Search results for 'Lien Chao Tzu' (try it on Scholar)

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  1. Lien Chao Tzu (1928). Some New Factors That Affect the Old Values of the Chinese Family. International Journal of Ethics 38 (3):341-350.score: 870.0
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  2. Wu Zhong Chao (1997). The Beauty of General Relativity. Foundations of Science 2 (1):61-64.score: 30.0
    The author proposes to add another dichotomy to the list of essential tensions proposed by Professor Duda, namely beauty and ugliness. Physicists believe that only beautiful theories describe the world correctly, and that General Relativity is one of the most beautiful physical theories. The author explains why physicists regard this theory as beautiful.
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  3. Yuen Ren Chao (1955). Notes on Chinese Grammar and Logic. Philosophy East and West 5 (1):31-41.score: 30.0
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  4. S. T. Jakubowski, P. Chao, S. K. Huh & S. Maheshwari (2002). A Cross-Country Comparison of the Codes of Professional Conduct of Certified/Chartered Accountants. Journal of Business Ethics 35 (2):111 - 129.score: 30.0
    This research examines the extent to which similarities and differences exist in the codes of professional conduct of certified (chartered) accountants across the following countries: the United States, Taiwan, South Korea, Malaysia, Ontario (Canada), Australia, India, and Hong Kong. These eight countries exemplify some of the diversity in economic, political, legal, and cultural environments in which public accountants practice. The professional codes of ethics establish the ethical boundary parameters within which professional accountants must operate and they are a function of (...)
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  5. Lao Tzu, Tao Te Ching.score: 30.0
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  6. Fulin Chao (2006). On the Origin and Development of the Idea of “de” in Pre-Qin Times. Frontiers of Philosophy in China 1 (2):161-184.score: 30.0
    In ancient Chinese thoughts, de is a comparatively complicated idea. Most of the researchers translated it directly into "virtue", but this translation is not accurate for our understanding of the idea of "de" in pre-Qin times. Generally speaking, in Pre-Qin times, the idea of"de" underwent three developmental periods. The first is the de of Heaven, the de of ancestors; the second the de of system; and the third the de of spirit and moral conducts. In a long period of history, (...)
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  7. Marianne Elisabeth Lien & Raymond Anthony (2007). Ethics and the Politics of Food. Journal of Agricultural and Environmental Ethics 20 (5):413-417.score: 30.0
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  8. H. L. Chao & L. Ho (1929). The Philosophical Background of the Chinese Revolution. International Journal of Ethics 39 (3):306-312.score: 30.0
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  9. Deborah Sommer (ed.) (1995). Chinese Religion: An Anthology of Sources. Oxford University Press.score: 24.0
    For centuries, westerners have referred to China's numerous traditions of spiritual expression as "religious"--a word born of western thought that cannot completely characterize the passionate writing that fills the pages of this pathbreaking anthology. The first of its kind in well over thirty years, this text offers the student of Chinese ritual and cosmology the broadest range of primary sources from antiquity to the modern era. Readings are arranged chronologically and cover such concepts as Taoism, Confucianism, Buddhism, and even communism. (...)
     
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  10. Hsiang‐Ke Chao (2007). A Structure of the Consumption Function. Journal of Economic Methodology 14 (2):227-248.score: 20.0
    It is claimed in the structural realism in philosophy of science that scientists aim to preserve the true structure, represented by the equations in their models. We reinterpret structural realism as a doctrine involving representation. Proving the existence of a representation theorem secures the problem of lacking independent criteria for identification between structure and non?structure. This paper argues that a similar realist view of structure can be found in the theory of consumption in which the Fisherian framework of intertemporal choices (...)
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  11. Hsiang-Ke Chao, Szu-Ting Chen & Roberta L. Millstein (2013). Mechanism and Causality in Biology and Economics. Springer.score: 20.0
    This volume addresses fundamental issues in the philosophy of science in the context of two most intriguing fields: biology and economics. Written by authorities and experts in the philosophy of biology and economics, Mechanism and Causality in Biology and Economics provides a structured study of the concepts of mechanism and causality in these disciplines and draws careful juxtapositions between philosophical apparatus and scientific practice. By exploring the issues that are most salient to the contemporary philosophies of biology and economics and (...)
