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Wai-Hung Wong [17]Wai Ying Wong [6]Wai-ying Wong [5]Wan-chi Wong [4]
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Profile: Wai-hung Wong (California State University, Chico)
Profile: Wayne Wong (University of Texas at Austin)
  1. J. Bridges, N. Kolodny & W. Wong (eds.) (forthcoming). The Possibility of Philosophical Understanding: Essays for Barry Stroud. Oxford University Press.
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  2. Jason Bridges, Mik Kolodyny & Wai-Hung Wong (forthcoming). Barber, Michael. The Intentional Spectrum and Intersubjectivity: Phenomenology the Pittsburgh Neo-Hegelians. Athens: Ohio University Press, 2011. $69.95 Botz-Bornstein, Thorsten, Ed. Inception and Philosophy: Ideas to Die For. Chicago: Open Court, 2011. $19.95 Pb. Bouchard, Larry D. Theater and Integrity: Emptying Selves in Drama, Ethics, and Religion. Evanston: North. [REVIEW] Philosophy Today.
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  3. Wan-chi Wong (forthcoming). Visual Medium in the Service and Disservice of Education. Journal of Aesthetic Education.
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  4. Wai-Hung Wong & Zanja Yudell (2013). How Fallacious is the Consequence Fallacy? Philosophical Studies 165 (1):221-227.
    Timothy Williamson argues against the tactic of criticizing confidence in a theory by identifying a logical consequence of the theory whose probability is not raised by the evidence. He dubs it “the consequence fallacy”. In this paper, we will show that Williamson’s formulation of the tactic in question is ambiguous. On one reading of Williamson’s formulation, the tactic is indeed a fallacy, but it is not a commonly used tactic; on another reading, it is a commonly used tactic (or at (...)
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  5. Jason Bridges, Niko Kolodny & Wai-Hung Wong (eds.) (2012). The Possibility of Philosophical Understanding: Reflections on the Thought of Barry Stroud. OUP USA.
    Barry Stroud's work has had a profound impact on a very wide array of philosophical topics, including epistemological skepticism, the nature of logical necessity, the interpretation of Hume, the interpretation of Wittgenstein, the possibility of transcendental arguments, and the metaphysical status of color and value. And yet there has heretofore been no book-length treatment of his work. The current collection aims to redress this gap, with 13 essays on Stroud's work by a diverse group of contributors including some of his (...)
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  6. Wai-Ying Wong (2012). Ren, Empathy and the Agent-Relative Approach in Confucian Ethics. Asian Philosophy 22 (2):133-141.
    The recent debate on whether Confucian Ethics should be viewed as a type of virtue ethics inevitably touches on the issue of the meaning of virtues such as ren ?, yi ?, and li ?. However, the argument would be over-simplified to claim that since Confucianism puts significant weight on virtues then it is virtue ethics. The conclusion would mainly depend on how we understand the key concepts such as ren, yi and the roles they play in the ethical life (...)
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  7. Michael J. Jacobson, Charlotte Taylor, Anne Newstead, Wai Yat Wong, Deborah Richards, Meredith Taylor, Porte John, Kartiko Iwan, Kapur Manu & Hu Chun (2011). Collaborative Virtual Worlds and Productive Failure. In Proceedings of the CSCL (Computer Supported Cognition and Learning) III. University of Hong Kong.
    This paper reports on an ongoing ARC Discovery Project that is conducting design research into learning in collaborative virtual worlds (CVW).The paper will describe three design components of the project: (a) pedagogical design, (b)technical and graphics design, and (c) learning research design. The perspectives of each design team will be discussed and how the three teams worked together to produce the CVW. The development of productive failure learning activities for the CVW will be discussed and there will be an interactive (...)
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  8. Michael J. Jacobson, Charlotte Taylor, Anne Newstead, Wai Yat Wong, Deborah Richards, Meredith Taylor, Porte John, Kartiko Iwan, Kapur Manu & Hu Chun (2011). Proceedings of the CSCL (Computer Supported Cognition and Learning) III. University of Hong Kong.
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  9. Jason Bridges Niko Kolodny & Wai-Hung Wong (eds.) (2011). The Possibility of Philosophical Understanding: Reflections on the Thought of Barry Stroud. Oxford University Press.
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  10. W. Wong, N. Kolodny & J. Bridges (eds.) (2011). The Possibility of Philosophical Understanding: Essays for Barry Stroud. Oxford University Press.
