Search results for 'Ya-Ping Chang' (try it on Scholar)

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  1. Dong-Hong Zhu & Ya-Ping Chang (2013). Negative Publicity Effect of the Business Founder's Unethical Behavior on Corporate Image: Evidence From China. [REVIEW] Journal of Business Ethics 117 (1):111-121.score: 870.0
    The unethical behavior of a business founder often leads to negative publicity which substantially affects positive corporate image. The amount of negative publicity relating to business founders’ unethical behavior is on the rise in the age of online social media in China. Based on the stimulus–response theory and balance theory, this paper developed a theoretical model to examine how negative publicity about a business founder’s unethical behavior affects corporate image. The proposed model was tested by the partial least squares technique. (...)
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  2. Long-Chuan Lu, Ya-Wen Huang & Hsiu-Hua Chang (2014). Confucian Dynamism, the Role of Money and Consumer Ethical Beliefs: An Exploratory Study in Taiwan. Ethics and Behavior 24 (1):34-52.score: 280.0
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  3. Li En‐Chang, Li Meng, Zhou Jia & Liu Ping (2014). 2014 International Bioethics Forum Between UK and China and the Professional Development of Bioethics in China. Bioethics 28 (3).score: 240.0
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  4. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.score: 180.0
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  5. Zhonghe Ping (2009). Yi Wei Lao Jiao Shou Ding Ning de Ping Shi Zhi Hui: Su Zao Jing Cai Ren Sheng de Jiang Yi = Life Wisdom for Us. Yu Shu Fang Chu Ban You Xian Gong Si.score: 180.0
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  6. 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: 120.0
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  7. Zhiyu Shi (2005). She Hui Ke Xue Zhi Shi Xin Lun: Wen Hua Yan Jiu Li Chang Shi Ping = Shehui Kexue Zhishi Xinlun. Beijing da Xue Chu Ban She.score: 120.0
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  8. Zhiyu Shi (2005). She Hui Ke Xue Zhi Shi Xin Lun: Wen Hua Yan Jiu Li Chang Shi Ping = Social Science Knowledge Re-Examined: Ten Lectures From the Perspective of Cultural Studies. Guo Li Taiwan da Xue Chu Ban Zhong Xin.score: 120.0
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  9. Hasok Chang (2011). The Persistence of Epistemic Objects Through Scientific Change. Erkenntnis 75 (3):413-429.score: 90.0
    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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  10. Hasok Chang (1995). The Quantum Counter-Revolution: Internal Conflicts in Scientific Change. Studies in History and Philosophy of Science Part B 26 (2):121-136.score: 80.0
  11. Lei Chang, Bin-Bin Chen & Hui Jing Lu (2013). Cultural Adaptation to Environmental Change Versus Stability. Behavioral and Brain Sciences 36 (5):485-486.score: 80.0
    The target article provides an intermediate account of culture and freedom that is conceived to be curvilinear by treating economic development not as an adaptive outcome in response to climate but as a cause of culture parallel to climate. We argue that the extent of environmental variability, including climatic variability, affects cultural adaptation.
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  12. Xiaohua Gong (2007). Bian: Xue Xiao Jiao Yu Ping Jia Guan Tan Suo Zhi Lü = Change: A Journey to Explore the View of the School Education Evaluation = Bian: Xuexiao Jiaoyu Pingjiaguang Tansuo Zhi Lü. Jiao Yu Ke Xue Chu Ban She.score: 50.0
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  13. Ping Li (ed.) (2004). Gong Min Ri Chang Xing Wei de Dao de Fen Xi. Ren Min Chu Ban She.score: 36.0
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  14. Ping He, Chun‐Guo Jing, Tao Fan & Chang‐Zhong Chen (2014). Robust Decentralized Adaptive Synchronization of General Complex Networks with Coupling Delayed and Uncertainties. Complexity 19 (3):10-26.score: 24.0
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  15. Paul Bankston (2006). The Chang-Łoś-Suszko Theorem in a Topological Setting. Archive for Mathematical Logic 45 (1):97-112.score: 24.0
    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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  16. Hiroshi Sakai (2013). Chang's Conjecture and Weak Square. Archive for Mathematical Logic 52 (1-2):29-45.score: 24.0
    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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  17. Sean D. Cox (2011). Consistency Strength of Higher Chang's Conjecture, Without CH. Archive for Mathematical Logic 50 (7):759-775.score: 21.0
    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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  18. Stevo Todorčević & Víctor Torres Pérez (2012). Conjectures of Rado and Chang and Special Aronszajn Trees. Mathematical Logic Quarterly 58 (4‐5):342-347.score: 21.0
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  19. Elisa Loncon Antileo (2012). Functions and features of changing classes derivational suffixes of words in the mapudungun. Alpha (Osorno) 35 (35):135-146.score: 20.0
    En este estudio se analiza el cambio de clase de palabras en el mapudungun a través del procedimiento de derivación, desde la perspectiva tipológica de la formación de palabra (Aikhenvald, 2007). Las palabras, en la lengua mapuche, usan ciertos procesos morfológicos y sintácticos que posibilitan el cambio de clase de palabra, ya sea por la intervención de algún sufijo derivacional, por la propiedad polisémica de los mismos, o por el cambio de posición de la palabra respecto a una palabra principal. (...)
