Many-Times Huge and Superhuge Cardinals. Journal of Symbolic Logic 49 (1):112-122.
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  35.  23
    Justin Tan (2009). Institutional Structure and Firm Social Performance in Transitional Economies: Evidence of Multinational Corporations in China. [REVIEW] Journal of Business Ethics 86 (2):171 - 189.
    With the expansion of multinational corporations (MNCs), the alarming upsurge in widely publicized and notable corporate scandals involving MNCs in emerging markets has begun to draw both academic and managerial attention to look beyond home market practices to the pressing concern of CSR in emerging markets. Previous studies on CSR have focused primarily on Western markets, reserving limited discussions in addressing the issue of MNC attitudes and CSR practices in their emerging host markets abroad. Despite this incongruity in academic response (...)
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  36.  45
    Yan Leung Cheung, Weiqiang Tan, Hee-Joon Ahn & Zheng Zhang (2010). Does Corporate Social Responsibility Matter in Asian Emerging Markets? Journal of Business Ethics 92 (3):401 - 413.
    This study addresses the question whether corporate social responsibility (CSR) matters in Asian Emerging Markets. Based on CSR scores compiled by Credit Lyonnais Securities (Asia), we assess the CSR performance of major Asian firms over a period of 3 years, from 2001 to 2004. The results show that there is a positive and significant relation between CSR and market valuation among Asian firms. We further find that CSR is positively related to the market valuation of the subsequent year. More importantly, (...)
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  37.  60
    Shaun P. Hargreaves Heap, Jonathan Hw Tan & Daniel John Zizzo (2013). Trust, Inequality and the Market. Theory and Decision 74 (3):311-333.
    This article examines, experimentally, whether inequality affects the social capital of trust in non-market and market settings. We consider three experimental treatments, one with equality, one with inequality but no knowledge of the income of other agents, and one with inequality and knowledge. Inequality, particularly when it is known, has a corrosive effect on trusting behaviours in this experiment. Agents appear to be less sensitive to known relative income differentials in markets than they are in the non-market settings, but trust (...)
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  38.  10
    Justin Tan & Irene Hau-Siu Chow (2009). Isolating Cultural and National Influence on Value and Ethics: A Test of Competing Hypotheses. [REVIEW] Journal of Business Ethics 88 (1):197 - 210.
    We live in an increasingly globalizing world, in which countries are closely linked by international trade and investment ties. Cross-cultural comparative studies of national values and ethics have attracted growing research interest in recent years, because shared practices, values and ethical standards depend on shared beliefs. However, the findings of such studies have been unable to reach a consensus on the impact of culture on ethics-related attitudes and behavior. Empirically, many "cross–cultural" differences reported by previous studies might actually stem from (...)
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  39.  60
    Guan Feng & Zhou Ying (1994). Lao Zi's Political Philosophy. Contemporary Chinese Thought 26 (1):11-12.
    The term "political philosophy" refers to the abstract, fundamental, and guiding principles and basic theorems for observing, handling, and dealing with political problems and political struggles. Its meaning is analogous to, say, "military philosophy." Naturally, these theorems are connected to and integrated with specific political viewpoints, just as "military philosophy" is connected to and integrated with specific military strategies and military tactics. This kind of integration does not hinder in any way our study of political philosophies in history, just as (...)
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  40.  67
    Kok-Chor Tan (2007). Colonialism, Reparations, and Global Justice. In Jon Miller & Rahul Kumar (eds.), Reparations: Interdisciplinary Inquiries. Oxford University Press 280--306.
  41.  6
    Kok-Chor Tan (2000). Toleration, Diversity, and Global Justice. Penn State Press.
    The "comprehensive liberalism" defended in this book offers an alternative to the narrower "political liberalism" associated with the writings of John Rawls.
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  42.  8
    Jacquelyn E. Humphrey & David T. Tan (2014). Does It Really Hurt to Be Responsible? Journal of Business Ethics 122 (3):375-386.
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  43.  13
    Jacinta Tan & Tony Hope (2008). Treatment Refusal in Anorexia Nervosa : A Challenge to Current Concepts of Capacity. In Guy Widdershoven (ed.), Empirical Ethics in Psychiatry. Oxford University Press 187--210.
  44.  1
    Lee-Fan Tan, Zoltan Dienes, Ashok Jansari & Sing-Yau Goh (2014). Effect of Mindfulness Meditation on Brain–Computer Interface Performance. Consciousness and Cognition 23 (4):12-21.
    Electroencephalogram based Brain–Computer Interfaces enable stroke and motor neuron disease patients to communicate and control devices. Mindfulness meditation has been claimed to enhance metacognitive regulation. The current study explores whether mindfulness meditation training can thus improve the performance of BCI users. To eliminate the possibility of expectation of improvement influencing the results, we introduced a music training condition. A norming study found that both meditation and music interventions elicited clear expectations for improvement on the BCI task, with the strength of (...)
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  45. Kok-Chor Tan (2002). Liberal Nationalism and Cosmopolitan Justice. Ethical Theory and Moral Practice 5 (4):431-461.
    Many liberals have argued that a cosmopolitan perspective on global justice follows from the basic liberal principles of justice. Yet, increasingly, it is also said that intrinsic to liberalism is a doctrine of nationalism. This raises a potential problem for the liberal defense of cosmopolitan justice as it is commonly believed that nationalism and cosmopolitanism are conflicting ideals. If this is correct, there appears to be a serious tension within liberal philosophy itself, between its cosmopolitan aspiration on the one hand, (...)
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  46.  65
    Kok-Chor Tan (1998). Liberal Toleration in Rawls's Law of Peoples. Ethics 108 (2):276-295.
  47. Patrick Feng (2000). Rethinking Technology, Revitalizing Ethics: Overcoming Barriers to Ethical Design. Science and Engineering Ethics 6 (2):207-220.
    This paper explores the role of ethics in design. Traditionally, ethical questions have been seen as marginal issues in the design of technology. Part of the reason for this stems from the widely held notion of technology being “out of control.” This notion is a barrier to what I call “ethical design” because it implies that ethics has no role to play in the development of technology. This view, however, is challenged by recent work in the field of Science and (...)
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  48.  11
    Justin Tan (2009). Multinational Corporations and Social Responsibility in Emerging Markets: Opportunities and Challenges for Research and Practice. [REVIEW] Journal of Business Ethics 86 (2):151 - 153.
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  49.  37
    Kok-Chor Tan (2008). National Responsibility, Reparations and Distributive Justice. Critical Review of International Social and Political Philosophy 11 (4):449-464.
  50.  80
    Kok-Chor Tan (1997). Kantian Ethics and Global Justice. Social Theory and Practice 23 (1):53-73.
    Kant divides moral duties into duties of virtue and duties of justice. Duties of virtue are imperfect duties, the fulfillment of which is left to agent discretion and so cannot be externally demanded of one. Duties of justice, while perfect, seem to be restricted to negative duties (of nondeception and noncoercion). It may seem then that Kant's moral philosophy cannot meet the demands of global justice. I argue, however, that Kantian justice when applied to the social and historical realities of (...)
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