Search results for 'Tzu-Hua Hoo' (try it on Scholar)

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  1. Tzu-Hua Hoo (1949). M-Valued Sub-System of (M+N)-Valued Propositional Calculus. Journal of Symbolic Logic 14 (3):177-181.score: 870.0
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  2. A. R. Turquette (1950). Review: Tzu-Hua Hoo, $M$-Valued Sub-System of $(M + N)$-Valued Propositional Calculus. [REVIEW] Journal of Symbolic Logic 14 (4):261-261.score: 450.0
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  3. Wang Yu-min Yang Xian Hua (2002). Yang Xian-Hua Philosophical Concern on the Theory of Labor-Value [J]. Modern Philosophy 4:006.score: 180.0
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  4. Lao Tzu, Tao Te Ching.score: 30.0
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  5. Ying Hua & Xiaodi Yang (2007). Case Study of Lafarge China and Shui On Cement. International Corporate Responsibility Series 3:129-143.score: 30.0
    The cement industry is one of the most energy-intensive industries and among the largest CO2 emitters. Cement industry emissions in China have attracted particular attention, due to the country’s rapid growth. Yet few local Chinese cement companies have corporate social responsibility (CSR) programs, and even fewer have environmentally related CSR programs. This paper studies the environmentally related CSR practices in mainland China of two companies: Lafarge, a multinational cement company, and Shui On, a Hong Kong-based construction company and developer. We (...)
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  6. Lao Tzu & Laozi (2012). Tao Te Ching: An All-New Translation. Shambhala Publications.score: 30.0
    Previously published: Tokyo: Kodansha International, 2010.
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  7. Steven O. Kimbrough & Hua Hua (1991). On Nonmonotonic Reasoning with the Method of Sweeping Presumptions. Minds and Machines 1 (4):393-416.score: 30.0
    Reasoning almost always occurs in the face of incomplete information. Such reasoning is nonmonotonic in the sense that conclusions drawn may later be withdrawn when additional information is obtained. There is an active literature on the problem of modeling such nonmonotonic reasoning, yet no category of method-let alone a single method-has been broadly accepted as the right approach. This paper introduces a new method, called sweeping presumptions, for modeling nonmonotonic reasoning. The (...)
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  8. A. P. Rudell & J. Hua (1996). The Recognition Potential and Conscious Awareness. Electroencephalography and Clinical Neurophysiology 98:309-318.score: 30.0
  9. J. Hu, R. Chen, S. Wu, J. Tang, G. Leng, I. Kunnamo, Z. Yang, W. Wang, X. Hua, Y. Zhang, Y. Xie & S. Zhan (2013). The Quality of Clinical Practice Guidelines in China: A Systematic Assessment. Journal of Evaluation in Clinical Practice 19 (5):961-967.score: 30.0
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  10. Lien Chao Tzu (1928). Some New Factors That Affect the Old Values of the Chinese Family. International Journal of Ethics 38 (3):341-350.score: 30.0
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  11. Mark E. Harmon & Chen Hua (forthcoming). Coarse Woody Debris Dynamics in Two Old-Growth Ecosystems. BioScience.score: 30.0
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  12. Ying Hua & Xiaodi Yang (unknown). Case Study of Lafarge China and Shui on Cement: Emission-Related CSR in the Chinese Cement Industry. Philosophical Explorations:129-143.score: 30.0
    The cement industry is one of the most energy-intensive industries and among the largest CO2 emitters. Cement industry emissions in China have attracted particular attention, due to the country’s rapid growth. Yet few local Chinese cement companies have corporate social responsibility (CSR) programs, and even fewer have environmentally related CSR programs. This paper studies the environmentally related CSR practices in mainland China of two companies: Lafarge, a multinational cement company, and Shui On, a Hong Kong-based construction company and developer. We (...)
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  13. Shiping Hua (1995). Scientism and Humanism: Two Cultures in Post-Mao China (1978-1989). State University of New York Press.score: 30.0
    This book is a study of the transformation of Chinese political consciousness during the post-Mao era.
