Search results for 'Kung-chʻao Yeh' (try it on Scholar)

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  1. Kung-chʻao Yeh (1943). The Confucian Conception of Jên. London, the China Society.score: 2010.0
  2. Ching‐Kuo Wei, Shun‐Mu Wang & Ming‐Kung Yeh (2012). Doctor Pharmaceutical Utilization Behaviour Changed by the Global Budget Programme Strategies on Hypertensive Outpatient Prescription. Journal of Evaluation in Clinical Practice 18 (2):262-268.score: 240.0
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  3. Peter Kung, Peter Kung.score: 180.0
    I lay out the framework for my theory of sensory imagination in “Imagining as a guide to possibility.” Sensory imagining involves mental imagery , and crucially, in describing the content of imagining, I distinguish between qualitative content and assigned content. Qualitative content derives from the mental image itself; for visual imaginings, it is what is “pictured.” For example, visually imagine the Philadelphia Eagles defeating the Pittsburgh Steelers to win their first Super Bowl. You picture the greenness of the field and (...)
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  4. Ning Yeh (1981). The Art of Chinese Brush Painting: Ning Yeh's First Album: An Introduction to Fundamental Philosophy and Basic Subjects. N. Yeh.score: 180.0
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  5. Chen-Kuan Chuang (1992). Liang Ch'i-Ch'ao and the Chinese Constitutional Movement. Chinese Studies in History 25 (4):50-64.score: 135.0
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  6. Chang P'eng-Yuan (1993). Hu Shih and Liang Ch'i-Ch'ao: Affinity and Tension Between Intellectuals of Two Generations. Chinese Studies in History 26 (4):3-49.score: 135.0
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  7. Hsien-chên[from old catalog] Yang (1956). Kung Chʻan Chu I Shih Chieh Kuan.score: 135.0
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  8. Li Yu-Ning (1980). Editor's Note: Teng Ying-Ch'ao (1903-). Chinese Studies in History 14 (1):85-92.score: 135.0
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  9. Robson Rodrigues Gomes Filho (2011). Do santuário de Trindade ao jornal “Santuário da Trindade”: Reflexões sobre as mudanças de posicionamento religioso dos primeiros Redentoristas alemães em Goiás ( From “Santuário da Trindade” to “Santuário da Trindade” Journal. Considerations on the ch). Horizonte 9 (23):897-915.score: 126.0
    Normal 0 21 false false false MicrosoftInternetExplorer4 A vinda da Ordem Redentorista para o estado de Goiás, em 1894, revela um contexto político, econômico e religioso peculiar vivido pelo estado, em que, com o fim do regime de padroado, o controle das romarias populares, tanto quanto das manifestações religiosas não-católicas, foram de fundamental importância para a manutenção da hegemonia católica local. O papel desempenhado pelos redentoristas em Goiás, tanto no controle da romaria de Trindade, quanto no combate às religiões e (...)
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  10. Steven Heine (2003). Ch'an Buddhist Kung-Ans as Models for Interpersonal Behavior. Journal of Chinese Philosophy 30 (3-4):525-540.score: 120.0
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  11. Robson Rodrigues Gomes Filho (2011). Do Santuário de Trindade Ao Jornal “Santuário da Trindade”: Reflexões Sobre as Mudanças de Posicionamento Religioso Dos Primeiros Redentoristas Alemães Em Goiás (From “Santuário da Trindade” to “Santuário da Trindade” Journal. Considerations on the Ch). Horizonte 9 (23):897-915.score: 120.0
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  12. On Kicking Over Water Pitchers (2003). Ch'an Buddhist Kung-Ans as Models for Interpersonal Behavior. Journal of Chinese Philosophy 30 (3&4):525-540.score: 120.0
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  13. Li Yu-Ning (1980). Editor's Note: Yeh Ch'an-Chen (1919-). Chinese Studies in History 14 (1):104-105.score: 120.0
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  14. Ignatius J. H. Ts'ao (1972). Ai Ssu-ch'I: The Apostle of Chinese Communism. Studies in East European Thought 12 (1):2-36.score: 90.0
    Ai Ssu-ch'i is a little known but very important figure in the introduction of Marxism-Leninism into China. This first article provides a brief biography of Ai Ssu-ch'i as well as a detailed account of his activities as teacher, author and propagandist. Among his other services to the cause of Marxism-Leninism in China, one has to stress Ai Ssu-ch'i's systematic opposition to Yeh Ch'ing and to the non-Communist interpretation of Dr. Sun Yat-sen's Three Principles of the People. (cf.SST 10 (1970), 138–166.).