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  12. Yunn-Wen Lien & Wei-Lun Lin (2011). From Falsification to Generating an Alternative Hypothesis: Exploring the Role of the New-Perspective Hypothesis in Successful 2-4-6 Task Performance. [REVIEW] Thinking and Reasoning 17 (2):105 - 136.score: 20.0
    Previous research has found no consistent relationship between measures of disconfirmatory evidence, alternative hypotheses, and people's success in rule-discovery tasks. The present paper explores falsification's inductive benefit under the ?context of discovery? in Wason's 2?4?6 task by developing a new type of alternative hypothesis, which we label the ?new-perspective hypothesis?. Experiment 1 found that falsification is effective only when a new-perspective hypothesis is generated, rather than a same-perspective hypothesis. The total number of alternative hypotheses was also unrelated to rule-discovery success. (...)
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  13. Hsiang‐Ke Chao (2005). A Misconception of the Semantic Conception of Econometrics? Journal of Economic Methodology 12 (1):125-135.score: 20.0
    Davis argues that Suppe's semantic conception provides a better understanding of the problem of theory?data confrontations. Applying his semantic methodology to the LSE (London School of Economics) approach of econometrics, he concludes that the LSE approach fails to address the issue of bridging the theory?data gap. This paper suggests two other versions of the semantic view of theories in the philosophy of science, due to Suppes and van Fraassen, and argues that the LSE approach can be construed under these two (...)
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  14. Roger Chao (2011). J. L. Kupperman, Ethics and Qualities of Life. Journal of Moral Philosophy 7 (4):537-539.score: 20.0
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  15. Roger Chao (2010). The Politics of Persons John Christman New York: Cambridge University Press, 2009, 274 Pp., $90.00 Cloth. [REVIEW] Dialogue 49 (02):315-317.score: 20.0
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  16. Lao Tzu & Laozi (2012). Tao Te Ching: An All-New Translation. Shambhala Publications.score: 20.0
    Previously published: Tokyo: Kodansha International, 2010.
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  17. Hsiang-Ke Chao, Szu-Ting Chen & Roberta L. Millstein (2013). Towards the Methodological Turn in the Philosophy of Science. In Hsiang-Ke Chao, Szu-Ting Chen & Roberta L. Millstein (eds.), Mechanism and Causality in Biology and Economics. Springer.score: 20.0
    This chapter provides an introduction to the study of the philosophical notions of mechanisms and causality in biology and economics. This chapter sets the stage for this volume, Mechanism and Causality in Biology and Economics, in three ways. First, it gives a broad review of the recent changes and current state of the study of mechanisms and causality in the philosophy of science. Second, consistent with a recent trend in the philosophy of science to focus on scientific practices, it in (...)
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  18. Ruth C. Chao (2008). Counseling as Inter-Culture : Another "Cultural Hermeneutic". In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.score: 20.0
  19. Tianyi Chao (2010). Xian Qin Dao de Yu Dao de Huan Jing. Zhongguo She Hui Ke Xue Chu Ban She.score: 20.0
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  20. Blaine McCormick (2001). Make Money, Not War: A Brief Critique of Sun Tzu's the Art of War. [REVIEW] Journal of Business Ethics 29 (3):285 - 286.score: 18.0
    Sun Tzu''s text of The Art of War remains a bestsellingand oft-referenced practioner''s book. However, its generalizabilityto the current business environment is questionable. This reviewexamines two central tenets of the book – warfare anddeception – and critiques their relevance in lightof current business practice.
