Search results for 'Kun Xiang' (try it on Scholar)

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  1.  37
    Zonghao Bao & Kun Xiang (2006). Digitalization and Global Ethics. Ethics and Information Technology 8 (1):41-47.
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  2. Weiping Sun (2010). Jia Zhi Lun Zhuan Xiang: Xian Dai Zhe Xue de Kun Jing Yu Chu Lu = Jiazhi Lun Zhuanxiang: Xiandai Zhexue de Kunjing Yu Chulu. Anhui Shi Fan da Xue Chu Ban She.
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  3.  16
    Feng Xiang (2011). Yang, Guorong 楊國榮: The Self-Maturating and the Maturating of Things: The Becoming of the World of Meaning 成己與成物—意義世界的生成. Dao: A Journal of Comparative Philosophy 10 (2):269-271.
    Yang, Guorong 楊國榮: The Self-maturating and the Maturating of Things: The Becoming of the World of Meaning 成己與成物—意義世界的生成. Content Type Journal Article Pages 269-271 DOI 10.1007/s11712-011-9214-5 Authors Feng Xiang, Department of Philosophy, East China Normal University, 500 Dongchuan Road, Shanghai, 200241 People’s Republic of China Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 10 Journal Issue Volume 10, Number 2.
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  4.  6
    Wu Kun & Joseph E. Brenner (2013). The Informational Stance: Philosophy and Logic. Part I. The Basic Theories. Logic and Logical Philosophy 22 (4):453-493.
    To better understand what information is and to explain information-related issues has become an essential philosophical task. General concepts from science, ethics and sociology are insufficient. As noted by Floridi, a new philosophy, a Philosophy of Information (PI), is needed. In the 80’s, Wu Kun proposed a “The Basic Theory of the Philosophy of Information”, which became available in English only in 2010. Wu and Joseph Brenner then found that the latter’s non-standard “Logic in Reality” provided critical logical support for (...)
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  5. Kun Wang (2006). Kongzi Yu Er Shi Shi Ji Zhongguo Si Xiang. Qi Lu Shu She.
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  6. Kun Wu (2010). Gu Dai Zhe Xue Zhong de Xin Xi, Xi Tong, Fu Za Xing Si Xiang: Xila, Zhongguo, Yindu. Shang Wu Yin Shu Guan.
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  7.  52
    Wu Kun & Joseph E. Brenner (2015). An Informational Ontology and Epistemology of Cognition. Foundations of Science 20 (3):249-279.
    Despite recent major advances in the neuroscience underlying cognition, the processes of its emergence and evolution are far from being understood. In our view, current interrelated concepts of mind; knowledge; epistemology; perception; cognition and information fail to reflect the real dynamics of mental processes, their ontology and their logic. It has become routine to talk about information in relation to these processes, but there is no consensus about its most relevant qualitative and functional properties. We present a theory of human (...)
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  8. Y. Xiang & D. J. Srolovitz (2006). Dislocation Climb Effects on Particle Bypass Mechanisms. Philosophical Magazine 86 (25-26):3937-3957.
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  9.  7
    Shuchen Xiang (2015). The Ghostly Other: Understanding Racism From Confucian and Enlightenment Models of Subjectivity. Asian Philosophy 25 (4):384-401.
    The overwhelming motif of nineteenth century anti-Semitic discourse is the metaphor of the Jew as a ghost. In all cultures, the ghost represents the antithesis of what is categorically human: it represents the other par excellence. By using the heuristic of the ghost to interpret how Enlightenment discourse has dealt with the other, this article will argue that the Enlightenment model of the self and its relation to others was a contributing factor to Modern Racism. Enlightenment discourse on subjectivity finds (...)
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  10.  9
    Yu-Tao Xiang, Li-Rong Meng & Gabor S. Ungvari (forthcoming). China to Halt Using Executed Prisoners’ Organs for Transplants: A Step in the Right Direction in Medical Ethics. Journal of Medical Ethics:medethics-2015-102739.
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  11.  12
    Gil Alterovitz, Michael Xiang, Isaac S. Kohane & Marco F. Ramoni (2005). Protein Network Topology Metric Conservation: From Yeast to Human. In Alan F. Blackwell & David MacKay (eds.), Power. Cambridge University Press 1-5.
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  12.  20
    Huang Xiang (2013). Does Conditional Affordance Imply Representational Non-Conceptual Content? Frontiers of Philosophy in China 8 (3):485-497.
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  13.  1
    Jun Jiang, Kira Bailey, Ling Xiang, Li Zhang & Qinglin Zhang (2016). Comparing the Neural Correlates of Conscious and Unconscious Conflict Control in a Masked Stroop Priming Task. Frontiers in Human Neuroscience 10.
