Search results for 'Ming-huei Lee' (try it on Scholar)

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  1.  38
    Ming-Huei Lee (2008). Wang Yangming's 王陽明 Philosophy and Modern Theories of Democracy: A Reconstructive Interpretation. Dao: A Journal of Comparative Philosophy 7 (3):283-294.
    Yangming’s theory of the original knowing (liangzhi 良知). In the 1950s there was a debate between Taiwanese liberals and the New Confucians over the relationship between the traditional Confucianism and modern democracy. Like Liu Shipei, the New Confucians justified modern democracy by means of Confucian philosophy (including that of Wang Yangming). For liberals, however, the Confucian tradition encompassed only the concept of positive liberty, which was irrelevant to or even incompatible with modern democracy. In this article, I try to argue (...)
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  2.  2
    Ning-Huei Lee (2005). ""Can" Li" Be Active? Modern Philosophy 2:006.
    Yi Hwang is Korean giant Bo of Neo-Confucianism, Zhu Xi as their study to cases. He was the author severely criticized Wang Yangming. Lee Hwang and odd peak on the "four-terminal impassioned" debate, both sides quoted Zhu's literature as an argument, and from that perspective loyal to Zhu. However, in essence is, Yi Hwang on Mencius' four-terminal, "said Zhu interpretation presupposes a set of different teachings of Confucianism system architecture, though Mencius in line with the text, but out of Zhu (...)
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  3.  12
    Unsunn Lee (2008). A Comparative Study on Wang Yang-Ming and Hannah Arendt for the 21st Century. Proceedings of the Xxii World Congress of Philosophy 50:429-438.
    This is a comparative study on the 20th's century's Western philosophy Hannah Arendt(1906-1975) and the 16th century's Eastern Confucian thinker Wang Yang-ming(1472-1529). Wang-ming was a Neoconfucian thinker of the 16th century China. In his time, Chinese intellectual world was dominated by Neoconfucian Ch’eng-Chu School which laid much stress on scholastic work of learning. Yang-ming saw a huge obstacle of intellectualism in Ch’eng-Chu school’s theoretical scholasticism that emphasized overly book-learning to be required on the way to become a genuine person. He (...)
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  4. Jig-chuen Lee (1987). Wang Yang-Ming, Chu Hsi, and the Investigation of Things. Philosophy East and West 37 (1):24-35.
  5.  15
    Jig Chuen Lee (1985). Wang Yang-Ming, Mencius, and Internalism. Journal of Chinese Philosophy 12 (1):63-74.
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  6. Sherman E. Lee & L. Audemard (1959). The Arts of the Ming Dynasty. An Exhibition Organised by the Arts Council of Great Britain and the Oriental Ceramic Society. Journal of the American Oriental Society 79 (3):208.
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  7.  11
    Chia‐Huei Wu, Keng‐lin Lee & Grace Yao (2007). Examining the Hierarchical Factor Structure of the SF‐36 Taiwan Version by Exploratory and Confirmatory Factor Analysis. Journal of Evaluation in Clinical Practice 13 (6):889-900.
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  8.  6
    Chi-Ming Lee & Monica J. Taylor (2013). Moral Education Trends Over 40 Years: A Content Analysis of the Journal of Moral Education (1971–2011). Journal of Moral Education 42 (4):1-31.
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  9.  16
    Chi-Ming Lee & Monica J. Taylor (2013). Moral Education Trends Over 40 Years: A Content Analysis of the Journal of Moral Education (1971–2011). Journal of Moral Education 42 (4):399-429.
    In 2011 the Journal of Moral Education (JME) celebrated its 40th anniversary of publication. It seemed appropriate to examine and reflect on the JME?s achievements by reviewing its evolution and contribution to the emerging field of moral education and development. Moral education trends, as reflected in the 945 articles published in JME from 1971 to 2011, were investigated by content analysis. The research objectives were: to discover the trends in moral education as represented by published articles and special issues (by (...)