    I argue that the contextualist anti-skeptical strategy fails because it misconstrues skepticism by overlooking two important aspects of skepticism: first, all of our knowledge of the external world is brought into question at one fell swoop; second, skepticism depends on certain ideas about sense-perception and its role in our knowledge of the world. Contextualists may have solved ‘the skeptical paradox’ in their own terms, but such a solution cannot in any way make skepticism less threatening to human knowledge or to (...)
     
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  11. Wai Yip Wong (2011). Defining Chinese Folk Religion: A Methodological Interpretation. Asian Philosophy 21 (2):153 - 170.
    The major dilemma of defining Chinese folk religion was that it could be defined neither by its belief contents nor characteristics, as these might also be found in other religious traditions. The fact that it did not involve any authoritative doctrine, scripture or institution has also made treating it as a religion problematic. To solve the problem, I survey the major theories proposed by both Western and Chinese scholars concerned with the methodological issues of defining this nameless religion, and develop (...)
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  12. Wai-Hung Wong (2011). What the Skeptic Still Can't Learn From How We Use the Word 'Know'. In J. Bridges, N. Kolodny & W. Wong (eds.), The Possibility of Philosophical Understanding: Reflections on the Thought of Barry Stroud. Oxford University Press.
     ’ The Significance of Philosophical Scepticism has been widely read and discussed by philosophers who are interested in skepticism about our knowledge of the external world.1 Some of his later writings on the topic (such as Stroud (1989) and (1994)) are considered essential reading too. This does not, however, mean that what Stroud says about skepticism2 has as much impact on the discussion of skepticism as it deserves. It seems that his insights into the nature of skepticism have been (...)
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  13. Wai-Ying Wong (2011). The Moral and Non-Moral Virtues in Confucian Ethics. Asian Philosophy 21 (1):71-82.
    The question ?How should one live?? reflects the central concern in the ethics of Socrates. The answer to this question is not merely related to the concepts of obligation and duty, which constitute the major problems of modern moral philosophy, but it can also be considered from the prudential point of view. Therefore both the moral and non-moral realms contribute to a good life. Although there is little doubt concerning the existence of the non-moral realm in Confucianism, yet the relationship (...)
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  14. Wendy H. Wong (2011). Is Trafficking Slavery? Anti-Slavery International in the Twenty-First Century. Human Rights Review 12 (3):315-328.
    Why was Anti-Slavery International (ASI) so effective at changing norms slavery and even mobilizing the support that ended the transatlantic slave trade at the end of the nineteenth century, and why has that success not continued on into subsequent eras? This article claims that ASI's organizational structure is the key to understanding why its accomplishments in earlier eras have yet to be replicated, and why today it struggles to make modern forms of slavery, such as human trafficking, salient political issues. (...)
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  15. Wai-hung Wong (2009). Internalism About Justification and the Skeptic's Dilemma. Erkenntnis 71 (3):361 - 375.
    I first argue that the skeptic needs an internalist conception of justification for her argument for skepticism. I then argue that the skeptic also needs to show that we do not have perceptual access to the world if her skepticism is to be a real threat to human knowledge of the world. This, I conclude, puts the skeptic in a dilemma, for internalist conceptions of justification presuppose that we have perceptual access to the world.
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  16. Wai-hung Wong (2009). The Cosmic Lottery. International Journal for Philosophy of Religion 66 (3):155 - 165.
    One version of the argument for design relies on the assumption that the apparent fine-tuning of the universe for the existence of life requires an explanation. I argue that the assumption is false. Philosophers who argue for the assumption usually appeal to analogies, such as the one in which a person was to draw a particular straw among a very large number of straws in order not to be killed. Philosophers on the other side appeal to analogies like the case (...)
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  17. Wai-ying Wong (2009). Morally Bad in the Philosophy of the Cheng Brothers. Journal of Chinese Philosophy 36 (1):141-156.
  18. Wai-hung Wong (2008). Meaningfulness and Identities. Ethical Theory and Moral Practice 11 (2):123-148.
    Three distinct but related questions can be asked about the meaningfulness of one’s life. The first is ‘What is the meaning of life?,’ which can be called ‘the cosmic question about meaningfulness’; the second is ‘What is a meaningful life?,’ which can be called ‘the general question about meaningfulness’; and the third is ‘What is the meaning of my life?,’ which can be called ‘the personal question about meaningfulness.’ I argue that in order to deal with all three questions we (...)