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  21. Jacques Perriault (2009). Traces (numériques) personnelles, incertitude et lien social. Hermès 53:13.score: 15.0
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  22. Patrick Pharo (2002). Le lien social entre lien fonctionnel et lien civil. Cahiers Internationaux de Sociologie 2 (2):307-330.score: 15.0
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  23. Fabien Granjon (2011). Amitiés 2.0. Le lien social sur les sites de réseaux sociaux. Hermès 59:, [ p.].score: 15.0
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  24. Irving Goh (2011). Chuang Tzu's Becoming-Animal. Philosophy East and West 61 (1):110-133.score: 12.0
    Hui Tzu said to Chuang Tzu, “. . .Your words ... are too big and useless, and so everyone alike spurns them!”Chuang Tzu said, “Maybe you’ve never seen a wildcat or a weasel. It crouches down and hides, watching for something to come along. It leaps and races east and west, not hesitating to go high or low—until it falls into the trap and dies in the net. Then again there’s the yak, big as a cloud covering the sky. It (...)
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  25. Peter R. Moody (1979). The Legalism of Han Fei-Tzu and Its Affinities with Modern Political Thought. International Philosophical Quarterly 19 (3):317-330.score: 12.0
    The legalism of han fei-Tzu has affinities with much of modern political thought, Particularly in its denial of an objective morality. Because legalism is modernism unmoralized, It shows clearly some of the less savory implications of the truisms we accept. Han fei's ideas are interesting in their own right, But it is also interesting to see these ideas in a comparative setting, That we might gain a broader understanding of modern political thought, Both of its merits and its limitations.
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  26. Kristopher Duda (2001). Reconsidering Mo Tzu on the Foundations of Morality. Asian Philosophy 11 (1):23 – 31.score: 12.0
    Dennis Ahern and David Soles raise substantial problems for the conventional interpretation of Mo Tzu as a utilitarian. Although they defend different interpretations, both scholars agree that Mo Tzu is committed to a divine command theory in some form, citing the same key passages where, supposedly, Mo Tzu explicitly endorses the divine command theory. In this paper, I defend the orthodox interpretation, insisting that Mo Tzu is a utilitarian. I show that the passages cited by Ahern and Soles do not (...)
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  27. Charles Wei-hsun Fu (1973). Lao Tzu's Conception of Tao. Inquiry 16 (1-4):367 – 394.score: 12.0
    This article attempts a new interpretation of Lao Tzu's metaphysics of Tao by employing a combined method of linguistic and philosophical analyses. This new methodological approach involves the following basic assumptions: (1) Lao Tzu's metaphysics of Tao can be characterized as a kind of non?dualistic and non?conceptual metaphysics sub specie aeternitatis; (2) Tao is not an entity, substance, God, Idee, or anything hypostatized or conceptualized, but is rather a metaphysical symbol unifying various dimensions of Nature as the totality of things?as?they?are; (...)
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  28. Linhe Han (2011). Chuang Tzu Compared With the Early Wittgenstein. Grazer Philosophische Studien 58:297-329.score: 12.0
    The early Wittgentein talked a lot about what is the mystical and hinted that these are the most important things for him. But it is anything but an easy task to make sense of his talks on this subject. And some commentators even claim that it is impossible to do this. It shall be shown that we could understand the early Wittgenstein better if we had some knowledge of the thought of Chuang Tzu, a leading classical Chinese Taoist philosopher. For (...)
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  29. Cecilia Wee (2007). Hsun Tzu on Family and Familial Relations. Asian Philosophy 17 (2):127 – 139.score: 12.0
    The Confucian tradition is often held to have accorded the family a prominent place in their ethics. This paper distinguishes three different senses in which the family is held to be primary in Confucian morality. It then explores Hsun Tzu's views on the family and familial relations. I argue that, while other early Confucians such as Confucius and Mencius would have held the family to be primary in all three senses, Hsun Tzu held the family to be primary in only (...)
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  30. S. K. Wertz (2007). The Five Flavors and Taoism: Lao Tzu's Verse Twelve. Asian Philosophy 17 (3):251 – 261.score: 12.0
    In verse twelve of the Tao Te Ching, Lao Tzu makes a curious claim about the five flavors; namely that they cause people not to taste or that they jade the palate. The five flavors are: sweet, sour, salt, bitter (these four are the elements of taste in the West, recognized by the science of taste) and spicy or hot as in 'heat' (or picante, not caliente). To the Western mind, the claim, 'The five flavors cause them (...)
