Search results for 'Limin Bao' (try it on Scholar)

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  1. Limin Bao (2011). “Justice is Happiness”?—An Analysis of Plato's Strategies in Response to Challenges From the Sophists. Frontiers of Philosophy in China 6 (2):258-272.score: 240.0
    The challenge from the sophists with whom Plato is confronted is: Who can prove that the just man without power is happy whereas the unjust man with power is not? This challenge concerns the basic issue of politics: the relationship between justice and happiness. Will the unjust man gain the exceptional happiness of the strong by abusing his power and by injustice? The gist of Plato’s reply is to speak not of justice but of intrinsic justice, i.e., the strength of (...)
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  2. Limin Bao (ed.) (2007). Dang Dai She Hui Qi Yue Lun =. Jiangsu Ren Min Chu Ban She.score: 240.0
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  3. Zonghao Bao & Kun Xiang (2006). Digitalization and Global Ethics. Ethics and Information Technology 8 (1):41-47.score: 30.0
    The extensive use of digital and network technology has pushed mankind from the industrial era into the information and digital era. In the digital era, digits are becoming an extensive global phenomenon and force. The ethical culture of digital globalization has provided not only a new space for cultural exchange and␣integration among nations, but also a new environment for the formation of new global ethical principles and concepts. This article investigates a theme of scholarly concern, the theme of global ethics (...)
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  4. Zhiming Bao (1987). Abstraction, Ming-Shi and Problems of Translation. Journal of Chinese Philosophy 14 (4):419-444.score: 30.0
  5. Zhaohui Bao (2010). The Advantages, Shortcomings, and Existential Issues of Zhuangzi's Use of Images. Frontiers of Philosophy in China 5 (2):196-211.score: 30.0
    Zhuangzi is considered a creative poet-philosopher because of his use of imaginative images. He used the imaginative images of his system to construct the world of the Dao. He left the essence of material things as they are to speak for the mystery of existence itself, and let them express both the state of and the dream for human freedom. Zhuangzi’s way of using images shows his own lack of the understanding about images, and his lack of adequate assessments. He (...)
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  6. Christopher J. Robertson, Bradley J. Olson, K. Matthew Gilley & Yongjian Bao (2008). A Cross-Cultural Comparison of Ethical Orientations and Willingness to Sacrifice Ethical Standards: China Versus Peru. [REVIEW] Journal of Business Ethics 81 (2):413 - 425.score: 30.0
    Despite an increase in international business ethics research in recent years, the number of studies focused on Latin America and China has been deficient. As trade among Pacific Rim nations increases, an understanding of the ethical beliefs of the people in this region of the world will become increasingly important. In the current study 208 respondents from Peru and China are queried about their ethical ideologies, firm practices, and commitment to organizational performance. The empirical results reveal that Chinese workers are (...)
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  7. Shujun Bao & Ke Zhang (2012). Xianglan Zhang. Transformation of Thinking on Modern Education: From Entity to Process. Process Studies 41 (1):181-182.score: 30.0
  8. Xie Xialing & Gao Limin (2009). Aesthetic Judgment: The Power of the Mind in Understanding Confucianism. Frontiers of Philosophy in China 4 (1):38 - 51.score: 30.0
    Mou Zongsan incorrectly uses Kant's practical reason to interpret Confucianism. The saying that "what is it that we have in common in our minds? It is the il 理 (principles) and the yi 义 (righteousness)" reveals how Mencius explains the origin of il and yi through a theory of common sense. In "the li and the yi please our minds, just as the flesh of beef and mutton and pork please our mouths," "please" is used twice, proving aesthetic judgment is (...)
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  9. Martin de Jong & Xi Bao (2007). Transferring the Technology, Policy, and Management Concept From the Netherlands to China. Knowledge, Technology, and Policy 19 (4):119-136.score: 30.0
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  10. Wenlong Yuan, Yongjian Bao & Alain Verbeke (2011). Integrating CSR Initiatives in Business: An Organizing Framework. [REVIEW] Journal of Business Ethics 101 (1):75 - 92.score: 30.0
    Integrating corporate social responsibility (CSR) initiatives in business is one of the great challenges facing firms today. Societal stakeholders require much more from the firm than pursuing profitability and growth. But these societal stakeholders often simply assume that increased societal expectations can easily be accommodated within efficiently run business operations, without much attention devoted to process issues. We build upon the core—periphery thesis to explore potential avenues for firms to add recurring CSR initiatives to their existing business practices. Based on (...)
