Search results for 'Ni Liangkang' (try it on Scholar)

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  1.  72
    Liangkang Ni (2009). Moral Instinct and Moral Judgment. Frontiers of Philosophy in China 4 (2):238-250.
    Human beings’ moral life can be divided into two forms, one based on moral instincts and the other on moral judgments. The former is carried on without deliberation, while the latter relies upon valuations and judgments. The two can ultimately be viewed as man’s innate moral nature and acquired moral conventions. Theoretically, preference for the former will lead to naturalism and for the latter to culturalism, but this is the reality of man’s moral life. Moreover, there may be a parallel (...)
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  2.  8
    Iso Kern & Liangkang Ni (2015). Fünf Briefe von Husserl an Karl Groos Zwischen 1907–1912. Husserl Studies 31 (3):237-243.
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  3.  27
    Liangkang Ni (2007). Zero and Metaphysics: Thoughts About Being and Nothingness From Mathematics, Buddhism, Daoism to Phenomenology. [REVIEW] Frontiers of Philosophy in China 2 (4):547-556.
    With the help of the natural history of “zero,” and the use of “zero” as a starting point, one may consider two types of metaphysics. On the one hand, the epistemological metaphysics, based on the perceptual/rational dichotomy, is related to the zero as a vacancy between numbers. On the other hand, the genetic metaphysics, based on the dichotomy of source-evolution (or origin and derivate), has much to do with the zero as a number between negative and positive numbers. In this (...)
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  4.  35
    Liangkang Ni (2011). Husserl und der Buddhismus. Husserl Studies 27 (2):143-160.
    In Husserls Auseinandersetzung mit dem Buddhismus in der Rezension ,,Über die Reden Gotamo Buddhas (1925) sowie in dem Manuskript ,,Sokrates-Buddha (1926) lassen sich wesentliche Eigenarten feststellen, die ihn von anderen wichtigen abendländischen Denkern der Gegenwart unterscheiden. Zwar verfügte Husserl sicher über eine eingeschränkte Kenntnis des Buddhismus und steht in dieser Hinsicht wahrscheinlich hinter Schopenhauer, Nietzsche, Bergson, Russell, Jaspers, Heidegger und Scheler zurück, welche dem orientalischen Denken durchaus näher stehen. Dennoch zeugt Husserls Bemühen umso mehr von einer respektvollen Haltung gegenüber dem (...)
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  5.  33
    Liangkang Ni (2005). Urbewußtsein Und Unbewußtsein in Husserls Zeitverständnis. Husserl Studies 21 (1):17-33.
  6. Liangkang Ni (2005). Primary Consciousness and Unconsciousness in Husserl's Time Comprehension. Husserl Studies 21 (1).
     
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  7. Liangkang Ni (2010). Xin de Zhi Xu: Yi Zhong Xian Xiang Xue Xin Xue Yan Jiu de Ke Neng Xing = Xin de Zhixu: Yizhong Xianxiangxue Yanjiu de Kenengxing. Jiangsu Ren Min Chu Ban She.
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  8. Liangkang Ni (2004). Xian Xiang Xue de Shi Ji: Dui Husai'er "Luo Ji Yan Jiu" de Li Jie Yu Si Kao. Guangdong Ren Min Chu Ban She.
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  9. Liangkang Ni (2007). Yi Shi de Xiang Du: Yi Husai'er Wei Zhou Xin de Xian Xiang Xue Wen Ti Yan Jiu. Beijing da Xue Chu Ban She.
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  10.  2
    Liangkang Ni (2010). Zur Sache des Bewusstseins: Phänomenologie, Buddhismus, Konfuzianismus. Königshausen & Neumann.
  11.  12
    Ni Liangkang (1998). Urbewußtsein Und Reflexion Bei Husserl. Husserl Studies 15 (2):77-99.
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  12.  7
    Ni Liangkang & Yu Xin (2009). Moral Instinct and Moral Judgment. Frontiers of Philosophy in China 4 (2):238 - 250.
