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

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  1.  6
    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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  2.  23
    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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  3.  62
    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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  4.  33
    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.  27
    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.  11
    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.  52
    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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  15.  57
    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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  16. 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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  17.  18
    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.  80
    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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  19.  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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  20. Peimin Ni (2002). On Confucius. Wadsworth.
  21.  8
    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.  2
    Peimin Ni (2014). Rectify the Heart-Mind for the Art of Living: A Gongfu Perspective on the Confucian Approach to Desire. Philosophy East and West 64 (2):340-359.
    Different from the commonly used moralistic perspective, this article articulates and evaluates major ideas about human desire within the Confucian tradition through a gongfu perspective, and shows that, although there are historical reasons for blaming Confucianism for suppressing human desires and suffocating humanity, what classic Confucianism advocates is ultimately about how to cultivate humanity, transform human desires, and live artistically, and not imposing a rigid normative moral system externally to constrain human life, making it unsatisfying.
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  23.  43
    Peimin Ni (1992). Changing the Past. Noûs 26 (3):349-359.
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  24. L. Ni (1998). Primal Consciousness and Reflection in the Work of Husserl. Husserl Studies 15 (2):77-99.
  25.  25
    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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  26.  23
    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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  27.  3
    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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  28.  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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  29.  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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  30.  2
    Zhiming Ni & Kwong Ng (2005). S-58 2ooo Annual. In Alan F. Blackwell & David MacKay (eds.), Power. Cambridge University Press 34.
  31.  4
    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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  32.  3
    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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  33.  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 (...)
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  34.  1
    Z. Jeffrey Chen & Zhongfu Ni (2006). Mechanisms of Genomic Rearrangements and Gene Expression Changes in Plant Polyploids. Bioessays 28 (3):240-252.
  35. Chenyang Li & Peimin Ni (eds.) (2014). Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman. State University of New York Press.
    In this volume, leading scholars in Asian and comparative philosophy take the work of Joel J. Kupperman as a point of departure to consider new perspectives on Confucian ethics. Kupperman is one of the few eminent Western philosophers to have integrated Asian philosophical traditions into his thought, developing a character-based ethics synthesizing Western, Chinese, and Indian philosophies. With their focus on Confucian ethics, contributors respond, expand, and engage in critical dialogue with Kupperman’s views. Kupperman joins the conversation with responses and (...)
     
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  36. Zhengmao Ni (2005). An le Si Fa Yan Jiu. Fa Lü Chu Ban She.
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  37.  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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  38. Peimin Ni (2016). Confucius: The Man and the Way of Gongfu. Rowman & Littlefield Publishers.
    Through a systematic introduction of Confucius as a historical figure, a spiritual leader, a philosopher, a political reformer, an educator, and a person, this book offers a comprehensive, lucid, and yet in-depth articulation of Confucius and his teachings for modern Western students. It explains how his ideas are different from their Western counter parts as well as the dogmatized or overly intellectualistic understandings of Confucianism framed under the Western influence. The book reveals clearly how the Master’s insights can be a (...)
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  39. Peimin Ni (2016). Confucius: The Man and the Way of Gongfu. Rowman & Littlefield Publishers.
    Through a systematic introduction of Confucius as a historical figure, a spiritual leader, a philosopher, a political reformer, an educator, and a person, this book offers a comprehensive, lucid, and yet in-depth articulation of Confucius and his teachings for modern Western students. It explains how his ideas are different from their Western counter parts as well as the dogmatized or overly intellectualistic understandings of Confucianism framed under the Western influence. The book reveals clearly how the Master’s insights can be a (...)
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  40. Hua Ching Ni (1996). From Diversity to Unity: Return to the One Spiritual Source. Seven Star Communications.
     
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  41. Peimin Ni (1991). Hume and the Definition of "Cause". Dissertation, The University of Connecticut
    The thesis aims at analyzing metaphysical implications of the ordinary concept of "cause". The approach is justified through a discussion of Hume's theory of causation, accompanied by discussions about the nature of definition itself. ;Four major metaphysical problems of causation are discussed: The ontological status of cause ; the temporal relation between causes and effects ; the direction of causation ; and causal necessity . ;Through analytical discussions of the existing literatures on those problems, the thesis identifies certain metaphysical assumptions (...)
     
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  42. Hua Ching Ni (2000). Harmony: The Art of Life. Sevenstar Communications.
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  43. Gang Ni (2009). Ji Shu Zhe Xue Xin Lun. Zhongguo Huan Jing Ke Xue Chu Ban She.
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  44. 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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  45. 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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  46. Peimin Ni (2002). On Reid. Wadsworth.
     
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  47. Peimin Ni (1999). Review of The Golden Rule by Jeffrey Wattles. [REVIEW] Philosophy East and West 49 (2):214-215.
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  48. Zhengmao Ni (2005). Sheng Ming Fa Xue Tan Xi. Fa Lü Chu Ban She.
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  49. 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.
  50. 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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