Search results for 'Pao-Chien Hsü' (try it on Scholar)

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  1. A. J. Chien (1985). Demonstratives and Belief States. Philosophical Studies 47 (2):271 - 289.score: 30.0
  2. Arnold Chien (2008). Scalar Implicature and Contrastive Explanation. Synthese 161 (1):47 - 66.score: 30.0
    I argue for a subsumption of any version of Grice’s first quantity maxim posited to underlie scalar implicature, by developing the idea of implicature recovery as a kind of explanatory inference, as e.g. in science. I take the applicable model to be contrastive explanation, while following van Fraassen’s analysis of explanation as an answer to a why-question. A scalar implicature is embedded in such an answer, one that meets two probabilistic constraints: the probability of the answer, and ‘favoring’. I argue (...)
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  3. A. J. Chien (1996). Why the Mind May Not Be Modular. Minds and Machines 6 (1):1-32.score: 30.0
    Fodor argued that in contrast to input systems which are informationally encapsulated, general intelligence is unencapsulated and hence non-modular; for this reason, he suggested, prospects for understanding it are not bright. It is argued that an additional property, primitive functionality, is required for non-modularity. A functionally primitive computational model for quantifier scoping, limited to some scoping influences, is then motivated, and an implementation described. It is argued that only such a model can be faithful to intuitive scope preferences. But it (...)
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  4. Jui-Pi Chien (2004). Schema as Both the Key to and the Puzzle of Life. Sign Systems Studies 32 (1-2):187-207.score: 30.0
    Jakob von Uexküll’s problematic is manifested in his paradoxical portraiture of form within the plan of nature: the one a sensual schema and the other a transsensual ideal form. At first sight, Uexküll’s belief in the Platonic and the Reformational notions of the immobile becoming of form seems to be a resignation from the heated debates among his contemporary materialists, vitalists, dynamists, and evolutionists. However, in terms of the Kantian subjective teleology, Uexküll’s appropriation of the ancient philosophy reinstates the invisible, (...)
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  5. John Cherry, Monle Lee & Charles S. Chien (2003). A Cross-Cultural Application of a Theoretical Model of Business Ethics: Bridging the Gap Between Theory and Data. [REVIEW] Journal of Business Ethics 44 (4):359 - 376.score: 30.0
    Hunt and Vitell''s General Theory (1992) is used in a cross-cultural comparison of U.S. and Taiwanese business practitioners. Results indicate that Taiwanese practitioners exhibit lower perceptions of an ethical issue in a scenario based on bribery, as well as milder deontological evaluations and ethical judgments relative to their U.S. counterparts. In addition, Taiwan respondents showed higher likelihood of making the payment. Several of the paths between variables in the theory are confirmed in both U.S. and Taiwan samples, with summary data (...)
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  6. Chi-Hui Chien (1990). "Theft's Way" a Comparative Study of Chuang Tzu's Tao and Derridean Trace. Journal of Chinese Philosophy 17 (1):31-49.score: 30.0
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  7. Raphael Carl Lee & Anna Chien (2005). The Doctor's Plague: Germs, Childbed Fever, and the Strange Story of Ignac Semmelweis (Review). Perspectives in Biology and Medicine 48 (4):616-618.score: 30.0
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  8. Jui-Pi Chien (2004). Skeem kui elu võti ja mõistatus. Sign Systems Studies 32 (1-2):208-208.score: 30.0
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  9. Jui-Pi Chien (2007). Umwelt, Milieu(X), and Environment: A Survey of Cross-Cultural Concept Mutations. Semiotica 2007 (167):65-89.score: 30.0
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  10. Jean Camp & Y. T. Chien (2000). The Internet as Public Space: Concepts, Issues, and Implications in Public Policy. Acm Sigcas Computers and Society 30 (3):13-19.score: 30.0
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  11. Jui-Pi Chien (2004). Схема как ключ и загадка жизни. Sign Systems Studies 32 (1-2):207-207.score: 30.0