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  14.  14
    Yongqun He, Sirarat Sarntivijai, Yu Lin, Zuoshuang Xiang, Abra Guo, Shelley Zhang, Desikan Jagannathan, Luca Toldo, Cui Tao & Barry Smith (2014). OAE: The Ontology of Adverse Events. Journal of Biomedical Semantics 5 (29).
    A medical intervention is a medical procedure or application intended to relieve or prevent illness or injury. Examples of medical interventions include vaccination and drug administration. After a medical intervention, adverse events (AEs) may occur which lie outside the intended consequences of the intervention. The representation and analysis of AEs are critical to the improvement of public health. Description: The Ontology of Adverse Events (OAE), previously named Adverse Event Ontology (AEO), is a community-driven ontology developed to standardize and integrate data (...)
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  15.  30
    Shiling Xiang (2010). Inquiry Into the Transcendence of Tang Dynasty Confucians to Han Dynasty Confucians and the Transformation of Traditional Confucianism in Terms of Lunyu Bijie. Frontiers of Philosophy in China 5 (4):471-485.
    Neo-Confucianism of the Han and Tang dynasties is an indispensable part of the history of Chinese philosophy. From Han dynasty Confucians to Tang dynasty Confucians, the study of Confucian classics evolved progressively from textual research to conceptual explanation. A significant sign of this transformation is the book Lunyu Bijie 论语笔解 (A Written Explanation of the Analects), co-authored by Han Yu and Li Ao. Making use of the tremendous room for interpretation within the Analects, the book studied and reorganized the relationship (...)
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  16.  22
    Shiling Xiang (2011). Between Mind and Trace — A Research Into the Theories on Xin 心 (Mind) of Early Song Confucianism and Buddhism. Frontiers of Philosophy in China 6 (2):173-192.
    From Han Yu’s yuan Dao 原道 (retracing the Dao) to Ouyang Xiu’s lun ben 论本 (discussing the root), the conflicts arising from Confucianists’ rejection of Buddhism were focused on one point, namely, the examination of zhongxin suo shou 中心所守 (something kept in mind). The attitude towards the distinction between mind and trace, and the proper approach to erase the gap between emptiness and being, as well as that between the expedient and the true, became the major concerns unavoidable for various (...)
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  17.  9
    Liang Kun (2008). Inquiry in to the Russian Ecological Eschatology Ideology. Proceedings of the Xxii World Congress of Philosophy 45:511-525.
    Compared with the related western studies, Russian ecological philosophy has paid more attention to Eschatology and represented a unique path of thinking, that is, an intense rational conception and a religious consciousness. In the era of globalization, Russian ecological Eschatology, as an active response of Russian ideology to the world ecosystem crisis, contains a strong eschatological emotion and a spirit of salvation. It mainly deals with the sin and punishment between the nature and human being as well as the endeavor (...)
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  18.  2
    Mingjian Xiang (2015). Esther Pascual: Fictive Interaction: The Conversation Frame in Thought, Language, and Discourse. Cognitive Linguistics 26 (4):709-716.
    Name der Zeitschrift: Cognitive Linguistics Jahrgang: 26 Heft: 4 Seiten: 709-716.
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  19.  7
    Xu Kun (1992). Mao Zedong on the "Negation of the Negation": A Bibliographical Essay. Contemporary Chinese Thought 23 (3):190-218.
    Ironically, specific compilations regarding the dialectical materialist principle of the negation of the negation cannot be found in the corpora of Comrade Mao Zedong. And yet, in his life of valiant struggle for the Chinese revolution and socialist construction, the law informed to great effect Mao's investigations of and attempts to transform China. Not only are these thoughts encapsulated in numerous essays and speeches, they are also naturally reflected therein. However, some foreigners maintain that Mao Zedong's thought "paid no heed (...)
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  20.  14
    Zhang Xiang (2008). From Sino—African Relations Comes a Steady Stream of Enlightening Guidance. Contemporary Chinese Thought 40 (1):11-28.
  21.  10
    Liu Xiang (1989). A Research Review on the Silk Book Entitled Huangdi Shu From a Han Dynasty Tomb at Mawangdui. Contemporary Chinese Thought 20 (4):72-90.
    From the end of 1973 to early 1974, silk books from the Han dynasty were unearthed from tomb no. 3 at Mawangdui in Changsha, Hunan. After reorganizing and piecing them together, there were a total of twenty-eight kinds of silk books, of which four are copies of ancient books that are no longer in existence.1 They are: Jing fa, Shi liu jing, Cheng, and Dao yun, with a total of more than eleven thousand characters. These books were written before the (...)
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  22.  14
    Shiling Xiang (2008). A Study on the Theory of “Returning to the Original” and “Recovering Nature” in Chinese Philosophy. Frontiers of Philosophy in China 3 (4):502-519.
