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.
  2. N. Sivin (1982). Chung-kuo shihyu kung-yeh fa-chan shih. Volume I: Ku-tai te shih-yu yu t'ien-jan-ch'i. Shen Li-sheng. Isis 73 (1):135-135.
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  3.  9
    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.
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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.
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  5.  4
    Chen-Kuan Chuang (1992). Liang Ch'i-Ch'ao and the Chinese Constitutional Movement. Chinese Studies in History 25 (4):50-64.
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  6.  3
    Li Yu-Ning (1980). Editor's Note: Teng Ying-Ch'ao (1903-). Chinese Studies in History 14 (1):85-92.
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  7.  1
    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.
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  8. Joseph R. Levenson (1969). Liang Ch'i-Ch'ao and the Mind of Modern China. Philosophy East and West 19 (4):450-451.
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  9. Joseph R. Levenson & The Editors (1950). The Breakdown of Confucianism: Liang Ch'i-Ch'ao Before Exile-1873-1898. Journal of the History of Ideas 11 (4):448.
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  10. Hsien-chên[from old catalog] Yang (1956). Kung Chʻan Chu I Shih Chieh Kuan.
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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.
    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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  12.  13
    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.
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  13.  6
    Steven Heine (2003). Ch'an Buddhist Kung-Ans as Models for Interpersonal Behavior. Journal of Chinese Philosophy 30 (3-4):525-540.
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  14.  1
    Li Yu-Ning (1980). Editor's Note: Yeh Ch 'an-Chen (1919-)'. Chinese Studies in History 14 (1):104-105.
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  15. 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.
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  16. Wei-Ming Tu (1989). Ju Hsüeh Ti San Ch I Fa Chan Ti Ch Ien Ching Wen T I Ta Lu Chiang Hsüeh, Wen Nan Ho T Ao Lun. Lien Ching Ch U Pan Shih Yeh Kung Ssu.
     
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  17.  12
    Ignatius J. H. Ts'ao (1972). Ai Ssu-ch'I: The Apostle of Chinese Communism. Studies in East European Thought 12 (1):2-36.
    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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  18.  6
    Ignatius J. H. Ts'ao (1972). Ai Ssu-ch'I's Philosophy. Studies in East European Thought 12 (3):231-244.
    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 the (...)
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  19.  2
    Ignatius J. H. Ts'ao (1972). Ai Ssu-Ch'i: The Apostle of Chinese Communism. Studies in Soviet Thought 12 (1):2-36.
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  20. Hsüeh-liang[from old catalog] Chʻen (1979). Sheng Ming, Shih Yeh, Wei Lai.
     
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  21. Wei-Ming Tu, Wen-Chang Chou, Ting Shan & Yu-hua Ts ao (1996). Ju Chia Ssu Hsiang Hsin Lun Ch Uang Tsao Hsing Chuan Huan Ti Tzu Wo.
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  22.  2
    Teng Ying-ch'ao (1971). The Women's Movement in New China. Chinese Studies in History 5 (2):88-108.
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  23.  1
    Hsiao Kung-ch'üan (1977). Harvest of Two Years at Tsinghua. Chinese Studies in History 11 (2):3-14.
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  24.  1
    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.
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  25.  1
    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.
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  26.  1
    Hsiao Kung-ch'üan (1980). Six Months in Shanghai. Chinese Studies in History 13 (4):3-16.
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  27.  1
    Hsiao Kung-ch'üan (1977). Teachers and Friends of the YMCA Middle School. Chinese Studies in History 11 (1):3-17.
  28.  1
    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.
  29.  1
    Hsiao Kung-ch'üan (1980). Teacher and Students Growing Together (2): Five Years at Tsinghua. Chinese Studies in History 14 (1):3-18.
  30.  1
    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.
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  31.  2
    Liang Ch'I.-ch'ao (1977). My Autobiographical Account at Thirty. Chinese Studies in History 10 (3):4-34.
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  32.  2
    Teng Ying-ch'ao (1980). Remembrances of the May Fourth Movement. Chinese Studies in History 14 (1):93-103.
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  33.  2
    Hsiao Kung-ch'üan (1979). On the Journey Home. Chinese Studies in History 12 (4):3-15.
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  34.  2
    Hsiao Kung-ch'öan (1977). Critical Reflections on My Pursuit of Learning. Chinese Studies in History 10 (4):4-5.
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  35. Kung-chʻüan Hsiao (1968). Chung-Kuo Chêng Chih Ssŭ Hsiang Shih.
     