    Human beings' moral life can be divided into two forms, one based on moral instincts and the other on moral judgments. The former is carried on without deliberation, while the latter relies upon valuations and judgments. The two can ultimately be viewed as man's innate moral nature and acquired moral conventions. Theoretically, preference for the former will lead to naturalism and for the latter to culturalism, but this is the reality of man's moral life. Moreover, there may be a parallel (...)
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  13.  2
    Sadok El Ghoul, Omrane Guedhami, Yang Ni, Jeffrey Pittman & Samir Saadi (2012). Does Religion Matter to Equity Pricing? Journal of Business Ethics 111 (4):491-518.
    For a sample comprising 36,105 U.S. firm-year observations from 1985 to 2008, we find that firms located in more religious counties enjoy cheaper equity financing costs. This result is robust to a battery of sensitivity tests, including alternative assumptions and model specifications, additional controls for noise in analyst forecasts, and various approaches to addressing endogeneity. In another set of tests, we find that the equity pricing role that religion plays comes predominantly from Mainline Protestants. We also document that the effect (...)
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  14.  91
    Peimin Ni (2014). Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity. Dao: A Journal of Comparative Philosophy 13 (2):173-198.
    While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond (...)
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  15.  71
    Peimin Ni (2002). The Confucian Account of Freedom. In Xinyan Jiang (ed.), The Examined Life: Chinese Perspectives: Essays on Chinese Ethical Traditions. Global Publications, Binghamton University 119-139.
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  16.  87
    Peimin Ni (2009). How Far is Confucius an Aristotelian?: Comments on May Sim's Remastering Morals with Aristotle and Confucius. Dao: A Journal of Comparative Philosophy 8 (3):311-319.
    The paper tries to point out that while May Sim’s book is helpful for stimulating critical and systematic comparative study of Aristotle and Confucius, its overly Aristotelian approach results in the author’s misleading assessment of Confucius and Confucianism. Because Confucianism aims primarily at offering systematic instructions of how to live a good life, and not at establishing a theory or finding truth, the true value of Confucianism would be eclipsed if he is taken against an Aristotelian measure.
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  17.  26
    Peimin Ni (2008). Do Not Take Confucians as Kantians: Comments on Liu Qingping's Interpretation of Confucian Teachings. Dao: A Journal of Comparative Philosophy 7 (1):45-49.
    LIU Qingping’s criticism of Confucian teachings of filial piety, though valuable in stimulating critical attitude toward classic Confucianism, is largely based on misinterpreting Confucians as Kantians. The article tries to show that, unlike the Kantian rule-oriented ethic that provides universal ethical principles, Confucianism focuses on the process of person-making, and the teachings of classic Confucianism are more like gongfu instructions than moral principles. Looking from the gongfu perspective, Liu’s criticism becomes misdirected, if not irrelevant.
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  18. Yen-Yuan Chen, Likwang Chen, Tien-Shang Huang, Wen-Je Ko, Tzong-Shinn Chu, Yen-Hsuan Ni & Shan-Chwen Chang (2014). Significant Social Events and Increasing Use of Life-Sustaining Treatment: Trend Analysis Using Extracorporeal Membrane Oxygenation as an Example. BMC Medical Ethics 15 (1):21.
    Most studies have examined the outcomes of patients supported by extracorporeal membrane oxygenation as a life-sustaining treatment. It is unclear whether significant social events are associated with the use of life-sustaining treatment. This study aimed to compare the trend of extracorporeal membrane oxygenation use in Taiwan with that in the world, and to examine the influence of significant social events on the trend of extracorporeal membrane oxygenation use in Taiwan.
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  19.  45
    Peimin Ni (1992). Changing the Past. Noûs 26 (3):349-359.
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  20.  1
    Sadok El Ghoul, Omrane Guedhami, Yang Ni, Jeffrey Pittman & Samir Saadi (2012). Does Religion Matter to Equity Pricing? Journal of Business Ethics 111 (4):491 - 518.