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  12. Jui-Pi Chien (2011). Can Saussure's Orangery Manuscripts Shed New Light on Biosemiotics? Semiotica 2011 (185):51-77.score: 30.0
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  13. Sung-en Chien, Fuminori Ono & Katsumi Watanabe (2013). A Transient Auditory Signal Shifts the Perceived Offset Position of a Moving Visual Object. Frontiers in Psychology 4.score: 30.0
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  14. Li-Nien Chien, E. Kathleen Adams & Zhou Yang (2011). Medicaid Enrollment at Early Stage of Disease: The Breast and Cervical Cancer Prevention and Treatment Act in Georgia. Inquiry 48 (3):197-208.score: 30.0
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  15. Maria T. Pao (2010). Giménez Caballero's Fractured Fairy Tale : "El Redentor Mal Parido" (1926). In Renée M. Silverman (ed.), Popular Avant-Garde. Rodopi.score: 30.0
     
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  16. Th Pao (1979). Metaphysical Characteristics of Hsun, Kuang World Outlook+ Translated From Chinese by, Hushihara, Morimasa. Chinese Studies in Philosophy 10 (4):31-46.score: 30.0
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  17. Mao‐Che Wang, Chung‐Kai Huang, Ying‐Piao Wang & Ching‐Wen Chien (2012). Effects of Increased Payment for Ventilation Tube Insertion on Decision Making for Paediatric Otitis Media with Effusion. Journal of Evaluation in Clinical Practice 18 (4):919-922.score: 30.0
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  18. Pao-Chien Hsü (1933). Ethical Realism in Neo-Confucian Thought. [New York, Columbia University Dissertation].score: 14.0
  19. Stuart Sargent & Huang T'ing-Chien (forthcoming). Huang T'ing-Chien's" Incense of Awareness": Poems of Exchange, Poems of Enlightenment. Journal of the American Oriental Society.score: 12.0
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  20. Aaron K. Koseki (1984). Chi-Tsang's "Sheng-Man Pao-K'u:" The True Dharma Doctrine and the Bodhisattva Ideal. Philosophy East and West 34 (1):67-83.score: 9.0
  21. Alexandre Koyré (1950). Le Chien, constellation céleste, et le Chien, animal aboyant. Revue de Métaphysique Et de Morale 55 (1):50 - 59.score: 9.0
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  22. Julian Baggini (2009). O paradoxo do pão indiano. Crítica.score: 9.0
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  23. David Kennedy (2010). Qu'est-Ce Qu'un Homme? Dialogue de Leo, Chien Sagace, Et de Son Philosophe, Dessins de Lionel Koechlin. [What is a Man? A Dialogue Between Leo the Wise Dog and His Philosopher. Drawings by Lionel Koechlin.]. [REVIEW] Inquiry 25 (1):53-56.score: 9.0
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  24. John Makeham (1989). The Chien-Pai Sophism: Alive and Well. Philosophy East and West 39 (1):75-81.score: 9.0
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  25. Wing-Han Hara (1993). Between Individuality and Universality: An Explication of Chuanc-Tzu's Theses of Chien-Tu and ch'I-Wu. Journal of Chinese Philosophy 20 (1):87-99.score: 9.0
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  26. C. C. Chang (1971). Review: Kao Hêng-San, Kuan-Yü Łoś Ho Suszko "Lun Mu-Hsing Ti K'uo-Chung (IV)" I Wen Chih Jo-Kan Hsiu-Cheng Ho Chien-Hua (Some Corrections and Simplifications of Łoś and Suszko's "On the Extending of Models (IV)"). [REVIEW] Journal of Symbolic Logic 36 (2):339-339.score: 9.0
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  27. Dallas G. Denery (2008). Lina Bolzoni, The Web of Images: Vernacular Preaching From Its Origins to St Bernardino da Siena. Trans. Carole Preston and Lisa Chien.(Histories of Vision.) Aldershot, Eng., and Burlington, Vt.: Ashgate, 2004. Pp. Xiv, 220 Plus 6 Color Plates; Black-and-White Figures and Tables. $104.95. First Published in 2001 Under the Title La Rete Delle Immagini: Predicazione in Volgare Dalle Origini a Bernardino da Siena, by Einaudi, Turin. [REVIEW] Speculum 83 (3):666-667.score: 9.0
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  28. David P. T. Pong (1990). Li Hung-Chang and Shen Pao-Chen: The Politics of Modernization. Chinese Studies in History 24 (1):110-151.score: 9.0
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  29. Curzio Chiesa (2001). Entre loup et chien: la rencontre de la mémoire et de la prudence. Studia Philosophica 60:95-113.score: 9.0