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  10. Omer Tal, Mithun Diwakar, Chi-Wah Wong, Valur Olafsson, Roland Lee, Ming-Xiong Huang & Thomas T. Liu (2013). Caffeine-Induced Global Reductions in Resting-State BOLD Connectivity Reflect Widespread Decreases in MEG Connectivity. Frontiers in Human Neuroscience 7.
  11.  8
    Chi-Ming Lee (2009). The Planning, Implementation and Evaluation of a Character-Based School Culture Project in Taiwan. Journal of Moral Education 38 (2):165-184.
    This study focused on the planning, implementation and evaluation of a character-based school culture project in Taiwan. The project integrated the principles of justice, caring and developmental discipline and was influenced by several well-known American models of character education programmes. The CBSC project was conducted in a Taiwanese elementary school from August 2005 to July 2007. The methods included symposia, workshops, meetings, interviews, surveys, observations and experimentation. The findings were: the planning, implementation and evaluation of the CBSC project revealed numerous (...)
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  12.  3
    Ching‐Yu Chou, Fon‐Jou Hsieh, Mei‐Leng Cheong, Fa‐Kung Lee, Bo‐Quing She & Ming‐Song Tsai (2009). First‐Trimester Down Syndrome Screening in Women Younger Than 35 Years Old and Cost‐Effectiveness Analysis in Taiwan Population. Journal of Evaluation in Clinical Practice 15 (5):789-796.
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  13.  23
    M. Joseph Sirgy, Grace B. Yu, Dong-Jin Lee, Shuqin Wei & Ming-Wei Huang (2012). Does Marketing Activity Contribute to a Society's Well-Being? The Role of Economic Efficiency. Journal of Business Ethics 107 (2):91-102.
    Does the level of marketing activity in a country contribute to societal well-being or quality of life? Does economic efficiency also play a positive role in societal well-being? Does economic efficiency also moderate or mediate the marketing activity effect on societal well-being? Marketing activity refers to the pervasiveness of promotion expenditures and number of retail outlets per capita in a country. Economic efficiency refers to the extent to which the economy is unhampered by corruption, burdensome government regulation, and a large (...)
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  14.  4
    Yingying Lee, Manlai You & Ming-Ying Yang (2015). A Survey of Student Opinions on Ethical Design Standards in Taiwan. Science and Engineering Ethics 21 (2):505-530.
    Design ethics has been offered as a course in undergraduate design programs in Taiwan for over a decade, but research on teaching design ethics and the results of teaching these courses is scant. We conducted two tests to examine the effect of an ethics course, and the differences among the effects of design department, gender, and study year on student opinions regarding ethical design standards at the National Yunlin University of Science and Technology in Taiwan. The participants comprised 934 undergraduates (...)
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  15.  7
    Ming-Fen Lee & Chun-Yin Huang (forthcoming). Gene Section. Http://Atlasgeneticsoncology. Org.
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  16.  16
    Chi-Ming Lee (2011). Learning to Be a Good Parent Across Cultural and Generational Boundaries. Journal of Moral Education 40 (3):377-385.
    This article focuses on first-person perspectives of a parent?child relationship. The personal experiences of my son and I epitomise the clash of Eastern and Western, traditional and modern cultures in the social context of Taiwan. As a professor of moral education, I reflect on my son?s upbringing in order to try to understand and reconcile differences of educational principles and styles between cultures and generations. I relate the journey my adolescent son and I endured over six years to overcome the (...)
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  17.  4
    Chih‐Ching Liu, Kai‐Ren Chen, Hua‐Fen Chen, Shiu‐Li Huang, Chu‐Chieh Chen, Ming‐Der Lee, Ming‐Chung Ko & Chung‐Yi Li (2011). Association of Doctor Specialty with Diabetic Patient Risk of Hospitalization Due to Diabetic Ketoacidosis: A National Population‐Based Study in Taiwan. Journal of Evaluation in Clinical Practice 17 (1):150-155.
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  18.  5
    Jacinta Oa Tan, Syahirah A. Karim, Huei Yen Lee, Yen Li Goh & Ee Lian Lee (2013). Cultural and Ethical Issues in the Treatment of Eating Disorders in Singapore. Asian Bioethics Review 5 (1):40-55.