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  31. Cosma Shalizi, Chuang Tzu (or Zhuangzi).score: 12.0
    "Chuang Tzu" means "Master Chuang". If we are to believe traditional accounts (like those in the Records of the Historian , by Ssu-ma Ch'ian), he lived in the fourth century BC, contemporary with Plato and Aristotle. He was from a place called Meng, probably in the state of Sung, where he was "an official in the lacquer garden"; nobody knows what that means. Chuang Chou is also recorded as being a member of the Chi-Hsia academy maintained by the larger and (...)
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  32. A. Larivée (2003). Du Vin Pour le Collège de Veille? Mise En Lumière d'Un Lien Occulté Entre le Choeur de Dionysos Et le Dans Les Lois de Platon. Phronesis 48 (1):29-53.score: 12.0
    Ce texte cherche à montrer que plusieurs allusions textuelles indiquent l'existence d'un lien significatif entre le Choeur de Dionysos et le dans les Lois de Platon. Cette hypothèse inédite se trouve confirmée par un examen attentif des diverses correspondances entre les deux instances, examen qui permet en outre de préciser la nature de leur lien. Il semble d'abord que le Choeur de Dionysos ait pour rôle d'apporter un complément pédagogique de «musique appliquée» à l'élite politique et scientifique de (...)
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  33. Annie Larivée (2003). Du vin pour le Collège de veille? Mise en lumière d'un lien occulté entre le Choeur de Dionysos et le νυκτερινὸς σύλλογος dans les Lois de Platon. Phronesis 48 (1):29 - 53.score: 12.0
    Ce texte cherche à montrer que plusieurs allusions textuelles indiquent l'existence d'un lien significatif entre le Choeur de Dionysos et le νυκτερινὸς σύλλογος dans les Lois de Platon. Cette hypothèse inédite se trouve confirmée par un examen attentif des diverses correspondances entre les deux instances, examen qui permet en outre de préciser la nature de leur lien. Il semble d'abord que le Choeur de Dionysos ait pour rôle d'apporter un complément pédagogique de "musique appliquée" à l'élite politique et (...)
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  34. Mark McNeilly (1997). Sun Tzu and the Art of Business: Six Strategic Principles for Managers. OUP USA.score: 12.0
    To hand down the wisdom he had gained from years of battles, more than two millenia ago the famous Chinese general Sun Tzu wrote the classic work on military strategy, The Art of War. Because business, like warfare, is dynamic, fast-paced, and requires an effective and efficient use of scarce resources, modern executives have found value in Sun Tzu's teachings. But The Art of War is arranged for the military leader and not the CEO, so making connections between ancient warfare (...)
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  35. Gabrielle Varro (2013). Beate Collet et Emmanuelle Santelli, Couples d'ici, parents d'ailleurs. Parcours de descendants d'immigrés.. PUF (coll. « Le lien social »), 2012. [REVIEW] Temporalités. Revue de Sciences Sociales Et Humaines (16).score: 12.0
    L’ouvrage de Beate Collet et Emmanuelle Santelli vient combler un manque qui pendant de longues années a freiné l’avancement des connaissances sur les populations françaises d’ascendance étrangère. Mieux encore, il fait le lien avec l’ensemble du corps social, montrant à la fois sur quels points les réalités de ces populations rejoignent celles de la société globale, et dans quels domaines elles se différencient. Cet ouvrage ambitieux nous livre une sociologie de la famille qui s’attaque à ce..
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  36. Hu Xiajun & Guo Jing (2011). Evil Human Nature: From the Perspectives of St. Augustineand Hsun Tzu. Open Journal of Philosophy 1 (2):61.score: 12.0
    The view of evil human nature is important in Chinese and western cultures. The thesis chooses evil human in St. Augustine’s thoughts and Hsun Tzu’s thoughts to compare and analyze evil in these two. St. Augustine, who is called “the Saint of God”, views the definition of evil, the resource of it, and salvations of it from the aspect of religious beliefs. He considers that evil is the privation of goodness and is not created by God. Because God is omnipotent (...)