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  14. Hsüan Hua (ed.) (2005). Secrets of the Five Elements: Age-Old Treasures From China. Buddhist Text Translation Society.score: 30.0
  15. Wei Hua (1978). Socialist Revolution and Inner-Party Line Struggle. Contemporary Chinese Thought 10 (2):16-25.score: 30.0
  16. Hsiao Hua (1971). With Mao Tse-Tung Thought as Our Guide, Carry on Living Ideological Education. Contemporary Chinese Thought 3 (1):19-43.score: 30.0
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  17. Shan Hua (2008). Zhong Gu Si Xiang Shi Lun Ji. Xue Yuan Chu Ban She.score: 30.0
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  18. Wei-Dong Jiang, Da-Wei Niu, Yun Hua & Feng Qi (2012). Generalizations of Hermite-Hadamard Inequality to N-Time Differentiable Functions Which Are s-Convex in the Second Sense. Analysis 32 (3).score: 30.0
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  19. Austin T. Thiel, Jing Huang, Ming Lei & Xianxin Hua (2012). Menin as a Hub Controlling Mixed Lineage Leukemia. Bioessays 34 (9):771-780.score: 30.0
  20. Lao Tzu (1993). An Excerpt From The. The Chesterton Review 19 (3):413-413.score: 30.0
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  21. Chuang Tzu (2003). Heidegger—The Taoists—Kierkegaard. Journal of Chinese Philosophy 30:81-97.score: 30.0
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  22. Chuang Tzu, Sor Juana Ines de la Cruz & Ears To See (2002). Masato Mitsuda. Journal of Chinese Philosophy 29:119-133.score: 30.0
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  23. Lao Tzu & David Bowie (2003). Straw Men and Diamond Dogs. Journal of Consciousness Studies 10 (2):86-94.score: 30.0
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  24. Blaine McCormick (2001). Make Money, Not War: A Brief Critique of Sun Tzu's the Art of War. [REVIEW] Journal of Business Ethics 29 (3):285 - 286.score: 24.0
    Sun Tzu''s text of The Art of War remains a bestsellingand oft-referenced practioner''s book. However, its generalizabilityto the current business environment is questionable. This reviewexamines two central tenets of the book – warfare anddeception – and critiques their relevance in lightof current business practice.
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  25. Naomi Quinn (2004). Psychodynamic Universals, Cultural Particulars in Feminist Anthropology: Rethinking Hua Gender Beliefs. Ethos 32 (4):493-513.score: 21.0
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  26. Shunping Hu (2007). "Fa Hua Jing" Zhi Si Xiang Nei Han. Wan Juan Lou Tu Shu Gu Fen You Xian Gong Si.score: 21.0
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  27. JeeLoo Liu, Tian-Tai Metaphysics Vs. Hua-Yan Metaphysics.score: 18.0
    Tian-tai Buddhism and Hua-yan Buddhism can be viewed as the two most philosophically important schools in Chinese Buddhism. The Tian-tai school was founded by Zhi-yi (Chih-i) (538-597 A.D.). The major Buddhist text endorsed by this school is the Lotus Sutra, short for “the Sutra of the Lotus Blossom of the Subtle Dharma.” Hua-yan Buddhism derived its name from the Hua-yan Sutra, translated as “The Flower Ornament Scripture” or as “The Flowery Splendor Scripture.”1 The founder of the Hua-yan school was a (...)
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  28. Irving Goh (2011). Chuang Tzu's Becoming-Animal. Philosophy East and West 61 (1):110-133.score: 18.0
    Hui Tzu said to Chuang Tzu, “. . .Your words ... are too big and useless, and so everyone alike spurns them!”Chuang Tzu said, “Maybe you’ve never seen a wildcat or a weasel. It crouches down and hides, watching for something to come along. It leaps and races east and west, not hesitating to go high or low—until it falls into the trap and dies in the net. Then again there’s the yak, big as a cloud covering the sky. It (...)
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  29. Jin Y. Park (2003). Living the Inconceivable: Hua-Yen Buddhism and Postmodern Différend. Asian Philosophy 13 (2 & 3):165 – 174.score: 18.0
    This essay attempts a paradigmatic comparison between the fourfold worldview of Hua-yen Buddhism and the postmodern philosophy of Jean-François Lyotard. Employing a tension between centripetal and centrifugal forces as a structural underpinning of these two philosophies, the essay illuminates the liberating nature of Hua-yen Buddhism and postmodern thought together with the shadow of skepticism involved in endorsing a vision for a poly-lingual existence. Despite human beings' desire for a totalitarian vision hidden in every aspect of our (...)
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  30. Peter R. Moody (1979). The Legalism of Han Fei-Tzu and Its Affinities with Modern Political Thought. International Philosophical Quarterly 19 (3):317-330.score: 18.0
    The legalism of han fei-Tzu has affinities with much of modern political thought, Particularly in its denial of an objective morality. Because legalism is modernism unmoralized, It shows clearly some of the less savory implications of the truisms we accept. Han fei's ideas are interesting in their own right, But it is also interesting to see these ideas in a comparative setting, That we might gain a broader understanding of modern political thought, Both of its merits and its limitations.
