Search results for 'Wei-Fen Ma' (try it on Scholar)

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  1. Linton Wang & Wei-Fen Ma (2014). Comparative Syllogism and Counterfactual Knowledge. Synthese 191 (6):1327-1348.
    Comparative syllogism is a type of scientific reasoning widely used, explicitly or implicitly, for inferences from observations to conclusions about effectiveness, but its philosophical significance has not been fully elaborated or appreciated. In its simplest form, the comparative syllogism derives a conclusion about the effectiveness of a factor (e.g. a treatment or an exposure) on a certain property via an experiment design using a test (experimental) group and a comparison (control) group. Our objective is to show that the comparative syllogism (...)
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  2.  27
    Linton Wang & Wei-Fen Ma (2012). Scientific Knowledge and Extended Epistemic Virtues. Erkenntnis 77 (2):273-295.
    This paper investigates the applicability of reliabilism to scientific knowledge, and especially focuses on two doubts about the applicability: one about its difficulty in accounting for the epistemological role of scientific instruments, and the other about scientific theories. To respond to the two doubts, we extend virtue reliabilism, a reliabilist-based virtue epistemology, with a distinction of two types of epistemic virtues and the extended mind thesis from Clark and Chalmers (Analysis 58:7–19, 1998 ). We also present a case study on (...)
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  3. Xiaoying Ma (2007). Chu Wei Zhi Si:: Ming Ru Yan Jun de Min Jian Hua Si Xiang Yu Shi Jian. Ningxia Ren Min Chu Ban She.
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  4. Xiaole Ma (2012). Wei Jin Nan Bei Chao Zhuang Xue Shi Lun. Zhonghua Shu Ju.
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  5. Wei Ji Ma (2012). Organizing Probabilistic Models of Perception. Trends in Cognitive Sciences 16 (10):511-518.
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  6. Ronald van den Berg, Edward Awh & Wei Ji Ma (2014). Factorial Comparison of Working Memory Models. Psychological Review 121 (1):124-149.
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  7.  8
    Fengling Ma, Angela D. Evans, Ying Liu, Xianming Luo & Fen Xu (forthcoming). To Lie or Not to Lie? The Influence of Parenting and Theory-of-Mind Understanding on Three-Year-Old Children’s Honesty. Journal of Moral Education:1-15.
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  8. Wei Ji Ma, Fred Hamker & Christof Koch (2006). Neural Mechanisms Underlying Temporal Aspects of Conscious Visual Perception. In Haluk Ögmen & Bruno G. Breitmeyer (eds.), The First Half Second: The Microgenesis and Temporal Dynamics of Unconscious and Conscious Visual Processes. MIT Press 275-294.
     
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  9. Fengling Ma, Fen Xu & Xianming Luo (2016). Children's Facial Trustworthiness Judgments: Agreement and Relationship with Facial Attractiveness. Frontiers in Psychology 7.
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  10. Wei Ji Ma, Josef Perner, Johannes Roessler, Karl J. Friston, Motomu Katsurakawa, Katsuyuki Sakai, Nathalie Tzourio-Mazoyer, Laure Zago, Martin M. Monti & Lawrence M. Parsons (2012). Forum: Science & Society 489 Brain Network: Social Media and the Cognitive Scientist. Trends in Cognitive Sciences 16:404-406.
     
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  11. Shan Shen & Wei Ji Ma (2016). A Detailed Comparison of Optimality and Simplicity in Perceptual Decision Making. Psychological Review 123 (4):452-480.
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  12.  2
    Tan Tai Wei (1974). Mr Young on Miracles: Tan Tai Wei. Religious Studies 10 (3):333-337.
    In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...)
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  13.  8
    John Ma (2006). Chaniotis (A.) War in the Hellenistic World. A Social and Cultural History. Pp. Xxiv + 308, Maps, Ills. Malden, MA and Oxford: Blackwell Publishing, 2005. Paper, £16.99 (Cased, £55). ISBN: 0-631-22608-7 (0-631-22607-9 Hbk). [REVIEW] The Classical Review 56 (02):421-.