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  20. Hernán Miguel, Jorge Paruelo & Guillermo Pissinis (2002). Las Salvedades (Provisos) y la Magnitud Del Cambio Teórico (Provisos and the Magnitude of Scientific Change). Crítica 34 (101):43 - 71.score: 20.0
    Las fallas predictivas obligan a alguna modificación en las teorías, lo cual, en muchos casos, consiste en detectar algún factor que ha interferido en el experimento. Podría ser que se tratara de un factor de un tipo ya reconocido por la teoría o bien que fuera necesario proponer un factor de un tipo no conocido hasta el momento. En este trabajo proponemos un ordenamiento de los cambios en las teorías de acuerdo con el tipo de factor propuesto en la modificación. (...)
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  21. Paul Ernest Walker (1993). Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Yaʻqūb Al-Sijistānī. Cambridge University Press.score: 18.0
    The Ismailis, among whom are the followers of the Aga Khan, rose to prominence during the 4th Islamic/10th Christian century. They developed a remarkably successful intellectual programme to sustain and support their political activities, promoting demands of Islamic doctrine together with the then newly imported sciences from abroad. The high watermark of this intellectual movement is best illustrated in the writings of the Ismaili theoretician Abu Ya´qub al-Sijistani. Using both published and manuscript writings of al-Sijistani that have hitherto been largely (...)
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  22. Anne D. Birdwhistell (1985). The Concept of Experiential Knowledge in the Thought of Chang Tsai. Philosophy East and West 35 (1):37-60.score: 18.0
    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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  23. Siu-chi Huang (1971). The Moral Point of View of Chang Tsai. Philosophy East and West 21 (2):141-156.score: 18.0
    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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  24. Ira E. Kasoff (1984). The Thought of Chang Tsai (1020-1077). Cambridge University Press.score: 18.0
    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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  25. 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: 18.0
    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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  26. Hyun Choo (2008). The Ban-Ya Pa-Ra-Mil-da Sim Gyeong Chan. Proceedings of the Xxii World Congress of Philosophy 6:15-28.score: 18.0
    This paper has attempted to present Wonch'uk's Ban-ya pa-ra-mil-da sim gyeong chan (般若波羅蜜多心經贊) or Commentary on the Heart Sūtra which was written in classical Chinese in the 7th century. As an example of the intellectual analysis of a sūtra, Wonch'uk's Commentary is an important text that has exerted asignificant influence on East Asian Buddhist thought. A prominent Korean Yogācāra scholar, Wonch'uk authored twenty-three works during his lifetime; unfortunately, all but three have been lost. The Commentary on the Heart Sūtra is (...)
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  27. George Georgescu (1983). Chang's Modal Operators in Algebraic Logic. Studia Logica 42 (1):43 - 48.score: 18.0
    Chang algebras as algebraic models for Chang's modal logics [1] are defined. The main result of the paper is a representation theorem for these algebras.
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  28. Yaʻaḳov Yeḥizḳiyah ben Aharon Tsevi Avigdor Fish, Shemuʼ Fish & el Aharon ben Yaʻaḳov Ḥizḳiyahu (eds.) (2005). Sefer Pedut Yaʻaḳov: Liḳuṭ Mi-Divre Ḥazal Bi-Devarim Ha-Meḳarvim Et Ha-Geʼulah. Sefer Davar Be-Shem Omro: Liḳuṭ U-Veʼur Be-Godel Ha-Ḥiyuv Lomar Davar Be-Shem Omro. [REVIEW] Ḥ. Mo. L..score: 18.0
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  29. Yaʻaḳov Yiśraʼ Lugasi & el (2004). Sefer Bet Yaʻaḳov: Mah She-Tserikhah la-Daʻat Ha-Em Ṿeha-Bat Be-Yiśraʼel. Merkaz Medaʻ Yahadut.score: 18.0
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  30. Yaʻaḳov Margalit (2003). Sheloshah Sefarim Niftaḥim: Ḳol Yaʻaḳov, Mizbaḥ Yaʻaḳov, Marʼot Yaʻaḳov. Ha-Makhon le-Hotsaʼat Sifre Rabotenu She-ʻa.Y. Yeshivat "Shuvi Nafshi".score: 18.0
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  31. Aryeh Leb ben Nisan Yaʻaḳov Naimarḳ (1910/2004). Sefer Even Yaʻaḳov: Dershot ʻal Masekhet Avot .. Aḥim Goldberg.score: 18.0
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  32. Ping Ren (2010). Ren Ping Zi Xuan Ji. Feng Huang Chu Ban She.score: 18.0
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  33. Guillermina Bogdan (2013). Religion in Republican Rome: rationalization and ritual change. Argos 36 (1):202-205.score: 12.0
    En este artículo, nos preguntamos si es pertinente un análisis del personaje de Medea de Eurípides, y más concretamente, de su filicidio, a la luz de la doctrina aristotélica de la acción. Resulta dudoso, y quizás equívoco, hablar de "responsabilidad" (en sentido aristotélico) en el caso de la heroína, ya que sus motivaciones, como las de todo héroe trágico, tienen un doble signo: enfrentado a una ἀνάγκη superior, también desea lo que está forzado a hacer. Además, Medea no es una (...)