    The approach of returning to the original and recovering nature is a typical characteristic of Chinese philosophy. It was founded by the Daoist School and followed by both Daoist and Confucian schools. The precondition of returning to the original and recovering nature is the stillness and goodness within nature integrated into a whole afterwards. Its implementation includes not only returning to the original root so as to achieve the philosophical aim but also restoration to the original nature after it is (...)
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  23.  5
    Wu Kun & Joseph E. Brenner (2013). The Informational Stance: Philosophy and Logic. Part II. From Physics to Society. Logic and Logical Philosophy 23 (1):81-108.
    In Part I of our joint paper [WuB13], we outlined our respective theories, The Basic Theory of the Philosophy of Information and Logic in Reality and showed their synergy for the understanding of complex informational processes. In this part, we develop Wu’s fundamental philosophical insight of the origin of the values of information in the interactions of complex information processing. A key concept in our work is that of a logical isomorphism between human individual and social value and the natural (...)
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  24.  2
    Xiang Xiang, Song Faqing, Wang Jiafeng & Li Hongtu (2009). World History Studies in Twentieth-Century China. Chinese Studies in History 42 (3):57-96.
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  25.  4
    Huan Xiang (1980). The Problems of China's Socialist Modernization. Contemporary Chinese Thought 11 (4):60-81.
    This is the thirtieth anniversary of the founding of the People's Republic of China. As all the people throughout the nation welcome, applaud, and solemnly commemorate this historic occasion, we remember the process of past struggles and look forward, our hearts brimming with confidence, to the dazzling vision of socialist modernization. Given the brilliant leadership of the Chinese Communist Party, 900 million hardworking, wise, and courageous people, a definite technological material foundation, and the help of international friends, the realization of (...)
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  26. C. Xiang (1995). Taxonomic Changes and the Particle-Wave Debate in Early Nineteenth-Century Britain. Studies in History and Philosophy of Science Part A 26 (2):251-271.
     
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  27. Brian Dillon, Wing-Yee Chow & Ming Xiang (2016). The Relationship Between Anaphor Features and Antecedent Retrieval: Comparing Mandarin Ziji and Ta-Ziji. Frontiers in Psychology 6.
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  28. Congming Jin, Yang Xiang & Gang Lu (2011). Dislocation Cross-Slip Mechanisms in Aluminum. Philosophical Magazine 91 (32):4109-4125.
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  29. Kimberly Leiken, Jing Xiang, Fawen Zhang, Jingping Shi, Lu Tang, Hongxing Liu & Xiaoshan Wang (2014). Magnetoencephalography Detection of High-Frequency Oscillations in the Developing Brain. Frontiers in Human Neuroscience 8.
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  30. Huiyan Lin, Jing Xiang, Saili Li, Jiafeng Liang & Hua Jin (2015). Anticipation of Negative Pictures Enhances the P2 and P3 in Their Later Recognition. Frontiers in Human Neuroscience 9.
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  31. Hui-Shen Shen, Chen-Li Zhang & Y. Xiang (2010). Nonlocal Shear Deformable Shell Model for Thermal Postbuckling of Axially Compressed Double-Walled Carbon Nanotubes. Philosophical Magazine 90 (23):3189-3214.
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  32. I. Varga & F. Kun (2006). Pattern Formation in Binary Colloids. Philosophical Magazine 86 (13-14):2011-2031.
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  33. He Wei & Yang Xiang (2009). A Generalized Peierls–Nabarro Model for Kinked Dislocations. Philosophical Magazine 89 (27):2333-2354.
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  34. Shiling Xiang (2008). Li Qi Xing Xin Zhi Jian: Song Ming Li Xue de Fen Xi Yu Si Xi. Ren Min Chu Ban She.
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  35. Shiling Xiang (2011). Li Xue Yu Yi Xue. Changchun Chu Ban She.
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  36. Yuqiao Xiang (2006). Ren Sheng Jia Zhi de Dao de Su Qiu: Meiguo Lun Li Si Chao de Liu Bian = American Ethics and the Value of Life. Hunan Shi Fan da Xue Chu Ban She.
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  37. Li Xiang (1990). The Characterization Problem for the Medium Logic MP'&MF'. Journal of Symbolic Logic 55 (4):414.
     
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  38. Jingde Xiang (2006). Xi Fang Yuan Lun Li Xue =. Hunan Shi Fan da Xue Chu Ban She.
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  39. Degang Zhao, Hanquan Wang & Yang Xiang (2012). Asymptotic Behaviors of the Stress Fields in the Vicinity of Dislocations and Dislocation Segments. Philosophical Magazine 92 (18):2351-2374.
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  40. Xiaohong Zhu & Yang Xiang (2010). Continuum Model for Dislocation Dynamics in a Slip Plane. Philosophical Magazine 90 (33):4409-4428.