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  11. Weihong Bao (2014). Li Lishui's Medium Ontology: A Commentary. Zeitschrift für Medien- Und Kulturforschung 2014 (1):63-71.score: 30.0
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  12. Yan Bao, Aneta Szymaszek, Xiaoying Wang, Anna Oron, Ernst Pöppel & Elzbieta Szelag (2013). Temporal Order Perception of Auditory Stimuli is Selectively Modified by Tonal and Non-Tonal Language Environments. Cognition 129 (3):579-585.score: 30.0
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  13. Liang-Hao Sun & Liang-Bing Bao (2011). " Lyrical" Poems and" Poetic" Songs: A Discussion on Modern Chinese Lyric-Poems. Journal of Aesthetic Education 2:020.score: 30.0
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  14. Zx Bao (1983). A Critique of the Philosophical Thought of Lu, Jiuyuan+ Lu, Xiangshan and the Neoconfucian School of Mind. Chinese Studies in Philosophy 14 (3):3-34.score: 30.0
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  15. Pengshan Bao (2012). Feng Liu Qu: Ni You Suo Bu Zhi de Li Shi Ren Wu. Ben Shi Wen Hua Gu Fen You Xian Gong Si.score: 30.0
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  16. Pengshan Bao (2010). Kongzi Shi Zen Yang Lian Cheng De. Zhongguo Min Zhu Fa Zhi Chu Ban She.score: 30.0
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  17. Yuhua Bao (2002). Predicting the Use of Outpatient Mental Health Services: Do Modeling Approaches Make a Difference? Inquiry 39 (2):168-183.score: 30.0
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  18. Wen Bao & Yuhua Li (eds.) (2006). 21 Shi Ji Xing Fa Jia Zhi Qu Xiang Yan Jiu. Zhi Shi Chan Quan Chu Ban She.score: 30.0
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  19. Ba Bao (uuuu/2004). Zhouzi Tong Shu Xun Yi. Beijing Tu Shu Guan.score: 30.0
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  20. Duong Thi Kim Duc & Mingxin Bao (2012). Aesthetic Sense of the Vietnamese Through Three Renovations Of. Asian Culture and History 4 (2):p99.score: 30.0
    Ao dai is a typical long dress of Viet Nam used to be worn by both men and women of the Viet and other ethnic peoples. In her shaping and development history, Viet Nam became a place that converged various cultural flows such as the Vietnamese indigenous culture and that of the Chinese, Champa and Indian etc. To the end of the 19th century, especially the 20th, Viet Nam continued to be influenced by the French culture and the American ways (...)
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  21. Wei Huang, Lean Yu, Shouyang Wang, Yukun Bao & Lin Wang (2006). Computational Finance and Business Intelligence-Comparisons of the Different Frequencies of Input Data for Neural Networks in Foreign Exchange Rates Forecasting. In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer-Verlag. 517-524.score: 30.0
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  22. Zhipan Wu, Yu Li & Maohong Bao (eds.) (2010). Dong Ya de Jia Zhi. Beijing da Xue Chu Ban She.score: 30.0
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  23. Flora Huang & Grant Gillett (2014). Bao-Yu: A Mental Disorder or a Cultural Icon? Journal of Bioethical Inquiry 11 (2):183-189.score: 18.0
    The embodied human subject is dynamically connected to his or her historico-sociocultural context, the soil from which a person’s psyche is nourished as multiplex meanings are absorbed and enable personal development. In each culture certain towering artistic works embody this perspective. The Dream of the Red Chamber introduces Jia Bao-yu—a scion of the prestigious Jia family—and his relationships with a large cast of characters. Bao-yu is controversial but, at the time of the family’s tragic collapse, he can be seen as (...)
