Search results for 'Patricia Mei Yin Chang' (try it on Scholar)

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  1. Patricia Mei Yin Chang (1989). Beyond the Clan: A Re-Analysis of the Empirical Evidence in Durkheim's the Elementary Forms of the Religious Life. Sociological Theory 7 (1):64-69.score: 502.5
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  2. Yin Chang (2007). Ren Sheng Shi Duo. Taiwan Shang Wu Yin Shu Guan Gu Fen You Xian Gong Si.score: 120.0
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  3. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.score: 120.0
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  4. Todd S. Mei (2009). Heidegger, Work, and Being. Continuum.score: 90.0
    This book provides a novel interpretation of the Aristotelian understanding of work in light of the philosophy of Martin Heidegger. In a world of changing work patterns and the global displacement of working lifestyles, the nature of human identity and work is put under great strain. Modern conceptions of work have been restricted to issues of utility and necessity, where aims and purposes of work are reducible to the satisfaction of immediate technical and economic needs. Left unaddressed is the larger (...)
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  5. Hasok Chang (2013). Hasok Chang. 2012. Is Water H2O? Evidence, Realism and Pluralism. Theoria: Revista de Teoría, Historia y Fundamentos de la Ciencia 28 (2):331-334.score: 80.0
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  6. Patricia M. Y. Chang (forthcoming). Book Review: Christian America? What Evangelicals Really Want. [REVIEW] Interpretation 57 (2):230-230.score: 80.0
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  7. Yu Chang (2010). The Spirit of the School of Principles in Zhu XI's Discussion of “Dreams”—and on “Confucius Did Not Dream of Duke Zhou”. Frontiers of Philosophy in China 5 (1):94-110.score: 60.0
    Dreams were a topic of study even in ancient times, and they are a special spiritual phenomenon. Generations of literati have defined the meaning of dreams in their own way, while Zhu Xi was perhaps the most outstanding one among them. He made profound explanations of dreams from aspects such as the relationship between dreams and the principles li and qi , the relationship between dreams and the state of the heart, and the relationship (...)
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  8. Hasok Chang (2011). The Persistence of Epistemic Objects Through Scientific Change. Erkenntnis 75 (3):413-429.score: 50.0
    Why do some epistemic objects persist despite undergoing serious changes, while others go extinct in similar situations? Scientists have often been careless in deciding which epistemic objects to retain and which ones to eliminate; historians and philosophers of science have been on the whole much too unreflective in accepting the scientists’ decisions in this regard. Through a re-examination of the history of oxygen and phlogiston, I will illustrate the benefits to be gained from challenging and disturbing the commonly accepted continuities (...)
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  9. Abao Dai (2006). Wen Ti Yu Li Chang: 20 Shi Ji Zhongguo Mei Xue Lun Zheng Bian. Shou du Shi Fan da Xue Chu Ban She.score: 36.0
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  10. Mingjian Fang (2007). Yin Yue, Mei Xue, Cong Zhuan Tong Dao Xian Dai. Fang Mingjian.score: 36.0
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  11. Hanhua Huang (ed.) (2012). Fu Hao Xue Shi Jiao Zhong de Yin Yue Mei Xue Yan Jiu. Ji Nan da Xue Chu Ban She.score: 36.0
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  12. Sanping Liu (2007). Mei Xue de Chou Chang: Zhongguo Mei Xue Yuan Li de Hui Gu Yu Zhan Wang. Zhongguo She Hui Ke Xue Chu Ban She.score: 36.0
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  13. Lan Liu (2006). Zhongguo Yin Yue Mei Xue. Wen Jin Chu Ban She.score: 36.0
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  14. Feng Peng (2006). Yin Jin Yu Bian Yi: Xi Fang Mei Xue Zai Zhongguo. Shou du Shi Fan da Xue Chu Ban She.score: 36.0
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  15. Yong Shi (2008). Zhongguo Ren Yin Yue Shen Mei Xin Li Gai Lun. Shanghai Yin Yue Chu Ban She.score: 36.0
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  16. Hailin Xiu (2004). Zhongguo Gu Dai Yin Yue Mei Xue =. Fujian Jiao Yu Chu Ban She.score: 36.0
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  17. Xiaoyang Xuan (2011). Xian Qin Liang Han Yin Yue Mei Xue Si Xiang Yan Jiu. Zhongguo She Hui Ke Xue Chu Ban She.score: 36.0
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  18. Mingchun Ye (2007). Zhongguo Gu Dai Yin Yue Shen Mei Guan Yan Jiu =. Ren Min Yin Yue Chu Ban She.score: 36.0
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  19. Liangzhi Zhu (2005). Da Yin Xi Sheng: Miao Wu de Shen Mei Kao Cha. Bai Hua Zhou Wen Yi Chu Ban She.score: 36.0
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  20. Anne D. Birdwhistell (1985). The Concept of Experiential Knowledge in the Thought of Chang Tsai. Philosophy East and West 35 (1):37-60.score: 21.0
    This article examines chang tsai's conception of experiential knowledge. Not an object of philosophical concern in its own right, Experiential knowledge was discussed in relationship to moral knowledge, With which it was paired, Inappropriately, On the model of yin and yang. Experiential knowledge was subjected to the standards of moral knowledge and judged inferior. Nonetheless, It was important because it emphasized the empirical grounding of neo-Confucian thought as opposed to buddhist idealism.