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  14. Cai Ma (2004). Ma Cai Wen Ji. Zhongshan da Xue Chu Ban She.
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  15. Kechang Ma (2005). Ma Kechang Wen Ji. Wuhan da Xue Chu Ban She.
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  16. Dunyou Wei (2010). Dang Dai Zhongguo Fa Zhe Xue de Shi Ming: Wei Dunyou Jiao Shou Fa Zhe Xue Jiang Yan Lu. Fa Lü Chu Ban She.
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  17. Zhengtong Wei (2005). Wei Zhengtong Zi Xuan Ji. Shandong Jiao Yu Chu Ban She.
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  18. Long Cheng (2011). Fa Zhe Xue Shi Ye Zhong di Cheng Xu Zheng Yi: Yi Cheng Xu Zheng Yi Yan Jiu Zhong de Fen Xi Mo Shi Wei Zhu de Kao Cha = the Philosophy of Law in the Vision of Procedural Justice. She Hui Ke Xue Wen Xian Chu Ban She.
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  19. Bernard Gerlaud (1990). Arbeitsbuch im besten Sinn, an dem die eigene Arbeit Ma? und Ansto? nehmen wird, und das man allen in die Hand w? nscht, denen die Welt der fr? hen Christen am Herzen liegt. Vor allem aber ist es ein menschliches Buch. Sein Verfasser wei?, da? hinter jenen Texten, um die es kreist, eine Welt realer Erfahrungen liegt, voller Schmer. Byzantion 60:5-24.
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  20. Ping Li (ed.) (2004). Gong Min Ri Chang Xing Wei de Dao de Fen Xi. Ren Min Chu Ban She.
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  21. Xiaochun Li (2006). Song Dai Xing Er Yuan Lun Yan Jiu: Jian Lun Li Yi Fen Shu de Ti Yong Lun Shi Zhongguo Zhe Xue de He Xin Si Wei Fang Shi. Zhongguo She Hui Ke Xue Chu Ban She.
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  22. Taijiang Long (2004). Lun Zheng Zhi Tuo Xie: Yi Jia Zhi Wei Zhong Xin de Fen Xi. Huazhong Ke Ji da Xue Chu Ban She.
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  23. Ruirong Lu (2004). Zhongguo Gu Dai "Xiang Dui Guan Xi" Si Wei Tan Tao: "Shi" "He" "Quan" "Qu Qu" Gai Nian Su Yuan Fen Xi. Shang Ding Wen Hua Chu Ban She.
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  24. Pu Pang (2004). Qian Shuo Yi Fen Wei San. Xin Hua Shu Dian Jing Xiao.
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  25. Fuxing Xue (2006). Fen Hua Yu Tu Wei: Zhongguo Mei Xue 1949-2000. Shou du Shi Fan da Xue Chu Ban She.
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  26.  4
    Grant Hardy (1994). Can an Ancient Chinese Historian Contribute to Modern Western Theory? The Multiple Narratives of Ssu-Ma Ch'ien. History and Theory 33 (1):20-38.
    Ssu-ma Ch'ien's hih chi is one of the most influential of Chinese histories, but its organization reflects a historiography quite different from that of traditional Western history. Ssu-ma divided his account of the past into five overlapping sections: basic annals , chronological tables, treatises, hereditary houses , and biographies. One result of this fragmented arrangement is that stories may be told more than once, from different perspectives, and these accounts may not be entirely consistent. From a Western perspective this would (...)
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  27. Ma Huiyue (2012). Zhongguo Fa Lü Wen Hua Dui Dong Nan Ya de Ying Xiang: Yi Yajiada Hua Ren She Qu Wei Dui Xiang. Fa Lü Chu Ban She.