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  24. Jing-Bao Nie (2012). To Set a Gross Distortion Straight: A Reply to Reidar Lie's Book Review of Jing-Bao Nie's Medical Ethics in China: A Transcultural Interpretation (Routledge 2011). Asian Bioethics Review 4 (4):399-406.score: 18.0
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  25. Barbara Onnis (2012). The Scourge of Prostitution in Contemporary China: The “Bao Ernai” Phenomenon. Asian Culture and History 4 (2):p91.score: 18.0
    China in the post-Mao era was transformed by a veritable economic miracle and simultaneously underwent a series of radical époque-making changes in the Chinese ruling classes’ political and ideological approach to government. The continued rapid growth and the expansion of a consumer society have also contributed to the discrediting of those traditional values which for many years underpinned and fortified the force of communism. In addition to the demise of traditional values, the waning belief in Maoist ideology and the rise (...)
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  26. Paolo De Stefani (2013). Jin-Bao Nie, Nanyan Guo, Mark Selden, and Arthur Kleinman (Eds): Japan's Wartime Medical Atrocities: Comparative Inquiries in Science, History, and Ethics. [REVIEW] Theoretical Medicine and Bioethics 34 (3):245-248.score: 15.0
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  27. Chad Hansen (1985). Response to Bao Zhiming. Philosophy East and West 35 (4):419-424.score: 15.0
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  28. Grant Gillett (2006). A Review Of: “Jing-Bao Nie. Behind the Silence: Chinese Voices on Abortion”. [REVIEW] American Journal of Bioethics 6 (5):59-60.score: 15.0
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  29. Joanna Guzowska (2014). Bao, Qinggang 暴慶剛, Reflection and Reconstruction: A Study of Guo Xiang’s Commentary to the Zhuangzi 反思與重構: 郭象《莊子註》研究. Dao: A Journal of Comparative Philosophy 13 (4):593-596.score: 15.0
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  30. Shi Xianduan & Margaret P. Battin (2008). Nie Jing-Bao,Behind the Silence: Chinese Voices on Abortion(Rowman & Littlefield, 2005). International Journal of Feminist Approaches to Bioethics 1 (1):182-185.score: 15.0
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  31. Paolo De Stefani (2013). Jin-Bao Nie, Nanyan Guo, Mark Selden, and Arthur Kleinman (Eds): Japan's Wartime Medical Atrocities: Comparative Inquiries in Science, History, and Ethics: Routledge, Abington and New York, 2010, 249 Pp, ISBN: 9780415583770 (). [REVIEW] Theoretical Medicine and Bioethics 34 (3):245-248.score: 15.0
     
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  32. Hao Fan (ed.) (2012). Zhongguo da Zhong Yi Shi Xing Tai Bao Gao. Zhongguo She Hui Ke Xue Chu Ban She.score: 15.0
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  33. Songjie Huang, Xiaogang Lü & Guifa Zhou (eds.) (2008). Guang Hua Wen Cun: "Fu Dan Xue Bao" (She Hui Ke Xue Ban) Fu Kan 30 Zhou Nian Lun Wen Jing Xuan. Fu Dan da Xue Chu Ban She.score: 15.0
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  34. Jianzhi Ji (2012). Xin Ling Feng Bao: Dang Dai Xi Fang Yi Shi Zhe Xue de Gai Nian Ge Ming. Tai Wan Shang Wu.score: 15.0
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  35. Yihao Jun (2012). Fo Bao Chan Xin. Wen Wu Chu Ban She.score: 15.0
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  36. Hui Liu (2004). Kongzi Ru Xue: Ren Lei Wen Ming Jin Bu de Bao Zang. Guangzhou Chu Ban She.score: 15.0
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  37. Huibin Li & Xiaoyuan Xue (eds.) (2005). Zhongguo Makesi Zhu Yi Yan Jiu Qian Yan Bao Gao. Hua Dong Shi Fan da Xue Chu Ban She.score: 15.0
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  38. Zheyu Luo (2012). Lun Li Chong Jian Yu Dang Dai Zhongguo Xin Wen Bao Dao. Zhongguo Chuan Mei da Xue Chu Ban She.score: 15.0