    For a sample comprising 36,105 U.S. firm-year observations from 1985 to 2008, we find that firms located in more religious counties enjoy cheaper equity financing costs. This result is robust to a battery of sensitivity tests, including alternative assumptions and model specifications, additional controls for noise in analyst forecasts, and various approaches to addressing endogeneity. In another set of tests, we find that the equity pricing role that religion plays comes predominantly from Mainline Protestants. We also document that the effect (...)
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  21.  9
    Peimin Ni (1999). Teaching Chinese Philosophy On-Site. Teaching Philosophy 22 (3):281-292.
    Despite consistent student interest in Chinese philosophy, the author reports that American students tend to demonstrate a sense of distance from Chinese authors and texts, often exoticizing or romanticizing them. This paper describes one pedagogical strategy that proved highly effective for overcoming this cultural distance which can hinder students’ ability to engage critically or deeply with the material. The author recounts her experience of teaching a six week Chinese philosophy course to illustrate how becoming acquainted with the place and culture (...)
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  22.  6
    Shimin Chen, Xu Ni & Jamie Y. Tong (forthcoming). Gender Diversity in the Boardroom and Risk Management: A Case of R&D Investment. Journal of Business Ethics.
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  23.  27
    Peimin Ni (1996). A Qigong Interpretation of Confucianism. Journal of Chinese Philosophy 23 (1):79-97.
    Against the overly intellectualistic reading of Confucianism, this paper argues for understanding Confucianism from the perspective of qigong (or gongfu) cultivation that aims at increasing the abilities to lead a good life.
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  24.  27
    Peimin Ni (2004). Reading Zhongyong as a Gongfu Instruction: Comments on Focusing the Familiar. Dao: A Journal of Comparative Philosophy 3 (2):189-203.
    Roger Ames and David Hall’s Focusing the Falimiar makes a significant contribution to revealing the holistic and dynamic worldview entailed in the Confucian classic--the Zhongyong. Yet their emphasis on metaphysics eclipses an important dimension of the book—the “gongfu” (kungfu) instruction dimension. In this paper, the author first explains this concern by discussing Ames’ and Hall’s translation of the key terms of the book, namely “zhong,” “yong,” and “cheng.” Then he shows that their work, though falls short of revealing the gongfu (...)
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  25.  4
    Zhiming Ni & Kwong Ng (2005). S-58 2ooo Annual. In Alan F. Blackwell & David MacKay (eds.), Power. Cambridge University Press 34.
  26.  7
    Peimin Ni (2013). The Changing Status of Chinese Philosophy. Journal of Chinese Philosophy 40 (3-4):583-600.
    The article tries to stress the historical nature of the issue about the “legitimacy of Chinese philosophy.” It argues that we are facing an era in which the question will no longer be whether the thoughts of traditional Chinese masters can be comfortably adopted by a foreign “family”; instead, it will be whether we can make the marriage of Chinese traditional thoughts and Western philosophy a constructive process through which philosophy, whether Chinese or Western, can be rejuvenated with renewed legitimacy (...)
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  27.  4
    Montgomery Van Wart, David Baker & Anna Ni (2014). Using a Faculty Survey to Kick-Start an Ethics Curriculum Upgrade. Journal of Business Ethics 122 (4):571-585.
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  28. L. Ni (1998). Primal Consciousness and Reflection in the Work of Husserl. Husserl Studies 15 (2):77-99.
  29.  5
    Shifeng Ni & King Kui le ChengSin (2010). Who Are Chinese Citizens? A Legislative Language Inquiry. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 23 (4):475-494.
    By exploring the meaning construction of Chinese citizenship stipulated in Chinese legislation and its interaction with social identities and human nature in the Chinese society, the present study investigates the nature and evolution of the conception of Chinese citizens through three selected cases from Chinese legislations, which illuminate that Chinese citizens are essentially persons with independent personalities defined by the rights and obligations stipulated in legislation. This conception is further strengthened by the entitlement to private properties and equality before law. (...)