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  19. Wai-hung Wong (2008). What Williamson's Anti-Luminosity Argument Really Is. Pacific Philosophical Quarterly 89 (4):536-543.
    Abstract: Williamson argues that when one feels cold, one may not be in a position to know that one feels cold. He thinks this argument can be generalized to show that no mental states are such that when we are in them we are in a position to know that we are in them. I argue that his argument is a sorites argument in disguise because it relies on the implicit premise that warming up is gradual. Williamson claims that his (...)
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  20. Wendy H. Wong (2008). After Anarchy: Legitimacy and Power in the United Nations Security Council - by Ian Hurd. Ethics and International Affairs 22 (4):431-432.
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  21. Wendy H. Wong (2008). After Anarchy: Legitimacy and Power in the United Nations Security Council, Ian Hurd (Princeton, NJ: Princeton University Press, 2007), 221 Pp., $35 Cloth, $22.95 Paper. [REVIEW] Ethics and International Affairs 22 (4):431-432.
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  22. W. Wong, D. Watkins & N. Wong (2006). Cognitive and Affective Outcomes of Person–Environment Fit to a Critical Constructivist Learning Environment: A Hong Kong Investigation. Constructivist Foundations 1 (3):124-130.
    Purpose: The aim of this research was to test whether Hong Kong science students would prefer a learning environment based on critical constructivism and whether a closer preferred-actual fit to such an environment would be associated with better learning outcomes. Method: The participants were 149 Hong Kong secondary school Chemistry students aged 16--19 years. They completed actual and preferred forms of a Chinese version of the Constructivist Learning Environment Survey and measures of self-efficacy and intrinsic value of their Chemistry course. (...)
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  23. Wai-hung Wong (2006). Moore, the Skeptic, and the Philosophical Context. Pacific Philosophical Quarterly 87 (2):271–287.
    I argue that Moore's arguments have anti-skeptical force even though they beg the question against skepticism because they target the skeptic rather than skepticism directly. Moore offers two arguments which are usually conflated by his interpreters, namely, his proof of an external world and a reductio argument. I explain why the anti-skeptical force of the latter has to be derived from that of the former. I consider an objection to Moore that is based on distinguishing between the everyday and the (...)
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  24. Wan-chi Wong (2006). Understanding Dialectical Thinking From a Cultural-Historical Perspective. Philosophical Psychology 19 (2):239 – 260.
    The present essay aims to throw light on the study of dialectical thinking from a cultural-historical perspective. Different forms of dialectic are articulated as ideal types, including the Greek dialectic, the Hegelian dialectic, the contemporary German negative dialectic, the Chinese dialectic, and the Indian negative dialectic. These influential cultural products in the history of the East and the West, articulated as ideal types, serve as constellations that could facilitate further empirical studies on dialectical thinking. An understanding of the complexity of (...)
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  25. Wing-Kwong Wong, Jian-Hau Lee, Yu-Fen Yang, Hui-Chin Yeh, Chin-Pu Chiao & Sheng-Cheng Hsu (2006). Short Papers Part-Information Retrieval-A Computer-Assisted Environment on Referential Understanding to Enhance Academic Reading Comprehension. In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer-Verlag. 1119-1124.
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  26. Wai-Hung Wong (2005). The Skeptical Paradox and the Indispensability of Knowledge-Beliefs. Synthese 143 (3):273-290.
    Some philosophers understand epistemological skepticism as merely presenting a paradox to be solved, a paradox given rise to by some apparently forceful arguments. I argue that such a view needs to be justified, and that the best way to do so is to show that we cannot help seeing skepticism as obviously false. The obviousness (to us) of the falsity of skepticism is, I suggest, explained by the fact that we cannot live without knowledge-beliefs (a knowledge-belief about the world is (...)
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  27. William Wong, Arnold R. Eiser, Robert G. Mrtek & Paul S. Heckerling (2004). By-Person Factor Analysis in Clinical Ethical Decision Making: Q Methodology in End-of-Life Care Decisions. American Journal of Bioethics 4 (3):W8-W22.
    Objective: To determine the usefulness of Q methodology to locate and describe shared subjective influences on clinical decision making among participant physicians using hypothetical cases containing common ethical issues. Design: Qualitative study using by-person factor analysis of subjective Q sort data matrix. Setting: University medical center. Participants: Convenience sample of internal medicine attending physicians and house staff (n = 35) at one midwestern academic health sciences center. Interventions: Presented with four hypothetical cases involving urgent decision making near the end of (...)