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  41.  23
    Shuren Wang (2009). The Roots of Chinese Philosophy and Culture — an Introduction to “ Xiang ” and “ Xiang Thinking”. Frontiers of Philosophy in China 4 (1):1-12.
    To grasp the truth in traditional Chinese classics, we need to uncover the long obscured xiang 象 (image) thinking, which has long been overshadowed by Occidentalism. xiang thinking is the most fundamental thought of human beings. The logic of linguistics all comes from xiang thinking . Through conceptual thinking, people can understand Western classics on metaphysics, yet they may not completely understand the various schools of Chinese classics. The difference between Chinese and Western ways of thinking originated (...)
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  42.  6
    Jinhua Jia (2015). Redefining the Ideal Character: A Comparative Study Between the Concept of Detachment in the Aṣṭasāhasrikā and Guo Xiang’s Theory of Eremitism at Court. Dao: A Journal of Comparative Philosophy 14 (4):545-565.
    The Aṣṭasāhasrikā Prajñāpāramitā Sūtra criticizes the traditional practice of dwelling in an isolated place for self-cultivation and advocates returning to the human realm with a liberated mind and compassionate engagement. This new theory of detachment aims at defining the Bodhisattva, a new ideal character, for the rising Mahāyāna movement. In his theory of eremitism at court, Guo Xiang 郭象 describes a sage image of governing the empire with a detached mind. This image is invested with the concept of self-liberation (...)
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  43.  6
    Wang Shuren & Zhang Lin (2009). The Roots of Chinese Philosophy and Culture — An Introduction to "Xiang" and "Xiang Thinking". Frontiers of Philosophy in China 4 (1):1 - 12.
    To grasp the truth in traditional Chinese classics, we need to uncover the long obscured "xiang" 象 (image) thinking, which has long been overshadowed by Occidentalism, "xiang thinking" is the most fundamental thought of human beings. The logic of linguistics all comes from "xiang thinking". Through conceptual thinking, people can understand Western classics on metaphysics, yet they may not completely understand the various schools of Chinese classics. The difference between Chinese and Western ways of thinking originated in (...)
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  44.  2
    Winnie Sung (2016). Xiang Yuan : The Appearance-Only Hypocrite. Dao: A Journal of Comparative Philosophy 15 (2):175-192.
    This article seeks to interpret Mencius’ criticism of the village worthies and shed light on the distinctive psychological phenomenon that Mencius has captured but not quite articulated. An attempt at filling out the Mencian view of the village worthies will help us better understand the content of the moral charges made against them and also deepen our analysis of the kind of psychology that early Confucians regard as crucial to moral agency. Following an introduction that overviews Mencius’ criticisms of the (...)
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  45. Yijie Tang (2000). Guo Xiang Yu Wei Jin Xuan Xue.
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  46.  10
    J. Scot Brackenridge, Guo Xiang. Internet Encyclopedia of Philosophy.
  47.  6
    Paul J. D’Ambrosio (2016). Guo Xiang on Self-so Knowledge. Asian Philosophy 26 (2):119-132.
    ABSTRACTThe perspective on zhi 知 is often identified as a key distinction between the Zhuangzi 莊子 and its most famous commentator, Guo Xiang 郭象. Many scholars who recognize this distinction observe that zhi almost always has negative connotations in Guo Xiang’s writing, whereas certain types of knowledge can be positive in the Zhuangzi In this way, Guo Xiang’s comments on zhi seem to stray from the ‘original meaning’ of the Zhuangzi, and are often dismissed as inaccurate mis-readings, (...)
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  48. Vincent Shen (2013). From Interpretation to Construction: Guo Xiang's Ontological Individualism. Journal of Chinese Philosophy 40 (S1):171-188.
    Guo Xiang's ontological individualism represents a case of philosophical construction based on his interpretation of the Zhuangzi. His concept of the self-transformation of the individual who is self-born, with self-nature and without dependence on others supports the idea of individual autonomy. Nevertheless, each individual's act for self-interest still benefits other individuals in a non-teleological mutual accommodation. The path from duhua of each individual on the level of existence, to the xiangyin among individuals on the level of action consequence, to (...)
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  49.  16
    Zhongqian Kang (2008). The Categorical Interpretation of Guo Xiang's “Independent Genesis”. Frontiers of Philosophy in China 3 (4):520-534.
    Seemingly, “independent genesis” refers to the independent existence and changes of each thing, but it is clear that there cannot be any truly “independent” things at all. Each thing in the world has to stay in connection or relationship with other things outside itself if it wants to represent its own “independence” and “genesis” in terms of form; and inevitably such connection or relationship itself has to be embodied in the internal nature of each thing. In the metaphysical thought of (...)
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  50.  1
    Kun-ki Kang (1996). Response by Kun-Ki Kang: A Buddhist Response To. Buddhist-Christian Studies 16:185-187.
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