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  31. Kristopher Duda (2001). Reconsidering Mo Tzu on the Foundations of Morality. Asian Philosophy 11 (1):23 – 31.score: 18.0
    Dennis Ahern and David Soles raise substantial problems for the conventional interpretation of Mo Tzu as a utilitarian. Although they defend different interpretations, both scholars agree that Mo Tzu is committed to a divine command theory in some form, citing the same key passages where, supposedly, Mo Tzu explicitly endorses the divine command theory. In this paper, I defend the orthodox interpretation, insisting that Mo Tzu is a utilitarian. I show that the passages cited by Ahern and Soles do not (...)
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  32. Jiang Tao (2011). Two Notions of Freedom in Classical Chinese Thought: The Concept of Hua 化 in the Zhuangzi and the Xunzi. Dao: A Journal of Comparative Philosophy 10 (4):463-486.score: 18.0
    This essay is an attempt to sketch out two contrasting notions of freedom in the Zhuangzi and the Xunzi . I argue that to understand the classical Chinese formulations of freedom we should look at the concept of hua 化 (transformation or to transform). It is a kind of freedom that highlights the moral and/or spiritual transformation of the self and its entailments on the connection between the self and various domains of relationality. The Zhuangzian hua is the transformation of (...)
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  33. Charles Wei-hsun Fu (1973). Lao Tzu's Conception of Tao. Inquiry 16 (1-4):367 – 394.score: 18.0
    This article attempts a new interpretation of Lao Tzu's metaphysics of Tao by employing a combined method of linguistic and philosophical analyses. This new methodological approach involves the following basic assumptions: (1) Lao Tzu's metaphysics of Tao can be characterized as a kind of non?dualistic and non?conceptual metaphysics sub specie aeternitatis; (2) Tao is not an entity, substance, God, Idee, or anything hypostatized or conceptualized, but is rather a metaphysical symbol unifying various dimensions of Nature as the totality of things?as?they?are; (...)
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  34. Linhe Han (2000). Chuang Tzu Compared With the Early Wittgenstein. Grazer Philosophische Studien 58:297-329.score: 18.0
    The early Wittgentein talked a lot about what is the mystical and hinted that these are the most important things for him. But it is anything but an easy task to make sense of his talks on this subject. And some commentators even claim that it is impossible to do this. It shall be shown that we could understand the early Wittgenstein better if we had some knowledge of the thought of Chuang Tzu, a leading classical Chinese Taoist philosopher. For (...)
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  35. Francis H. Cook (1972). The Meaning of Vairocana in Hua-Yen Buddhism. Philosophy East and West 22 (4):403-415.score: 18.0
    Is vairocana, The buddha who is the object of veneration in the chinese hua-Yen school of buddhism, To be construed as a substance or spirit in phenomenal objects? an examination of the writings of fa-Tsang, Founder of the school, Reveals that he understood vairocana to be nothing other than the name given to the mode of existence of phenomenal reality. This mode, In buddhism, Is that of complete interdependence, Or intercausality. Vairocana is the interdependent existence of the universe, Or dharma-Dhatu (...)
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  36. Cecilia Wee (2007). Hsun Tzu on Family and Familial Relations. Asian Philosophy 17 (2):127 – 139.score: 18.0
    The Confucian tradition is often held to have accorded the family a prominent place in their ethics. This paper distinguishes three different senses in which the family is held to be primary in Confucian morality. It then explores Hsun Tzu's views on the family and familial relations. I argue that, while other early Confucians such as Confucius and Mencius would have held the family to be primary in all three senses, Hsun Tzu held the family to be primary in only (...)
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  37. Cosma Shalizi, Chuang Tzu (or Zhuangzi).score: 18.0
    "Chuang Tzu" means "Master Chuang". If we are to believe traditional accounts (like those in the Records of the Historian , by Ssu-ma Ch'ian), he lived in the fourth century BC, contemporary with Plato and Aristotle. He was from a place called Meng, probably in the state of Sung, where he was "an official in the lacquer garden"; nobody knows what that means. Chuang Chou is also recorded as being a member of the Chi-Hsia academy maintained by the larger and (...)
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  38. S. K. Wertz (2007). The Five Flavors and Taoism: Lao Tzu's Verse Twelve. Asian Philosophy 17 (3):251 – 261.score: 18.0
    In verse twelve of the Tao Te Ching, Lao Tzu makes a curious claim about the five flavors; namely that they cause people not to taste or that they jade the palate. The five flavors are: sweet, sour, salt, bitter (these four are the elements of taste in the West, recognized by the science of taste) and spicy or hot as in 'heat' (or picante, not caliente). To the Western mind, the claim, 'The five flavors cause them (...)