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  28.  17
    Guy Walther (2007). Freiheitsentziehende Maßnahmen in Altenpflegeheimen – rechtliche Grundlagen und Alternativen der Pflege. Ethik in der Medizin 19 (4):289-300.
    Freiheitsentziehende Maßnahmen in Altenpflegeheimen sind unter pflegerischen und ethischen, aber auch betreuungsrechtlichen und vor allem strafrechtlichen Gesichtspunkten von besonderer Bedeutung. Häufig sind eingeschränkte Mobilität, Verringerung der kognitiven Funktionen, große Hilfsbedürftigkeit des älteren Menschen der auslösende Faktor für den Einsatz derartiger Einschränkungen. Daneben gibt es jedoch Hinweise, dass die Anwendung freiheitsentziehender Maßnahmen auch mit organisatorischen Abläufen in Altenpflegeeinrichtungen zusammenhängt. Der vorliegende Beitrag diskutiert, wieweit freiheitsentziehende und freiheitsbeschränkende Maßnahmen bei alten Menschen überhaupt zulässig sind und zeigt auf, dass die Entwicklung von alternativen (...)
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  29.  47
    Wenhua Chai (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. [REVIEW] Frontiers of Philosophy in China 1 (3):366-381.
    Modem neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern neo-Confucianism at the historical level was developed in the modern context, but its basic content belongs to the traditional Confucianism or the study of Confucian classics. Modem neo-Confucianism at the academic level recognizes both the deficiencies of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism. Though Ma Yifu's moral philosophy is developed (...)
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  30.  28
    Remi Strullu (2011). MRP , Tree Properties and Square Principles. Journal of Symbolic Logic 76 (4):1441-1452.
    We show that MRP + MA implies that ITP(λ, ω 2 ) holds for all cardinal λ ≥ ω 2 . This generalizes a result by Weiß who showed that PFA implies that ITP(λ, ω 2 ) holds for all cardinal λ ≥ ω 2 . Consequently any of the known methods to prove MRP + MA consistent relative to some large cardinal hypothesis requires the existence of a strongly compact cardinal. Moreover if one wants to force MRP + MA (...)
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  31. Bill D. Moyers, Wei-Ming Tu, N. Wnet York, Ill) Wttw Chicago & Mich) Wtvs-Tv Detroit (1990). A Confucian Life in America with Tu Wei Ming. Pbs Video.
     
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  32.  3
    Chai Wenhua (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. Frontiers of Philosophy in China 1 (3):366-381.
  33. Bsam-Gtan-Chos-ʼphel (2005). Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʼyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʼi Theg Pa Rim Pa Dguʼi Rnam Gźag. Wā-Ṇa Dbus Bod Kyi Ches Mthoʼi Gtsug Lag Slob Gñer Khaṅ.
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  34. Bsam-Gtan-Chos-ʾ & Phel (2005). Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʾyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʾi Theg Pa Rim Pa Dguʾi Rnam Gźag. Wā-Ṇa Dbus Bod Kyi Ches MthoʾI Gtsug Lag Slob Gñer Khaṅ.
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  35. J. J. L. Duyvendak (1941). De Philosophie van Woe Wéi. Nederlandsche Akademie van Wetenschappen.
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  36. Rdo-Rje-Tshe-Riṅ (ed.) (2006). Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
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  37.  47
    Edward G. Slingerland (2003). Effortless Action: Wu-Wei as Conceptual Metaphor and Spiritual Ideal in Early China. Oxford University Press.
    This book presents a systematic account of the role of the personal spiritual ideal of wu-wei--literally "no doing," but better rendered as "effortless action"--in early Chinese thought. Edward Slingerland's analysis shows that wu-wei represents the most general of a set of conceptual metaphors having to do with a state of effortless ease and unself-consciousness. This concept of effortlessness, he contends, serves as a common ideal for both Daoist and Confucian thinkers. He also argues that this concept contains within itself a (...)