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  30. R. Bruce Elder (2009). Deception as Aggression : Salvador Dali and Luis Buñuel's Un Chien Andalou. In Leslie Anne Boldt-Irons, Corrado Federici & Ernesto Virgulti (eds.), Disguise, Deception, Trompe-L'oeil: Interdisciplinary Perspectives. Peter Lang.score: 9.0
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  31. Hong Ge (1966/1967). Alchemy, Medicine, Religion in the China of A.D. 320: The Nei Pʻien of Ko Hung (Pao-Pʻu Tzu). Cambridge, Mass.,M.I.T. Press.score: 9.0
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  32. Ij Hung (1975). What is Beauty and Wherein Does Beauty Lie+ Aesthetics of Tsai, I, Chu, Kuang-Chien, Li, Che-Hou and Wang, Ta-Jen. Chinese Studies in Philosophy 6 (2):69-84.score: 9.0
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  33. Ch Li (1975). The Objective and the Social Aspects of Beauty-Comments on the Aesthetics of Chu, Kuang-Chien and Tsai, I. Chinese Studies in Philosophy 6 (2):54-68.score: 9.0
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  34. Laura Oswald (1981). Figure/Discourse: Configurations of Desire in Un Chien Andalou. Semiotica 33 (1-2).score: 9.0
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  35. Paul Perdrizet (1898). Le chien d'or de Zeus. Bulletin de Correspondance Hellénique 22 (1):584-586.score: 9.0
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  36. P. Shih (1980). Eclecticism, Restoration and Retrogression-After Reading'chien-Ming Chung-Kuo Che-Hsueh Shih'. Chinese Studies in Philosophy 11 (2):4-11.score: 9.0
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  37. P. Villard (2001). Le chien dans la documentation néo-assyrienne. Topoi:235-249.score: 9.0
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  38. Linda Williams (1981). Dream Rhetoric and Film Rhetoric: Metaphor and Metonymy in Un Chien Andalou. Semiotica 33 (1-2).score: 9.0
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  39. Candace Yang (forthcoming). Looking at the Surreal with Eyes Slit by Terror: Luis Buñuel's Un Chien Andalou and September 11. Philosophy of Music Education Review 10 (2):132-135.score: 9.0
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  40. Jyh-Shen Chiou, Chien-yi Huang & Hsin-hui Lee (2005). The Antecedents of Music Piracy Attitudes and Intentions. Journal of Business Ethics 57 (2):161 - 174.score: 3.0
    Piracy is the greatest threat facing the music industry worldwide today. This study developed and empirically tested a model examining the antecedents of consumer attitude and behavioral intention toward music piracy behavior. Two types of music piracy behavior, unauthorized duplication/download and pirated music product purchasing, were examined. Based on a field survey in Taiwan, the results showed that attributive satisfaction, perceived prosecution risk, magnitude of consequence, and social consensus are very important in influencing customers attitude and behavioral intention toward two (...)
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  41. Chien-Hsing Ho (2010). Nāgārjuna's Critique of Language. Asian Philosophy 20 (2):159-174.score: 3.0
    This essay attempts to provide a systematic reconstruction of Nāgārjuna's philosophical thought by understanding it as a critique of the attachment to linguistic expressions and their referents. We first present an outline of Nāgārjuna's philosophy, centering on such notions as 'dependent origination', 'emptiness' and 'self-nature'. Then we discuss Nāgārjuna's dismissal of a metaphysical use of language, particularly his contention that language can function well without assuming the reality of its referents. We also consider his statement that he has no assertion (...)
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  42. Chien-Hsing Ho (2014). Meaning, Understanding, and Knowing-What: An Indian Grammarian Notion of Intuition (Pratibha). Philosophy East and West 64 (2):404-424.score: 3.0
    For Bhartrhari, a fifth-century Indian grammarian-philosopher, all conscious beings—beasts, birds and humans—are capable of what he called pratibha, a flash of indescribable intuitive understanding such that one knows what the present object “means” and what to do with it. Such an understanding, if correct, amounts to a mode of knowing that may best be termed knowing-what, to distinguish it from both knowing-that and knowing-how. This paper attempts to expound Bhartrhari’s conception of pratibha in relation to the notions of meaning, understanding, (...)