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  28. Woon Hau Wong (2004). Caring Holistically Within New Managerialism. Nursing Inquiry 11 (1):2-13.
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  29. Wai-hung Wong (2003). Strawson's Anti-Scepticism: A Critical Reconstruction. Ratio 16 (3):290–306.
  30. Wai-Ying Wong (2003). The Status ofLi in the Cheng Brothers' Philosophy. Dao: A Journal of Comparative Philosophy 3 (1):109-119.
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  31. Wai-hung Wong (2002). The Problem of Insulation. Philosophy 77 (3):349-373.
    Insulation is a noticeable phenomenon in the case of most non-Pyrrhonian sceptics about human knowledge. A sceptic is experiencing insulation when his scepticism does not have any effect on his common sense beliefs, and his common sense beliefs do not have any effect on his scepticism. I try to show why this is a puzzling phenomenon, and how it can be explained. It is puzzling because insulation seems to require blindness to one's own epistemic irresponsibility and irrationality, while the sceptic (...)
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  32. Wan-Chi Wong (2002). Revitalizing the Metaphoric Process in Commonsense Psychology. Philosophical Psychology 15 (4):473 – 488.
    In response to the increasingly acknowledged power of metaphor upon everyday and scientific thinking, the present essay aims to revitalize the metaphoric process in commonsense psychology from the interaction view perspective. As prerequisites, a historical review of the "man-the-scientist" metaphor inherited in commonsense psychology, and a situation analysis of its dormant state are attempted. With metaphorical imagination, a holistic-paradigmatic view of personal theories is postulated on the basis of new knowledge in the philosophy and history of science, namely, the Duhem (...)
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  33. Wai Wong (2001). Expections for a Newborn Dargon: A Case Studyin a Newly. Common Knowledge 5:l75mins.
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  34. Wan-chi Wong (2001). Co-Constructing the Personal Space-Time Totality: Listening to the Dialogue of Vygotsky, Lewin, Bronfenbrenner, and Stern. Journal for the Theory of Social Behaviour 31 (4):365–382.
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  35. Wai-Hung Wong (1999). Interpretive Charity, Massive Disagreement, and Imagination. Canadian Journal of Philosophy 29 (1):49-74.
    I argue that it is a main theme of Davidson's theory of interpretation that interpretive charity implies the impossibility of massive disagreement. There is clear textual support for that. I then argue that from the first-person point of view of a full-blooded interpreter, the theme must be accepted; and that is precisely why Davidson accepts it. If massive disagreement between speaker and interpreter seems to us easy to imagine, it is only because the imagination involved is third-personal and not full-blooded.
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  36. Wan Chi Wong (1999). A Reflection Upon" Reflective Practice" in Education: Brief Notes on a Sidetracked Journey. Journal of Thought 34 (1):39-50.
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  37. Wing-Chun Wong (1999). On a Semantic Interpretation of Kant's Concept of Number. Synthese 121 (3):357-383.
    What is central to the progression of a sequence is the idea of succession, which is fundamentally a temporal notion. In Kant's ontology numbers are not objects but rules (schemata) for representing the magnitude of a quantum. The magnitude of a discrete quantum 11...11 is determined by a counting procedure, an operation which can be understood as a mapping from the ordinals to the cardinals. All empirical models for numbers isomorphic to 11...11 must conform to the transcendental determination of time-order. (...)
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  38. Wai-Ying Wong (1998). Confucian Ethics: Universalistic or Particularistic? Journal of Chinese Philosophy 25 (3):361-374.
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  39. Wing-Chun Wong (1998). A Geometrical Model For Kantian Intuition. Idealistic Studies 28 (1/2):47-61.
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  40. Wai-Hung Wong (1993). To Interpret, or to Be Omniscient. Philosophical Papers 22 (3):189-198.
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  41. Wai-Hung Wong (1993). Donald Davidson's Theory of Interpretation. Dissertation, University of Hong Kong
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  42. W. Wong & G. D. Shockman (1981). Bacterial Outer Membranes Bacterial Outer Membranes: Biogenesis and Functions Masayori Inouye. BioScience 31 (3):262-262.
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  43. Wesley Wong (1980). Ancient Texts on Old World Narcotic Plants Narcotic Plants of the Old World Used in Rituals and Everyday Life: An Anthology of Texts From Ancient Times to the Present Hedwig Schleiffer. BioScience 30 (9):613-613.
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