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  39. Chuan Lu (2010). Xi Bao Fen Xi Yu Yan Wen Zi Xue Yan Jiu: Xu Dejiang Yu Yan Wen Zi Li Lun Ping Xi. Tong Xin Chu Ban She.score: 15.0
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  40. M. Magdalena Gomila Payeras-Capella & Llorenc Huguet Rotger (2006). Plenary Discussion: Towards a Socio-Technical Research Agenda for Community Informatics-Cryptographic Algorithms and Protocols-Solving Bao's Colluding Attack in Wang's Fair Payment Protocol. In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer-Verlag. 460-468.score: 15.0
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  41. Qingbing Tong (ed.) (2006). Xin Shi Qi Gao Xiao Wen Xue Li Lun Jiao Cai Bian Xie Diao Cha Bao Gao. Chun Feng Wen Yi Chu Ban She.score: 15.0
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  42. Jiqing Wu (2012). Wu Si Qian Hou de Xin Wen Hua Pai Yu Wen Hua Bao Shou Pai: Jia Zhi Guan Bi Jiao. Zhonghua Shu Ju.score: 15.0
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  43. Tao Zhang (2011). Kongzi Zai Meiguo: 1849 Nian Yi Lai Kongzi Zai Meiguo Bao Zhi Shang de Xing Xiang Bian Qian = Confucius in the United States of America. Beijing da Xue Chu Ban She = Peking University Press.score: 15.0
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  44. Xiaoyun Zheng (ed.) (2007). Yunnan Sheng Zhe Xue She Hui Ke Xue Xue Ke Xian Zhuang Yu Jian She Bao Gao, 2006-2007. Yunnan da Xue Chu Ban She.score: 15.0
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  45. Yangsheng Zhong (ed.) (2005). Li Zhi, Xiu Shen, Bo Xue, Bao Guo: Zhonghua Chuan Tong Ming Yan Jing Xuan. Guangdong Ren Min Chu Ban She.score: 15.0
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  46. Alison Reiheld (forthcoming). The Event That Was Nothing: Miscarriage as a Liminal Event. Journal of Social Philosophy.score: 8.0
    I argue that miscarriage, referred to by poet Susan Stewart as “the event that was nothing,” is a liminal event along four distinct and inter-related dimensions: parenthood, procreation, death, and induced abortion. It is because of this liminality that miscarriage has been both poorly addressed in our society, and enrolled in larger debates over women's reproduction and responsibility for reproduction, both conceptually and legally. If miscarriage’s liminality were better understood, if miscarriage itself were better theorized, perhaps it would not so (...)
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  47. Sara E. Lewis (2008). Ayahuasca and Spiritual Crisis: Liminality as Space for Personal Growth. Anthropology of Consciousness 19 (2):109-133.score: 8.0
    There is an increased controversy surrounding Westerners' use of ayahuasca. One issue of importance is psychological resiliency of users and lack of screening by ayahuasca tourism groups in the Amazon. Given the powerful effects of ayahuasca coupled with lack of cultural support, Western users are at increased risk for psychological distress. Many Westerners who experience psychological distress following ayahuasca ceremonies report concurrently profound spiritual experiences. Because of this, it may be helpful to consider these episodes "spiritual emergencies," or crises resulting (...)
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  48. Hillel Braude (2012). Normativity Unbound: Liminality in Palliative Care Ethics. Theoretical Medicine and Bioethics 33 (2):107-122.score: 8.0
    This article applies the anthropological concept of liminality to reconceptualize palliative care ethics. Liminality possesses both spatial and temporal dimensions. Both these aspects are analyzed to provide insight into the intersubjective relationship between patient and caregiver in the context of palliative care. Aristotelian practical wisdom, or phronesis, is considered to be the appropriate model for palliative care ethics, provided it is able to account for liminality. Moreover, this article argues for the importance of liminality for providing an ethical structure that (...)
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