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  15. Ignatius J. H. Ts'ao (1972). Ai Ssu-ch'I's Philosophy. Studies in East European Thought 12 (3):231-244.score: 42.0
    In Ai Ssu-ch'i is exemplified and substantiated the Soviet influence on the official definition of philosophy in the history of Communist Party of China, i.e., the assertion about and the method for knowledge of the world. Such a philosophical knowledge has as its formal object the most fundamental laws of the universe.In order to acquire such a genuine philosophical knowledge, one needs a desire to change the world and a proletarian point of view. For only by aiming at changing (...)
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  16. Hsüeh-liang[from old catalog] Chʻen (1979). Sheng Ming, Shih Yeh, Wei Lai.score: 36.0
     
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  17. Liang Ch'I.-ch'ao (1977). My Autobiographical Account at Thirty. Chinese Studies in History 10 (3):4-34.score: 27.0
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  18. Hsiao Kung-ch'öan (1977). Critical Reflections on My Pursuit of Learning. Chinese Studies in History 10 (4):4-5.score: 27.0
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  19. Hsiao Kung-ch'üan (1979). On the Journey Home. Chinese Studies in History 12 (4):3-15.score: 27.0
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  20. Teng Ying-ch'ao (1980). Remembrances of the May Fourth Movement. Chinese Studies in History 14 (1):93-103.score: 27.0
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  21. Kung-chʻüan Hsiao (1968). Chung-Kuo Chêng Chih Ssŭ Hsiang Shih.score: 27.0
     
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  22. Kung-chʻüan Hsiao (1927). Political Pluralism. New York, Harcourt, Brace & Company, Inc..score: 27.0
  23. Kung-chʻüan Hsiao (1954). Zhongguo Zheng Zhi Xi Xiang Shi.score: 27.0
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  24. Hsiao Kung-ch'üan (1977). Harvest of Two Years at Tsinghua. Chinese Studies in History 11 (2):3-14.score: 27.0
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  25. Hsiao Kung-ch'üan (1978). Pursuit of Learning on a New Continent (1): Three Years at the University of Missouri. Chinese Studies in History 12 (2):3-24.score: 27.0
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  26. Hsiao Kung-ch'uan (1979). Pursuit of Learning on a New Continent (2): Three Years at Cornell University. Chinese Studies in History 12 (3):3-16.score: 27.0
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  27. Hsiao Kung-ch'üan (1980). Six Months in Shanghai. Chinese Studies in History 13 (4):3-16.score: 27.0
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  28. Hsiao Kung-ch'üan (1977). Teachers and Friends of the YMCA Middle School. Chinese Studies in History 11 (1):3-17.score: 27.0
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  29. Hsiao Kung-ch'üan (1980). Teacher and Students Growing Together: Five-And-A-Half Years at Nankai, Northeast, and Yenching Universities. Chinese Studies in History 13 (4):17-35.score: 27.0
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  30. Hsiao Kung-ch'üan (1980). Teacher and Students Growing Together (2): Five Years at Tsinghua. Chinese Studies in History 14 (1):3-18.score: 27.0
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  31. Chʻi-chʻao Lian (1930). History of Chinese Political Thought During the Early Tsin Period. London, K. Paul, Trench, Trubner & Co. Ltd..score: 27.0
  32. Teng Ying-ch'ao (1971). Report on the Present Course and Tasks of the Chinese Women's Movement. Chinese Studies in History 5 (2):76-87.score: 27.0
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  33. Teng Ying-ch'ao (1971). The Women's Movement in New China. Chinese Studies in History 5 (2):88-108.score: 27.0
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  34. Hélio Rebello Cardoso Jr (2012). Ontopolítica e diagramas históricos do poder: maioria e minoria segundo Deleuze e a Teoria das Multidões segundo Peirce. Veritas 57 (1).score: 24.0
    Este artigo procura desenvolver o âmbito da assim chamada ontopolítica como contribuição original do pensamento do G. Deleuze para a filosofia política contemporânea. Com este objetivo, veremos que Deleuze toma o conceito de poder em Foucault e lhe confere alçada ontológica. Este conceito de poder dá acesso a outro elemento importante da filosofia política deleuzeana, ou seja, o estudo dos diagramas históricos do poder nas denominadas sociedades disciplinar e de controle. Com o diagrama de funcionamento das mesmas podemos entender qual (...)