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  38.  42
    Valérie de Prycker (2011). Unself-Conscious Control: Broadening the Notion of Control Through Experiences of Flow and Wu-Wei. Zygon 46 (1):5-25.
    Abstract. This paper both clarifies and broadens the notion of control and its relation to the self. By discussing instances of skillful absorption from different cultural backgrounds, I argue that the notion of control is not as closely related to self-consciousness as is often suggested. Experiences of flow and wu-wei exemplify a nonself-conscious though personal type of control. The intercultural occurrence of this type of behavioral control demonstrates its robustness, and questions two long-held intuitions about the relation between self-consciousness and (...)
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  39.  32
    Rui Zhu (2002). Wu-Wei: Lao-Zi, Zhuang-Zi and the Aesthetic Judgement. Asian Philosophy 12 (1):53 – 63.
    The concept of wu-wei (nonaction) has undergone significant changes from Lao-zi to Zhuang-zi. This paper will argue that, while wu-wei in Lao-zi is a utilitarian principle, wu-wei of Zhuan-zi represents an aesthetic world-view. The aesthetic nature of the Daoist nonaction will be illustrated through Kant's concept of 'purposiveness without purpose'.
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  40.  13
    Milton Snoeyenbos & Kenneth Smith (2000). Ma and Sun on Insider Trading Ethics. Journal of Business Ethics 28 (4):361 - 363.
    Ma and Sun have recently argued that some forms of insider trading are ethically acceptable. We argue that the authors fail to prove three key premises of their argument, which is therefore unsound.
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  41.  10
    Kenneth Kunen (1988). Where Ma First Fails. Journal of Symbolic Logic 53 (2):429-433.
    If θ is any singular cardinal of cofinality ω 1 , we produce a forcing extension in which MA holds below θ but fails at θ. The failure is due to a partial order which splits a gap of size θ in P(ω).
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  42.  19
    Changchi Hao (2006). Wu-Wei and the Decentering of the Subject in Lao-Zhuang. International Philosophical Quarterly 46 (4):445-457.
    This essay attempts to provide an alternative approach to the philosophy of religion through a new interpretation of Daoist philosophy in light of Husserl’s phenomenology. I argue that Lao-Zhuang’s wu-wei should be understood as a reduction of our existential and conceptual beliefs about the reality of this world. In Lao-Zhuang, wu-wei is related to the theme of decentering of the subject. In order to be a true self, we have to make space at the core of our being for Dao (...)
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  43.  20
    Jan Srzednicki (2008). The Concept of Ma Vs the Idea of 'Everything'. Dialogue and Universalism 18 (1/3):21-30.
    Whereas at the roots of the Western way of thinking, in particular, at the roots of philosophy and epistemology lies a notion of the one/over/many, in Asiatic cultures, it is an idea of one/and/many, represented by Japanese (Chinese) Ma. In the paper it is argued that Japanese Ma is not only broader than epistemological reality (the world) but also more basic. To overcome Wittgenstein’s skepticism we have to return to a noncognitive idea of the ontic presence. Our thinking and cognition (...)
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  44.  40
    A. Filali-Ansary (2011). Imposture and Rebellion: Consideration of the Personality of Prophet Muhammad by Ma'ruf Ar-Rusafi. Diogenes 57 (2):62-74.
    This paper is devoted to an analysis of Ma‘ruf ar-Rusafi’s work The Personality of Mohammed or the Elucidation of the Holy Enigma. While ar-Rusafi is traditionally known as a poet who combines great evocative power with a superb mastery of language and strict adherence to classical form, this canonical image is seriously complicated by the iconoclastic character of this book, completed in 1933 but unpublished until 2002. It totally rejects the orthodox theory of prophecy as passive transmission, and insists on (...)