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  21. Qingzhong Yang (2006). On the Dao in the Commentary of the Book of Change. Frontiers of Philosophy in China 1 (4):572-593.score: 21.0
    The existence of the Dao 道(the Way), according to the Yizhuan 易传 (the Commentary), is something intangible. The connotation of the Dao is the law of change caused by the interaction between yin and yang. The main functions of the Dao are "to change" and "to generate". The intangible refers to the law of change caused by the interaction between yin and yang, and the law is expressed by the divinatory symbolic system (卦爻符号, the trigrams or hexagrams). It is through (...)
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  22. Michael Slote (2013). Updating Yin and Yang. Dao: A Journal of Comparative Philosophy 12 (3):271-282.score: 18.0
    Ethicists haven’t paid much attention recently to the Chinese complementarity of yin and yang. That complementarity can be updated to take into account and also form the basis for some of our contemporary ethical thinking. In my From Enlightenment to Receptivity, I argue that Western thought has overemphasized rational control/autonomy at the expense of the countervailing virtue of receptivity, and it turns out that the yin/yang complementarity can be profitably viewed as anticipating and clarifying a complementarity between receptivity and rational (...)
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  23. Yang Qingzhong (2008). Possible Inspiration Offered by the Yin-Yang Theory of The Book of Changes (Yi Jing) Regarding the Course of Human Culture in the Twenty-First Century. Contemporary Chinese Thought 39 (3):23-38.score: 18.0
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  24. Paul Bankston (2006). The Chang-Łoś-Suszko Theorem in a Topological Setting. Archive for Mathematical Logic 45 (1):97-112.score: 18.0
    The Chang-Łoś-Suszko theorem of first-order model theory characterizes universal-existential classes of models as just those elementary classes that are closed under unions of chains. This theorem can then be used to equate two model-theoretic closure conditions for elementary classes; namely unions of chains and existential substructures. In the present paper we prove a topological analogue and indicate some applications.
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  25. Qudsia Mirza (1999). Patricia Williams: Inflecting Critical Race Theory. [REVIEW] Feminist Legal Studies 7 (2):111-132.score: 18.0
    Critical Race Theory (C.R.T.) has developed out of a deep dissatisfaction that many black legal scholars in the U.S. felt with liberal civil rights discourse, a discourse premised upon the ideals of assimilation, ‘colour-blindness’ and integration. In addition, the emergence of the Critical Legal Studies movement provided Critical Race theorists with an innovative lexicon and practice which allowed them to develop a critique of traditional race analysis and U.S. law. Patricia Williams has played a key role in the formation (...)
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  26. Hiroshi Sakai (2013). Chang's Conjecture and Weak Square. Archive for Mathematical Logic 52 (1-2):29-45.score: 18.0
    We investigate how weak square principles are denied by Chang’s Conjecture and its generalizations. Among other things we prove that Chang’s Conjecture does not imply the failure of ${\square_{\omega_1, 2}}$ , i.e. Chang’s Conjecture is consistent with ${\square_{\omega_1, 2}}$.
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  27. Robin Wang (2005). Dong Zhongshu's Transformation of "Yin-Yang" Theory and Contesting of Gender Identity. Philosophy East and West 55 (2):209 - 231.score: 15.0
    Dong Zhongshu (Tung Chung-shu) (179-104 B.C.E.) was the first prominent Confucian to integrate yin-yang theory into Confucianism. His constructive effort not only generates a new perspective on yin and yang, it also involves implications beyond its explicit contents. First, Dong changes the natural harmony (he ネᄆ) of yin and yang to an imposed unity (he 合). Second, he identifies yang with human nature (xing) and benevolence (ren), and yin with emotion (qing) and greed (tan). Taken together, these novelties grant a (...)