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  19.  3
    Ming-Wei Lee & Julie Gibbons (2007). Rhythmic Alternation and the Optional Complementiser in English: New Evidence of Phonological Influence on Grammatical Encoding. Cognition 105 (2):446-456.
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  20.  2
    Chi‐Ming Lee (2004). Changes and Challenges for Moral Education in Taiwan. Journal of Moral Education 33 (4):575-595.
  21.  1
    Seow Ting Lee & I. -Huei Cheng (2012). Ethics Management in Public Relations: Practitioner Conceptualizations of Ethical Leadership, Knowledge, Training and Compliance. Journal of Mass Media Ethics 27 (2):80 - 96.
    Little is known and understood about ethics management or the development of formal, systematic, and goal-directed initiatives to improve ethics in the public relations workplace. This study found little ethics training and written guidelines in the public relations workplace. Organizational ethics initiatives are poorly communicated to practitioners and rely mostly on punitive restraints with little reward for ethical behavior. For many practitioners, ethics is not learned through workplace ethics initiatives but rather is mostly informed by external influences including personal values, (...)
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  22. Ming-Ho Hsiao, Wen-Jiin Tsai & Suh-Yin Lee (2006). Content II-Searching the Video: An Efficient Indexing Method for Video Retrieval in Peer to Peer Network. In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer-Verlag 4352--175.
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  23. Chi-Ming Lee (2015). A Caring Society: Multimedia Records for Taiwanese Citizen Action in a New Era. Journal of Moral Education 44 (1):124-126.
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  24. Ming-Tao Yang, Chun-Hsien Hsu, Pei-Wen Yeh, Wang-Tso Lee, Jao-Shwann Liang, Wen-Mei Fu & Chia-Ying Lee (2015). Attention Deficits Revealed by Passive Auditory Change Detection for Pure Tones and Lexical Tones in ADHD Children. Frontiers in Human Neuroscience 9.
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  25.  25
    Patrick Lee (2008). Lee's Rejoinder to Mercier's Reply. The Monist 91 (3/4):442-445.
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  26.  2
    H. D. P. Lee (1979). Wittgenstein 1929–1931: H. D. P. Lee. Philosophy 54 (208):211-220.
    The following brief memoir of Wittgenstein needs a few preliminary words of explanation. Among those who attended his lectures and discussions in the years it covers was D. G. James, who later became Professor of English at Bristol University and then Vice-Chancellor of Southampton University. I met him both in Bristol and Southampton, and on one occasion suggested to him that some of us who had known Wittgenstein, but who had not become professional philosophers, might write down our recollections of (...)
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  27.  9
    Laura Ling & Euna Lee (2010). Ling and Lee's Open Letter. Journal of Mass Media Ethics 25 (1):72-76.
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  28.  3
    Elizabeth Lee (2010). Helen Lee: The Gift. Budhi: A Journal of Ideas and Culture 14 (2 & 3):345-346.
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  29.  3
    Laura Ling & Euna Lee (2010). Ling and Lee's Open Letter. Journal of Mass Media Ethics 25 (1):72 – 76.
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  30. Jonathan Lee (2007). Frantz Grenet*, Jonathan Lee, Philippe Martinez* & François Ory. Proceedings of the British Academy 133:243-267.
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  31. Lucien Lévy-Bruhl & Elizabeth Lee (1905). Ethics and Moral Science, Tr. By E. Lee.
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  32.  41
    Jaeho Lee (2011). Genuine Counterexamples to the Simple Conditional Analysis of Disposition: A Reply to Choi. Philosophia 39 (2):327-334.
    Choi (Philosophia, 38(3), 2010) argues that my counterexamples in Lee (Philosophia, 38(3), 2010) to the simple conditional analysis of disposition ascription are bogus counterexamples. In this paper, I argue that Choi’s arguments are not satisfactory and that my examples are genuine counterexamples.
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  33. Bradford Cokelet (2016). Confucianism, Buddhism, and Virtue Ethics. European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer (...)