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  39. Mark McNeilly (1997). Sun Tzu and the Art of Business: Six Strategic Principles for Managers. OUP USA.score: 18.0
    To hand down the wisdom he had gained from years of battles, more than two millenia ago the famous Chinese general Sun Tzu wrote the classic work on military strategy, The Art of War. Because business, like warfare, is dynamic, fast-paced, and requires an effective and efficient use of scarce resources, modern executives have found value in Sun Tzu's teachings. But The Art of War is arranged for the military leader and not the CEO, so making connections between ancient warfare (...)
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  40. Yih-Hsien Yu (2007). The Categoreal Scheme in Hua-Yan Buddhism and Whitehead's Metaphysics. Process Studies 36 (2):306-329.score: 18.0
    If, after a century of analysis there is a turn to synthesis, Hua-Yan and Whitehead will become important resources. Especially given the radical difference of their historical contexts, their similarity is striking, but they differ on time. Whitehead is clear that relations to the future always differ in kind from those to the past, and Theravada Buddhist agree. But Hua-yan is open to a greater symmetry in enlightened experience.
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  41. Hu Xiajun & Guo Jing (2011). Evil Human Nature: From the Perspectives of St. Augustineand Hsun Tzu. Open Journal of Philosophy 1 (2):61.score: 18.0
    The view of evil human nature is important in Chinese and western cultures. The thesis chooses evil human in St. Augustine’s thoughts and Hsun Tzu’s thoughts to compare and analyze evil in these two. St. Augustine, who is called “the Saint of God”, views the definition of evil, the resource of it, and salvations of it from the aspect of religious beliefs. He considers that evil is the privation of goodness and is not created by God. Because God is omnipotent (...)
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  42. Yonghao Yuan (2008). Lao Tzu and Zhuang Tzu's Critique of Confucian Theory of Moral Community. Proceedings of the Xxii World Congress of Philosophy 51:45-53.score: 18.0
    What is called theory of moral community is a socialpolitical idea that was established by Confucius and Mencius on the base of political practice of Yao, Shun, Yu and King of Chou and that was used as ideology of ancient Chinese Empire. Lao Tzu and Zhuang Tzu criticized the theory of moral community and established their naturalistic philosophical system. Lao Tzu said in the first chapter of Tao Te Ching that “The Tao is too great to be described by the (...)
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  43. Sallie B. King (1975). Zongmi's Commentary to the Hua-Yan Dharma-Realm Meditation. Dissertation, University of British Columbiascore: 18.0
    This thesis is a translation, with notes and introduction, of the Commentary to the Hua-yan Dharma-Realm Meditation. This text is a commentary to the Dharma-Realm Meditation, which is incorporated into the former. The core text is by the first patriarch of the Hua-yan school of Buddhism in China, Du-shun (557-640); the commentary is by the fifth patriarch of the Hua-yan school, Zong-mi (780-841). The text is both philosophical and meditational in nature, and is a concise statement of the key doctrines (...)
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  44. Paul Rakita Goldin (1999). Insidious Syncretism in the Political Philosophy of Huai-Nan-Tzu. Asian Philosophy 9 (3):165 – 191.score: 18.0
    This is a study of the ninth chapter of the Huai-nan-tzu, a Chinese philosophical text compiled in the mid-second century BC. The chapter (entitled Chu-shu [The techniques of the ruler]) has been consistently interpreted as a proposal for a benign government that is rooted in the syncretic Taoist principles of the Huai-nan-tzu and is designed to serve the best interests of the people. I argue, on the contrary, that the text makes skilful (and deliberately deceptive) use of vocabulary from the (...)
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  45. Kan Tsai-hua (1971). Kan Tsai-Hua, Special Class Meritorious Worker in the Huai River Project, Writes To Chairman Mao Tse-Tung. Chinese Studies in History 5 (2):172-173.score: 18.0
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  46. Hua Ai (2008). Zhongguo Jin Shi Wen Hua Si Chao =. Anhui da Xue Chu Ban She.score: 18.0
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  47. Hua Cai (2009). Ren Si Zhi Ren: Wen Hua Ke Xue He Zi Ran Ke Xue de Tong Yi Xing. Yunnan Ren Min Chu Ban She.score: 18.0
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  48. Robert Elliott Allinson (2007). Wittgenstein, Lao Tzu and Chuang Tzu: The Art of Circumlocution. Asian Philosophy 17 (1):97 – 108.score: 15.0
    Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that (...)
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  49. Chang Chung-yuan (1977). The Philosophy of Taoism According to Chuang Tzu. Philosophy East and West 27 (4):409-422.score: 15.0
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  50. Robert E. Allinson (1989). On the Question of Relativism in the Chuang-Tzu. Philosophy East and West 39 (1):13-26.score: 15.0
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