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  28. Sean D. Cox (2011). Consistency Strength of Higher Chang's Conjecture, Without CH. Archive for Mathematical Logic 50 (7):759-775.score: 15.0
    We prove that ${(\omega_3, \omega_2) \twoheadrightarrow (\omega_2, \omega_1)}$ implies there is an inner model with a weak repeat measure.
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  29. Yang Qingzhong (2006). On the Dao in the Commentary of the Book of Change. Frontiers of Philosophy in China 1 (4):572-593.score: 15.0
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  30. Stevo Todorčević & Víctor Torres Pérez (2012). Conjectures of Rado and Chang and Special Aronszajn Trees. Mathematical Logic Quarterly 58 (4‐5):342-347.score: 15.0
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  31. Paul Grilley (2002). Yin Yoga: Outline of a Quiet Practice. White Cloud Press.score: 15.0
     
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  32. Junming Guo (2012). Yi Xue Yin Yang Guan Yan Jiu. Shanghai Ke Xue Ji Shu Wen Xian Chu Ban She.score: 15.0
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  33. Jinqing Ji (2008). Er Yuan Dui Li Yu Yin Yang: Shi Jie Guan de Chong Tu Yu Tiao He. Taiwan Shang Wu Yin Shu Guan.score: 15.0
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  34. Yang Liu (2010). Yin Yang Wen Hua Nei Han Ji Qi Ying Yi Yan Jiu. Hunan da Xue Chu Ban She.score: 15.0
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  35. Jianchun Long (2008). Yin Yang Jia Jian Shi: Yu Zhou Mo Shi de Dong Fang Zhi Shi. Chongqing Chu Ban She.score: 15.0
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  36. Jianshu Min (2011). Yin Yang de Si Kao Yu Ying Yong: Chuan Tong Si Xiang Yu Xian Dai Huo Dong de Si Bian Fen Xi. Zhong Wen da Xue Chu Ban She.score: 15.0
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  37. Songling Xie (2008). Yin Yang Wu Xing Yu Zhong Yi Xue. Zhong Yang Bian Yi Chu Ban She.score: 15.0
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  38. Robin D. S. Yates (ed.) (1997). Five Lost Classics: Tao, Huanglao, and Yin-Yang in Han China. Ballantine Books.score: 15.0
  39. Huey-Ming Tzeng & Chang-Yi Yin (2006). Learning to Respect a Patient's Spiritual Needs Concerning an Unknown Infectious Disease. Nursing Ethics 13 (1):17-28.score: 13.5
    This article aims to help readers to learn about health care related cultural and religious beliefs and spiritual needs in Chinese communities. The recall diary of a severe acute respiratory syndrome (SARS)-infected intern working in Hoping Hospital in Taiwan during the 2003 SARS epidemic is presented and used to assist in understanding one patient’s spiritual activities when personally confronted with this newly emerging infectious disease. The article also gives an overview of the 2003 SARS epidemic in Taiwan, and discusses people’s (...)
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  40. Huey-Ming Tzeng & Chang-Yi Yin (2006). Demands for Religious Care in the Taiwanese Health System. Nursing Ethics 13 (2):163-179.score: 13.5
    In order to care ethically nurses need to care holistically; holistic care includes religious/spiritual care. This research attempted to answer the question: Do nurses have the resources to offer religious care? This article discusses only one aspect - the provision of religious care within the Taiwanese health care system. It is assumed that, if hospitals do not provide enough religious services, nurses working in these hospitals cannot be fully ethical beings or cannot respect patients’ religious needs. The relevant literature was (...)
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  41. Huey-Ming Tzeng & Chang-Yi Yin (2006). Nurses' Fears and Professional Obligations Concerning Possible Human-to-Human Avian Flu. Nursing Ethics 13 (5):455-470.score: 13.5
    This survey aimed to illustrate factors that contribute to nurses' fear when faced with a possible human-to-human avian flu pandemic and their willingness to care for patients with avian flu in Taiwan. The participants were nursing students with a lesser nursing credential who were currently enrolled in a bachelor degree program in a private university in southern Taiwan. Nearly 42% of the nurses did not think that, if there were an outbreak of avian flu, their working hospitals would have sufficient (...)