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  34.  10
    Lee Ming-Huei (2013). A Critique of Jiang Qing's "Political Ruism". Contemporary Chinese Thought 45 (1):9-20.
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  35.  10
    Jung H. Lee (2013). The Rhetoric Of Context. Journal of Religious Ethics 41 (4):555-584.
    This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice-centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self-formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices (...)
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  36. Philip R. Lee (ed.) (1976). Symposium On Consciousness, Presented At The Annual Meeting Of The American Association For The Advancement Of Science, 1974. Viking Press.
  37.  51
    Theresa Man Ling Lee (2007). Rethinking the Personal and the Political: Feminist Activism and Civic Engagement. Hypatia 22 (4):163-179.
    : The slogan "the personal is political" captures the distinctive challenge to the public-private divide posed by contemporary feminists. As such, feminist activism is not necessarily congruent with civic engagement, which is predicated on the paradoxical need to both bridge and sustain the public-private divide. Lee argues that rather than subverting the divide, the politics of the personal offers an alternative understanding of civic engagement that aims to reinstate individuals' dignity and agency.
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  38.  59
    Sukjae Lee (1998). Scotus on the Will: The Rational Power and the Dual Affections. Vivarium 36 (1):40-54.
    Sukjae Lee John Duns Scotus believes it to be undeniably true that we human beings have free will. He does not argue for our freedom but rather explains it. There are two elements which are both characteristic of and essential to Scotus’ account of human will: namely, 1) the will as a self-determining power for opposites, thus a ‘rational’ power; and 2) the ‘dual affections of the will.’2 The significance of each element taken separately is comprehensible if not obvious. We (...)
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  39.  16
    Steven Lee (2005). A Moral Critique of the Cosmopolitan Institutional Proposal. Ethics and International Affairs 19 (2):99–107.
    Steven Lee critiques an essay by Allen Buchanan and Robert Keohane on the preventive use of military force.
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  40.  34
    Steven Lee (1995). Nuclear Proliferation and Nuclear Entitlement. Ethics and International Affairs 9 (1):101–131.
    In this essay Lee examines three questions:1) Is nuclear proliferation dangerous? Is it morally permissible for a state to acquire nuclear weapons? What are morally permissible actions for states trying to keep other states from acquiring nuclear weapons?
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  41.  20
    Simon Lee (1986). Law and Morals: Warnock, Gillick, and Beyond. Oxford University Press.
    An examination of the relationship between law and morals, this wide-ranging book develops themes addressed by Hart and Devlin, relating them to issues and events of current interest. Lee covers such timely concerns as: the Moral Majority; embryo experiments and surrogate motherhood; contraception, children's rights, and parents' rights; informed medical consent; equality and discrimination; and freedom of expression and pornography. Stressing the relevance of these issues to the lives of all of us, Lee argues for broader participation in debate on (...)
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  42. Vicki L. Lee (1988). Beyond Behaviorism. L. Erlbaum Associates.
    Beyond Behaviorism explores and contrasts means and ends psychology with conventional psychology -- that of stimuli and response. The author develops this comparison by exploring the general nature of psychological phenomena and clarifying many persistent doubts about psychology. Dr. Lee contrasts conventional psychology (stimuli and responses) involving reductionistic, organocentric, and mechanistic metatheory with alternative psychology (means and ends) that is autonomous, contextual, and evolutionary.
     
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  43.  2
    Che-Ming Yang (2010). The Paradox of Transgressing Sexual Identities: Mapping the Micropolitics of Sexuality/Subjectivity in Ang Lee's Films. Asian Culture and History 2 (1):P41.
    From a perspective of multiculturalism, this paper aims to analyze Ang Lee’s Wedding Banquet and Brokeback Mountain by elaborating on the issues of sex/gender/identity in the hope of exploring the process and problematics of cultural formations in the era of globalization characterized by multiculturalism. Based on Judith Buthler’s deconstructive/postmodernist view of sex/gender/identity, the first part of this essay evaluates simultaneously both the positive and negative aspects of these two films; whereas Deleuze’s literary aesthetics of minor literature offers me a subtle (...)