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  45.  33
    Winnie Sung (2012). Sun, Wei 孫偉, Reconstruction of Confucianism: A Re-Examination of Xunzi's Thought 重塑儒家之道—荀子思想再考察. Dao: A Journal of Comparative Philosophy 11 (1):109-113.
    Sun, Wei 孫偉, Reconstruction of Confucianism: A Re-Examination of Xunzi’s Thought 重塑儒家之道—荀子思想再考察 Content Type Journal Article Pages 1-5 DOI 10.1007/s11712-011-9260-z Authors Winnie Sung, School of Humanities and Social Sciences, Nanyang Technological University, 14 Nanyang Drive #06-01, 637332 Singapore, Singapore Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  46.  8
    John Langdon (2012). "A Monument of Union": Social Change and Personal Experience at the Manea Fen Community, 1839-1841. Utopian Studies 23 (2):504-531.
    In autumn 1839 George Dunn found himself traveling across the rain-swept open fen land of Cambridgeshire. His journey south from Warrington had taken fifteen hours, and he was now nearing his destination, a farm on the banks of the Old Bedford River. The flat, exposed landscape must have seemed particularly desolate in such weather, and while he was no doubt glad to be reaching his destination, Dunn's thoughts turned to the Slough of Despond.1 That he should have recalled a passage (...)
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  47.  10
    Eric Goodfield (2011). Wu Wei East and West: Humanism and Anti-Humanism in Daoist and Enlightenment Political Thought. Theoria 58 (126):56-72.
    Some contemporary authors have witnessed the flourishing of the Sinophilia of the Early Enlightenment and the direct impact of Daoist and Chinese thought on the ideas of Spinoza, Leibniz, Voltaire, Quesnay and the philosophes and have proceeded to make overt connections between the Daoist notion of 'non-action' or Wu wei and Enlightenment doctrines of laissez-faire. In contrast to such approaches, I argue that these frequent conceptual comparisons have often been inappropriate where touchstone humanist notions devoid of the Dao de Jing's (...)
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  48.  20
    Yi Chen (2012). Semiosis of Translation in Wang Wei's and Paul Celan's Hermetic Poetry. Cultura 9 (2):87-102.
    Traditionally, comparative literature has focused on the study of influences between texts and it is only recent work that has explored the analogies and affinitiesof historically independent cultures. In this spirit, this paper develops methods for a structured poetic analysis and applies them to a systematic comparison of thepoem “Niǎo Mǐng Jiàn” from the 8th-century Chinese poet Wáng Wéi and the program piece of Paul Celan’s Atemwende: “Du Darfst,” based upon a detailed analysis of their poetics. The analysis and translation (...)
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  49.  12
    Leonid E. Yangutov (2008). Buddhism, Confucianism and Taoism in Wei (221-265) and Both Jin (265-420) Periods. Proceedings of the Xxii World Congress of Philosophy 9:69-75.
    The article is devoted to the correlations of Buddhism with Confucianism and Taoism in Wei (221-265) and both Jin (265-420) periods. The philosophical principles of these three doctrines, their general and peculiarities in three doctrines philosophical principles which defined the forming in China own Buddhist schools have been showed there. The new view to the correlations between Buddhism and Taoism has been showed, the new conception that the correlations between Buddhism and Taoism in period of Wei are the correlations of (...)
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  50.  10
    Zhaolu Lu (2001). Fiduciary Society and Confucian Theory of Xin - on Tu Wei-Ming's Fiduciarity Proposal. Asian Philosophy 11 (2):85 – 101.
    This paper evaluates Tu Wei-ming's proposal that the Confucian ideal model of human society should be viewed as a fiduciary community. To do the evaluation, I provide a systematic elaboration of Tu's proposal, which is essentially absent in Tu's writings, and a systematic explication of the Confucian theory of fiduciarity, which is supposed to be the theoretical foundation of Tu's proposal but is completely absent in the studies of Confucianism, including Tu's own. On the basis of these studies, I conclude (...)
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