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  35. Márcio Suzuki (2013). Introdução à Antropologia (semestre de inverno 1781/82). Discurso 38:247-261.score: 24.0
    O texto traduzido nas páginas que seguem figura como introdução ao curso de Antropologia que Kant ministrou em Königsberg no semestre de inverno de 1781-1782. Esse curso é o primeiro da chamada fase “crítica”, e o mais longo dos publicados por Reinhardt Brandt e Werner Stark nos dois enormes tomos que constituem o volume XXV da edição da Academia (Berlim: de Gruyter, 1997). À diferença dos demais, catalogados pelo nome do aluno, do detentor do manuscrito ou do local em que (...)
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  36. Esfandiar Eslami & Mohammad Golshani (2012). Shelah's Strong Covering Property and CH in V[R]. Mathematical Logic Quarterly 58 (3):153-158.score: 21.0
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  37. Chi-ha Kim (2009). Chʻotpul, Hwaetpul, Sutpul. Irum.score: 21.0
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  38. 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.score: 21.0
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  39. Wonsuk Chang (2012). Ch'oe Han-Gi's Confucian Philosophy of Experience: New Names for Old Ways of Thinking. Philosophy East and West 62 (2):186-196.score: 18.0
    In this article, it is argued that Ch'oe Han-gi (1803-1877), a Korean Confucian scholar from the late Chosŏn, can be credited with finding the full philosophical significance of the notion of experience (kyŏnghŏm). At the same time, his philosophy of experience can be interpreted adequately in the context of not British empiricist but Confucian philosophical assumptions. There is both continuity and discontinuity in Ch'oe's relation to Confucian tradition. Unlike the Confucian traditionalist, he admitted that inherited knowledge and practice are potentially (...)
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  40. Whalen Lai (1997). Kung-Sun Lung on the Point of Pointing: The Moral Rhetoric of Names. Asian Philosophy 7 (1):47 – 58.score: 18.0
    Graham compares Kung?sun Lung's ?White Horse not Horse? [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, ?Sword is not Blade?. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ?hilt plus blade? is more than blade, then via analogia, White Horse as ?white plus horse? is more than the part that is just ?horse?. Graham had taken over (...)
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  41. André Luís Mota Itaparica (2013). As Objeções de Nietzsche Ao Conceito de Coisa Em Si. Kriterion: Revista de Filosofia 54 (128):307-320.score: 18.0
    Entre os temas kantianos discutidos por Nietzsche, o tradicional problema do estatuto da coisa em si é particularmente relevante para a formulação de sua própria filosofia. Por esse motivo, a compreensão de Nietzsche desse problema também se tornou um dos assuntos mais debatidos e controversos entre seus intérpretes. De forma geral, tende-se a identificar na filosofia de Nietzsche uma trajetória que o levaria da admissão de um conceito de coisa em si em sua juventude até uma negação, em sua filosofia (...)
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  42. Paul Wienpahl (1971). Ch'an Buddhism, Western Thought, and the Concept of Substance. Inquiry 14 (1-4):84 – 101.score: 18.0
    The article relates Ch'an Buddhism, to Western thought via the philosophy of Spinoza, in particular through the concept of substance. It shows that Spinoza abandoned this concept as a fundamental metaphysical one. The consequent reuse of ?substance? requires a re?examination of the concepts of property and identity. It is seen that Spinoza made this drastic break with Western tradition by experiencing egolessness, the psychological basis for his metaphysical moves. The move is illustrated by the development of quantum physics. Egolessness and (...)