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  30.  4
    N. I. Liangkang (2007). Zero and Metaphysics: Thoughts About Being and Nothingness From Mathematics, Buddhism, Daoism to Phenomenology. Frontiers of Philosophy in China 2 (4):547-556.
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  31.  2
    Na Ni, Carolyn Egri, Carlos Lo & Carol Yeh-Yun Lin (2013). Patterns of Corporate Responsibility Practices for High Financial Performance: Evidence From Three Chinese Societies. [REVIEW] Journal of Business Ethics 126 (2):1-15.
    The growing literature on corporate responsibility (CR) has drawn attention to how different CR practices complement each other and interact in the form of configurations. This study investigated CR patterns associated with high financial performance for 466 firms in Mainland China, Hong Kong, and Taiwan. We applied a set-theoretic approach using qualitative comparative analysis to identify similarities and differences across these three societies in configurations of CR practices relating to customer, employee, investor, community, and environmental stakeholder groups. The extent to (...)
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  32.  1
    Z. Jeffrey Chen & Zhongfu Ni (2006). Mechanisms of Genomic Rearrangements and Gene Expression Changes in Plant Polyploids. Bioessays 28 (3):240-252.
  33. Zhengmao Ni (2005). An le Si Fa Yan Jiu. Fa Lü Chu Ban She.
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  34.  5
    Peimin Ni (2010). Confucius Making the Way Great, Rediscovering China Series. Shanghai Translation Publishing House.
    Through a systematic "gongfu" reading of Confucius, this book shows how Confucius' ideas are different from dogmatized or overly intellectualistic understandings of Confucianism and how the Master s insights can be a rich resource for re-enchanting the world and the contemporary life. Review: The book is a thoughtful and inspiring presentation of Confucianism as arguably the longest and most influential ethical and spiritual traditions in human history. It is highly readable with many insightful observations.
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  35. Hua Ching Ni (1996). From Diversity to Unity: Return to the One Spiritual Source. Seven Star Communications.
     
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  36. Hua Ching Ni (2000). Harmony: The Art of Life. Sevenstar Communications.
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  37. Gang Ni (2009). Ji Shu Zhe Xue Xin Lun. Zhongguo Huan Jing Ke Xue Chu Ban She.
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  38. Peimin Ni (2009). Kinds of Warrant : A Confucian Response to Plantinga's Theory of the Knowledge of the Ultimate. In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy
    The paper uses Alvin Plantinga’s notion of “warrant” as a reference to show that Confucian beliefs are warranted in a different sense. It is warranted through an immanent reflection, determination, and manifestation of human virtues, not through a transcendental plan. By comparing Plantinga’s theory of warranted Christian beliefs and the Confucian approach to its own beliefs, I try to explain why Confucians are not worried about whether their beliefs are in general true or not.
     
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  39. Udovenko Ni (1976). Le sens axiologique de la préférence du social au personnel en tant que légalité de la vie sociale En tchèque. Filosoficky Casopis 1:42-54.
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  40. Zhengmao Ni (2005). Sheng Ming Fa Xue Tan Xi. Fa Lü Chu Ban She.
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  41. Df Ni (1982). The Development of the Law of Sufficient Reason and Formal Logic-Also in Discussion with Comrade Li, Xiankun. Chinese Studies in Philosophy 13 (4):66-78.
  42. Df Ni (1981). The Principle of Sufficient Reason and the Development of Formal Logic+ Leibnitz. Chinese Studies in Philosophy 12 (3):16-28.
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  43. Suxiang Ni (2008). Zhi du Lun Li Yan Jiu. Ren Min Chu Ban She.
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  44. Yang Ni (2010). Zhe Yuan Man Bu Ji. Anhui da Xue Chu Ban She.