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  37. Yonghao Yuan (2008). Lao Tzu and Zhuang Tzu's Critique of Confucian Theory of Moral Community. Proceedings of the Xxii World Congress of Philosophy 51:45-53.score: 12.0
    What is called theory of moral community is a socialpolitical idea that was established by Confucius and Mencius on the base of political practice of Yao, Shun, Yu and King of Chou and that was used as ideology of ancient Chinese Empire. Lao Tzu and Zhuang Tzu criticized the theory of moral community and established their naturalistic philosophical system. Lao Tzu said in the first chapter of Tao Te Ching that “The Tao is too great to be described by the (...)
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  38. George C. Davis (2005). A Rejoinder to Cook and Response to Chao: Moving the Textbook/LSE Debate Forward. Journal of Economic Methodology 12 (1):137-147.score: 12.0
    The reply by Cook and comment by Chao demonstrate Kuhn's thesis that different scientists place different values on different components of their common discipline. This fact is demonstrated by first succinctly summarizing Cook's and my original points within the framework of a simple choice model. I then respond to Cook and Chao. I close by offering some suggestions on how the Textbook/LSE debate could be moved forward.
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  39. Paul Rakita Goldin (1999). Insidious Syncretism in the Political Philosophy of Huai-Nan-Tzu. Asian Philosophy 9 (3):165 – 191.score: 12.0
    This is a study of the ninth chapter of the Huai-nan-tzu, a Chinese philosophical text compiled in the mid-second century BC. The chapter (entitled Chu-shu [The techniques of the ruler]) has been consistently interpreted as a proposal for a benign government that is rooted in the syncretic Taoist principles of the Huai-nan-tzu and is designed to serve the best interests of the people. I argue, on the contrary, that the text makes skilful (and deliberately deceptive) use of vocabulary from the (...)
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  40. Whalen Lai (1993). The Public Good That Does the Public Good: A New Reading of Mohism. Asian Philosophy 3 (2):125 – 141.score: 10.0
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  41. Robert Elliott Allinson (2007). Wittgenstein, Lao Tzu and Chuang Tzu: The Art of Circumlocution. Asian Philosophy 17 (1):97 – 108.score: 9.0
    Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that (...)
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  42. Chang Chung-yuan (1977). The Philosophy of Taoism According to Chuang Tzu. Philosophy East and West 27 (4):409-422.score: 9.0
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  43. Robert E. Allinson (1989). On the Question of Relativism in the Chuang-Tzu. Philosophy East and West 39 (1):13-26.score: 9.0
  44. Lee H. Yearley (2005). Daoist Presentation and Persuasion: Wandering Among Zhuangzi's Kinds of Language. Journal of Religious Ethics 33 (3):503 - 535.score: 9.0
    A concern central to virtually all full-blooded instances of religious ethics is how persuasively to represent a world central to our fulfillment that far exceeds our normal understanding. The treatment of three kinds of language in an early Daoist text, the Zhuangzi (Chuang Tzu), contains an especially profound discussion and expression of such persuasive presentations in religious ethics. This study examines it and concludes by viewing Dante's Commedia through the perspectives Zhuangzi's ideas and practices present.
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  45. Gi-Ming Shien (1951). Nothingness in the Philosophy of Lao-Tzŭ. Philosophy East and West 1 (3):58-63.score: 9.0
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  46. Wayne E. Alt (1991). Logic and Language in the Chuang Tzu. Asian Philosophy 1 (1):61 – 76.score: 9.0
  47. Dennis M. Ahern (1976). Is Mo Tzu a Utilitarian? Journal of Chinese Philosophy 3 (2):185-193.score: 9.0
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  48. Michael R. Martin (1995). Ritual Action (Li) in Confucius and Hsun Tzu. Australasian Journal of Philosophy 73 (1):13 – 30.score: 9.0
  49. Roger T. Ames (1981). Wu-Wei in "the Art of Rulership" Chapter of Huai Nan Tzu: Its Sources and Philosophical Orientation. Philosophy East and West 31 (2):193-213.score: 9.0
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  50. Joel J. Kupperman (1989). Not in so Many Words: Chuang Tzu's Strategies of Communication. Philosophy East and West 39 (3):311-317.score: 9.0
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