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  43. Chien-Hsing Ho (2007). Consciousness and Self-Awareness. Asian Philosophy 17 (3):213 – 230.score: 3.0
    In this paper I propose to inquire into the theory of self-awareness propounded by the two Buddhist epistemologists, Dignaga and Dharmakirti. I first give an outline of the Buddhist notion of consciousness, then deal with the notion of objectual appearance, and finally dwell on the theory itself together with certain arguments in its favor. It is shown that the Buddhists subscribed themselves to the following self-awareness thesis: that our waking consciousness is always pre-reflectively and nonconceptually aware of itself. Adopting an (...)
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  44. Chien-Hsing Ho (2006). Saying the Unsayable. Philosophy East and West 56 (3):409-427.score: 3.0
    A number of traditional philosophers and religious thinkers advocated an ineffability thesis to the effect that the ultimate reality cannot be expressed as it truly is by human concepts and words. However, if X is ineffable, the question arises as to how words can be used to gesture toward it. We can't even say that X is unsayable, because in doing so, we would have made it sayable. In this article, I examine the solution offered by the fifth-century Indian grammarian-philosopher (...)
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  45. Chien-Hsing Ho (2012). One Name, Infinite Meanings: Jizang's Thought on Meaning and Reference. Journal of Chinese Philosophy 39 (3):436-452.score: 3.0
    Jizang sets forth a hermeneutical theory of “one name, infinite meanings” that proposes four types of interpretation of word meaning to the effect that a nominal word X means X, non-X, the negation of X, and all things whatsoever. In this article, I offer an analysis of the theory, with a view to elucidating Jizang's thought on meaning and reference and considering its contemporary significance. The theory, I argue, may best be viewed as an expedient means for telling us how (...)
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  46. Chien-Hsing Ho (2008). The Finger Pointing Toward the Moon: A Philosophical Analysis of the Chinese Buddhist Thought of Reference. Journal of Chinese Philosophy 35 (1):159-177.score: 3.0
    In this essay I attempt a philosophical analysis of the Chinese Buddhist thought of linguistic reference to shed light on how the Buddhist understands the way language refers to an ineffable reality. For this purpose, the essay proceeds in two directions: an enquiry into the linguistic thoughts of Sengzhao (374-414 CE) and Jizang (549-623 CE), two leading Chinese Madhyamika thinkers, and an analysis of the Buddhist simile of a moon-pointing finger. The two approaches respectively constitute the horizontal and vertical axes (...)
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  47. Gregory Minissale (2010). Beyond Internalism and Externalism: Husserl and Sartre's Image Consciousness in Hitchcock And. Buñuel. Film-Philosophy 14 (1):174-201.score: 3.0
    Husserl and Sartre’s analyses of mental imagery and some of the latest cognitive research on vision provide a framework for understanding a number of films by Hitchcock (Psycho and Rear Window) and Buñuel (Un Chien Andalou), films which similarly probe the subtleties and uses of mental imagery. One of the many ways to enjoy these films is to see them as explorations of visual phenomenology; they allow us to enact, as well as reflect upon, mental images as part of the (...)
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  48. Chien-Hsing Ho (2012). The Nonduality of Speech and Silence: A Comparative Analysis of Jizang’s Thought on Language and Beyond. Dao: A Journal of Comparative Philosophy 11 (1):1-19.score: 3.0
    Jizang (549−623 CE), the key philosophical exponent of the Sanlun tradition of Chinese Buddhism, based his philosophy considerably on his reading of the works of Nāgārjuna (c.150−250 CE), the founder of the Indian Madhyamaka school. However, although Jizang sought to follow Nāgārjuna closely, there are salient features in his thought on language that are notably absent from Nāgārjuna’s works. In this paper, I present a philosophical analysis of Jizang’s views of the relationship between speech and silence and compare them with (...)
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  49. Hsing-Chien Tsai (2013). A Comprehensive Picture of the Decidability of Mereological Theories. Studia Logica 101 (5):987-1012.score: 3.0
    The signature of the formal language of mereology contains only one binary predicate which stands for the relation “being a part of” and it has been strongly suggested that such a predicate must at least define a partial ordering. Mereological theories owe their origin to Leśniewski. However, some more recent authors, such as Simons as well as Casati and Varzi, have reformulated mereology in a way most logicians today are familiar with. It turns out that any theory which can be (...)
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