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  45. Kent Walker, Na Ni & Weidong Huo (2013). Is the Red Dragon Green? An Examination of the Antecedents and Consequences of Environmental Proactivity in China. Journal of Business Ethics 125 (1):1-17.
    China is the world’s second largest economy and the largest emitter of carbon dioxide, yet we know little about environmental proactivity in the most populated country in the world. We address this gap through a survey of 161 Chinese companies with two respondents per firm (N = 322), where we seek to identify the antecedents and consequences of environmental proactivity. We identify two categorizations of environmental proactivity: Environmental operational improvements and environmental reporting. We find that ecological motivations and regulatory stakeholder (...)
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  46. Mark Anthony Dacela & Rachel Joy Martinez Rodriquez, Sekswalidad, Kapangyarihan, at Gangbang: Isang Panunuring Foucauldian ng Pagbalikwas ni Annabel Chong1.
    Noong Enero 1995, sa edad na 22, gumawa ng pandaigdigang rekord (na magmula noo’y nalampasan na) si Annabel Chong sa pagkakaroon ng pinakamaraming bilang ng pakikipagtalik at iba’t ibang gawaing sekswal, 251 sa tinatayang 70 kalalakihan sa loob ng tinatayang sampung oras para sa pelikulang pinamagatang World’s Biggest Gangbang. Nang lumaon, ipinahayag ni Chong sa mga interbyu na higit sa anupaman, ginawa niya ito para hamunin ang kinahong paniniwalang pasibo ang pambabaeng sekswalidad—na gusto ng kababaihan na “inaakit, hinahalikan at niyayakap, (...)
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  47.  7
    Christopher Framarin (2004). Ni Kāmakarma: How Desireless Need One Be?1. Asian Philosophy 14 (3):239-254.
    In the Bhagavadg?t? K a advises Arjuna to act without desire. He also describes the ni k?makarmin as possessed of perfect equanimity. Some scholars have argued that K a's advice is a contradiction. Because action requires desire, desireless action is impossible. Others have claimed that this fact only suggests that K a's prohibition is against a subset of desires and not desire as a whole. These ?subset? positions, however, are not consistent with the equanimity requirement. The conclusion that K a's (...)
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  48.  2
    Michèle Gendreau-Massaloux (2004). Les Langues, Ni Anges, Ni Démons. Hermes 40:275.
    Avec le réveil d'une conscience de la richesse que chaque culture apporte au monde, le danger de la possible disparition des langues est apparu et a suscité de nombreux plaidoyers et de nouvelles orientations de recherche. Pourtant, la mort des langues à faible diffusion n'est pas liée à l'extension des grandes langues de communication. L'évolution des langues peut s'analyser selon les politiques des États mais elle dépend surtout de choix individuels qui expriment d'abord des liens communautaires : les langues locales (...)
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  49.  9
    Andoni Ibarra & Ekai Txapartegi (2004). Color y qualia. Ni representacionismo ni fenomenismo (Color and Qualia: Neither Representationalism nor Phenomenalism). Critica 36 (106):29 - 54.
    El debate entre representacionistas y fenomenistas acerca del realismo de los qualia parece no avanzar. Este artículo defiende una solución que no es ni representacionista ni fenomenista. En contra de los representacionistas mantenemos que no todo contenido perceptual es reducible a su contenido representacional. En contra de los fenomenistas sostenemos que todo contenido perceptual es contenido intencional. Negamos así la existencia de los qualia, de aquellos, al menos, caracterizados de manera más estándar. Finalmente, mostramos que nuestra propuesta --situada entre el (...)
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  50.  10
    Hilda Beatriz Miranda-Galarza (2009). Ni Chicha Ni Limona: Ethical Dilemmas of a Sibling on Doing Disability Research in Ecuador. Ethics and Social Welfare 3 (1):87-94.
    (2009). Ni chicha ni limoná: Ethical Dilemmas of a Sibling on Doing Disability Research in Ecuador. Ethics and Social Welfare: Vol. 3, No. 1, pp. 87-94.
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