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  36. Kung-chʻüan Hsiao (1927). Political Pluralism. New York, Harcourt, Brace & Company, Inc..
  37. Kung-chʻüan Hsiao (1954). Zhongguo Zheng Zhi Xi Xiang Shi.
     
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  38. Chʻi-chʻao Lian (1930). History of Chinese Political Thought During the Early Tsin Period. London, K. Paul, Trench, Trubner & Co. Ltd..
  39.  13
    Márcio Suzuki (2013). Introdução à Antropologia (semestre de inverno 1781/82). Discurso 38:247-261.
    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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  40.  9
    Guy Bouchard (1979). Rhétorique des mots, rhétorique des idées. À propos du « Traité de l'argumentation » de Ch. Perelman et L. Olbrechts-Tyteca. [REVIEW] Laval Théologique et Philosophique 35 (3):301-313.
    L'histoire de la rhétorique s'apparente à une peau de chagrin: d'une préoccupation pour les mots et les idées en général, elle a progressivement mis l'accent sur les mots, puis sur les tropes et figures, puis sur la métaphore et la métonymie, puis sur la seule métaphore. Mais l'intérêt pour les mots a refait surface dans des disciplines comme la linguistique et la stylistique. Et l'intérêt pour les idées caractérise l'oeuvre de Ch. Perelman, comme en témoigne, entre autres, son Traité de (...)
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  41.  7
    Hélio Rebello Cardoso Jr (2012). Ontopolítica e diagramas históricos do poder: maioria e minoria segundo Deleuze e a Teoria das Multidões segundo Peirce. Veritas: Revista de Filosofia da PUCRS 57 (1).
    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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  42.  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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  43. Philip P. Wiener, I. -yüan Li, Wei-Ying Ku & Yu Shih Wen Hua Shih Yeh Kung Ssu (1987). Kuan Nien Shih Ta Tz U Tien. Yu Shih Wen Hua Shih Yeh Kung Ssu.
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  44.  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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  45. Hoyt Cleveland Tillman (1994). Ch 'En Liang on Public Interest and the Law'. Monograph Collection (Matt - Pseudo).
     
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  46.  3
    T'ien Ch'ang-wu (1972). Methodological Problems in the Study of the History of Philosophy From an Evaluation of Wang Ch'ung. Contemporary Chinese Thought 4 (1):70-99.
    In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...)
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  47.  3
    Esfandiar Eslami & Mohammad Golshani (2012). Shelah's Strong Covering Property and CH in V[R]. Mathematical Logic Quarterly 58 (3):153-158.
    In this paper we review Shelah's strong covering property and its applications. We also extend some of the results of Shelah and Woodin on the failure of equation image by adding a real.
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  48.  1
    T'ien Ch'ang-wu (1975). Wang Ch'ung: An Ancient Chinese Militant Materialist. Contemporary Chinese Thought 7 (1):4-7.
    Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.
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  49. Chi-ha Kim (2009). Chʻotpul, Hwaetpul, Sutpul. Irum.
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  50. Monique Coutinho da Silva & Florence Romijn Tocantins (2009). Necessidades do familiar no cuidado ao cliente com insufuciência renal crônica: uma perspectiva para a enfermagem. Schutzian Research 1:11-28.
    This study focuses on family members of clients with Chronic Renal Insufficiency (CRI) in hemodialytic treatment, signaling the importance of their participation in care aiming toward an adaptation of a new reality in one’s life. The objective of this study is as follows: to understand the meaning attributed by significant family members to their participation in caring for the client with CRI in hemodialytic treatment. This investigation was developed using a qualitative research modeled after Alfred Schutz’s phenomenological approach, namely to (...)
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