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  44.  74
    Hok-lam Chan (1975). The Rise of Ming T'ai-Tsu (1368-98): Facts and Fictions in Early Ming Official Historiography. Journal of the American Oriental Society 95 (4):679-715.
    It was a common practice of the Chinese official historiographers to employ pseudo-historical, semi-fictional source materials alongside the factual, ascertainable data in their narratives for prescribed political or didactic purposes despite their commitment to the time-honored principles of truth and objectivity in the Confucian-oriented traditional historiography. The intrusion of these non-historical elements in the imperial historical records illustrates, therefore, the adaptability of the source materials representing the popular tradition of the masses for the uses of the great tradition, and the (...)
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  45.  81
    Sungho Choi (2010). Dispositions and Bogus Counterexamples: Reply to Lee. [REVIEW] Philosophia 38 (3):579-588.
    This paper discusses Lee’s argument that Lewis’s reformed conditional analysis of dispositions is preferable to the simple conditional analysis of dispositions. Lee’s argument is basically that there are some examples that can be adequately handled by Lewis’s analysis but cannot by the simple conditional analysis of dispositions. But I will reveal that, when carefully understood, they spell no trouble for the simple conditional analysis of dispositions, failing to serve a motivating role for Lewis’s analysis.
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  46. Jeffrey K. McDonough, Comments on Sukjae Lee's “Berkeley on the Activity of Spirits”.
    Comments on Sukjae Lee's "Berkeley on the Activity of Spirits," presented at Eastern Division Meeting of the American Philosophical Association, Baltimore, MD, December 2007.
     
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  47.  7
    Angela Chi‐Ming Lee * (2004). Changes and Challenges for Moral Education in Taiwan. Journal of Moral Education 33 (4):575-595.
    Taiwan has gradually transformed from an authoritarian to a democratic society. The education system is moving from uniformity to diversity, from authoritarian centralization to deregulation and pluralism. Moral education is a reflection of, and influenced by, educational reform and social change, as this paper shows in describing the history of moral education in Taiwan. From 1949 to the 1980s, Taiwan's moral education consisted of ideological, nationalistic, political education and the teaching of a strict code of conduct. Since the late 1980s (...)
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  48.  2
    Andrew T. W. Hung (2013). Tu Wei-Ming and Charles Taylor on Embodied Moral Reasoning. Philosophy, Culture, and Traditions 3:199-216.
    This paper compares the idea of embodied reasoning by Confucian Tu Wei-Ming and Canadian philosopher Charles Taylor. They have similar concerns about the problems of secular modernity, that is, the domination of instrumental reason and disembodied rationality. Both of them suggest that we have to explore a kind of embodied moral reasoning. I show that their theories of embodiment have many similarities: the body is an instrument for our moral knowledge and self-understanding; such knowledge is inevitably a kind of bodily (...)
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  49.  15
    Angela Chi‐Ming Lee * (2004). Changes and Challenges for Moral Education in Taiwan. Journal of Moral Education 33 (4):575-595.
    Taiwan has gradually transformed from an authoritarian to a democratic society. The education system is moving from uniformity to diversity, from authoritarian centralization to deregulation and pluralism. Moral education is a reflection of, and influenced by, educational reform and social change, as this paper shows in describing the history of moral education in Taiwan. From 1949 to the 1980s, Taiwan's moral education consisted of ideological, nationalistic, political education and the teaching of a strict code of conduct. Since the late 1980s (...)
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  50.  36
    James G. Hart (1998). Genesis, Instinct, and Reconstruction: Nam-in Lee's Edmund Husserl's Phänomenologie der Instincte. [REVIEW] Husserl Studies 15 (2):101-123.
    Nam-In Lee’s impressive study of “instinct” in Husserl1 gives a new sense to Husserl’s self-description of his work as a preoccupation with beginnings (see p. x) because it seeks not only to integrate the theme of instinct systematically into Husserl’s transcendental phenomenology but to demonstrate that it has a fundamental position. I believe the author has successfully demonstrated his contention that other students of Husserl who have treated the theme of instinct as a marginal consideration failed to see that Husserl’s (...)
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