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  43. Xinyan Jiang (2000). What Kind of Knowledge Does a Weak-Willed Person Have?: A Comparative Study of Aristotle and the Ch'eng-Chu School. Philosophy East and West 50 (2):242-253.score: 18.0
    This comparative study argues that both Aristotle and the Ch'eng-Chu School deny that a weak-willed person truly and clearly knows what is best at the time of action, but their analyses of a weak-willed person's knowledge are rather different. It is shown that both Aristotle and the Ch'eng-Chu School believe that practical knowledge presupposes repeatedly acting on it and thus that the defect of the weak-willed person's knowledge cannot be overcome by purely cognitive training.
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  44. William L. Cheshier (1971). The Term 'Mind' in Huang Po's Text Huang Po Ch'uan Hsin Fa Yao. Inquiry 14 (1-4):102 – 112.score: 18.0
    For the Western philosopher the most difficult idea to understand is the Zen (Ch'an) notion of ?Mind?, which is a key to understanding Zen Buddhism. In order to transmit the idea of ?Mind? Huang Po suggests that the only successful method for understanding it is intuition. Perhaps the difficulty for the Western philosopher arises from his compulsion to analyze and his wholesale rejection of intuition as a valid method of understanding. For the Zen Buddhist, ?Mind? is a sea in which (...)
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  45. Joshua A. Fogel (1987). Ai Ssu-Ch'i's Contribution to the Development of Chinese Marxism. Distributed by the Harvard University Press.score: 18.0
    Introduction Marxism did not come to China simply as one of the many waves from abroad that inundated Chinese intellectual life during the late Ch'ing ...
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  46. Liu Ch'ang-Lin (1979). On Ch'i in the Huang Ti Nei Ching. Contemporary Chinese Thought 10 (3):3-19.score: 18.0
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  47. Chung-ying Cheng (1983). Kung-Sun Lung: White Horse and Other Issues. Philosophy East and West 33 (4):341-354.score: 18.0
    This is an up-To-Date analysis of kung-Sun lung's thesis "white horse is not horse" and the underlying class logic. Critique is made of the wrong-Headedness of the mass-Term interpretation (hansen) and a shallow understanding of classical chinese grammar in light of modern logic. Neo-Ruohist canons on identity, Difference, Separableness and inseparableness are also analyzed for comparison and contrast.
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  48. 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.score: 18.0
  49. Rose Silvania Figueiredo do Vale (2013). A ideia de Deus em Kant: da ilusão da razão pura ao postulado de agente moral. Horizonte 11 (30):802-803.score: 18.0
    Dissertação de Mestrado. VALE, Rose Silvania Figueiredo do. A ideia de Deus em Kant: da ilusão da razão pura ao postulado de agente moral. 2012. 132 folhas. Dissertação (Mestrado) – Pontifícia Universidade Católica de Minas Gerais, Programa de Pós-graduação em Ciências da Religião, Belo Horizonte. Palavras-chave : Ideias transcendentais. Ilusão. Razão. Moral. Deus. Homem. Key works : Transcendental ideas, Illusion, Reason, Moral, God, Man.
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  50. Dale S. Wright (1993). Emancipation From What? The Concept of Freedom in Classical Ch'an Buddhism. Asian Philosophy 3 (2):113 – 124.score: 18.0
    Abstract This essay attempts to articulate an understanding of the goal of ?freedom? in classical Ch'an Buddhism by setting concerns for ?liberation? in relation to the kinds of authority and regulated structure characteristic of Sung dynasty Ch'an monasteries. It begins with the thesis that early Western interpreters of Zen have tended to emphasise the dimensions of Zen freedom that accord with modem Western versions of freedom presupposing tension between freedom and authority as well as between individual autonomy and the demands (...)
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