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  42. Huey-Ming Tzeng & Chang-Yi Yin (2006). Comment. Nursing Ethics 13 (3):219-221.score: 13.5
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  43. Hung-Chang Chiu, Yi-Ching Hsieh & Mei-Chien Wang (2008). How to Encourage Customers to Use Legal Software. Journal of Business Ethics 80 (3):583 - 595.score: 12.0
    This study attempts to identify customer retention strategies for legal software and discusses their effectiveness for three consumer groups (stayers, dissatisfied switchers, and satisfied switchers). Although previous studies propose several antipirating strategies, they do not discuss how to enhance customer intentions to use legal software, which is crucial for software companies. The authors provide four generic retention strategies developed from both antipiracy and customer loyalty literature. The results indicate lower-pricing, legal, communication, and product strategies all enhance customer purchase intentions toward (...)
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  44. Siu-chi Huang (1971). The Moral Point of View of Chang Tsai. Philosophy East and West 21 (2):141-156.score: 12.0
    This article discusses the arguments of chang tsai (1020-1077) against buddhism on the one hand and for reassertion of the confucian ethics on the other, With quotations translated from the chinese texts relevant to the following points: i) chang's criticism of buddhism, Ii) "the western inscription" or hsi ming, Iii) the dual concept of nature or hsing, Iv) man by nature a moral being, V) the problem of evil, Vi) the problem of moral knowledge, And vii) the religious (...)
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  45. Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.score: 12.0
    Chang Tsai is one of the three major Chinese philosophers who, in the eleventh century, revitalised Confucian thought after centuries of stagnation and formed the foundation for the neo-Confucian thinking that was predominant till the nineteenth century. The book analyses in depth Chang's views of man, his nature and endowments, the cosmos, heaven and earth, the problems of learning and self cultivation, the ideal of the sage - and how that ideal might be attained. It looks at the (...)
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  46. Wai-Ming Ng (1998). The Yin-Yang-Wu-Hsing Doctrine in the Textual Tradition of Tokugawa Japanese Agriculture. Asian Philosophy 8 (2):119 – 128.score: 12.0
    Japanese agricultural scholarship reached its peak in the Tokugawa period (1603-1868). Most of its representative works were imbued with the Chinese metaphysical doctrine of yin-yang-wu-hsing. They used the ideas of yin-yang, wu-hsing, yun-ch'i, hexagrams, and feng-shui extensively to develop their views and to explain various practices. There were two different attitudes towards Chinese concepts among Tokugawa scholars. Some regarded Chinese ideas as universal principles, and faithfully introduced them to Japan, whereas some were faced with the problem of national identity and (...)
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  47. John Zijiang Ding (2009). Indian Yoni-Linga and Chinese Yin-Yang. Journal of Philosophy: A Cross-Disciplinary Inquiry 4 (8):20-26.score: 12.0
    Indian philosophy of Yoni-Linga may be examined as a parallel to the Chinese philosophy of “Yin-Yang.” This essay will compare the similarities and distinctions between the two kinds of dichotomies through a theoretical formulation: certain conceptual, analytical and cross-cultural perspectives. The study will be focused on semiologieal, aesthetical, ontological and theological comparisons between these two of the most famous pairs of conceptual antonyms which have been developed by later Sino-Hindu philosophies and theologies as human worldviews widened and deepened with Eastern (...)
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  48. Xinyan Xinyan (2013). Chinese Dialectical Thinking—the Yin Yang Model. Philosophy Compass 8 (5):438-446.score: 12.0
    The yin yang model of thinking is most essential to the Chinese cosmology, ontology and outlook on life. This paper is a systematic discussion of such a dialectical way of thinking and its significance. It starts with investigating the origin and the meaning of terms “yin” and “yang”, and explains the later developed yin yang doctrine; it then shows how greatly and profoundly the yin yang model of thinking has influenced Chinese philosophy and Chinese character. It concludes that Chinese naturalistic, (...)
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  49. Cheon-Sung Lee (2008). The Mind and Natural theory of Nong Am, Chang-hyup Kim and its Influence on Nak School. Proceedings of the Xxii World Congress of Philosophy 9:267-277.score: 12.0
    A controversy of the Perception is focused on the Mind-Nature relation by Confucian Scholars in 18th century Joseon Dynasty. Chang-Hyup Kim [金昌協], especially, asserted that the Perception should be the unique side of Mind, because the Wise [智: the Mind of Judgment, remarkably about the righteous or not] is one aspect of the Nature. He needs to define the category of Wise and Perception, because the existing definition of Wise as an unprocurable activity of Mind. That might bring a (...)
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  50. John Patterson (2000). Mana: Yin and Yang. Philosophy East and West 50 (2):229-241.score: 12.0
    We can gain standing or mana in the world through cooperation (yin mana) or through competition (yang mana). Drawing on both Maori and Daoist ideas, the way of yin mana is explored, whereby all parties can gain through new and meaningful participatory activities.
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