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  34. Hernán Borisonik & Fernando Beresñak (2012). Bíos y zoé: una discusión en torno a las prácticas de dominación ya la política. Astrolabio: Revista Internacional de Filosofía 13:82-90.score: 12.0
    La biopolítica ha devenido, sin duda, una de las categorías centrales para la reflexión política contemporánea. Dada su importancia, resulta imperioso avanzar sobre algunas operaciones teóricas que no logran dar cuenta de su especificidad, en tanto que administración de la vida como forma de dominación. Al respecto, y con la intención de rehabilitar la conceptualización de la política, nos interesa demostrar cómo la aparente dicotomía entre zoé y bíos que pretende discutir Agamben no encuentra respaldo en los textos que él (...)
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  35. Joseph Ciaudo, Zhang Junmai (Carsun Chang). Internet Encyclopedia of Philosophy.score: 12.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  36. Ralf-Dieter Schindler (1998). On a Chang Conjecture. II. Archive for Mathematical Logic 37 (4):215-220.score: 12.0
    Continuing [7], we here prove that the Chang Conjecture $(\aleph_3,\aleph_2) \Rightarrow (\aleph_2,\aleph_1)$ together with the Continuum Hypothesis, $2^{\aleph_0} = \aleph_1$ , implies that there is an inner model in which the Mitchell ordering is $\geq \kappa^{+\omega}$ for some ordinal $\kappa$.
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  37. Iep Author, Zhang Junmai (Carsun Chang).score: 12.0
    Zhang Junmai (Carsun Chang, 1877-1969) Zhang Junmai (Chang Chun-mai, 1877-1969), also known as Carsun Chang, was an important twentieth-century Chinese thinker and a representative of modern Chinese philosophy. Zhang’s participation in “The Debate between Metaphysicians and Scientists” of 1923, in which he defended his Neo-Confucian views against those of Chinese progressives and scientists, made a […].
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  38. Yaʻaḳov Yeḥizḳiyah ben Aharon Tsevi Avigdor Fish, Shemuʼ Fish & el Aharon ben Yaʻaḳov Ḥizḳiyahu (eds.) (2005). Sefer Pedut Yaʻaḳov: Liḳuṭ Mi-Divre Ḥazal Bi-Devarim Ha-Meḳarvim Et Ha-Geʼulah. Ḥ. Mo. L..score: 12.0
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  39. Yaʻaḳov Yeḥizḳiyah ben Aharon Tsevi Avigdor Fish & Shemuʼel Aharon ben Yaʻaḳov Ḥizḳiyahu Fish (eds.) (2005). Sefer Pedut Yaʻaḳov: Liḳuṭ Mi-Divre Ḥazal Bi-Devarim Ha-Meḳarvim Et Ha-Geʼulah. Sefer Davar Be-Shem Omro: Liḳuṭ U-Veʼur Be-Godel Ha-Ḥiyuv Lomar Davar Be-Shem Omro. Ḥ. Mo. L..score: 12.0
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  40. Donald Gillies (2009). Hasok Chang Inventing Temperature: Measurement and Scientific Progress. British Journal for the Philosophy of Science 60 (1):221-228.score: 10.0
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  41. Norbert Anwander (2001). Ruth Chang, Incommensurability, Incomparability and Practical Reason. Ethical Theory and Moral Practice 4 (2):193-195.score: 10.0
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  42. Daniel Raveh (2008). Ayam Aham Asmīti : Self-Consciousness and Identity in the Eighth Chapter of the Chāndogya Upanişad Vs. Śankara's Bhāşya. [REVIEW] Journal of Indian Philosophy 36 (2):319-333.score: 10.0
    The article offers a close reading of the famous upanişadic story of Indra, Virocana and Prajāpati from the eighth chapter of the Chāndogya-Upanişad versus Śankara’s bhāşya, with special reference to the notions of suşupti and turīya. That Śankara is not always loyal to the Upanişadic texts is a well-known fact. That the Upanişads are (too) often read through Śan-kara’s Advaitic eyes is also known. The following lines will not merely illustrate the gap between text and commentary but will also reveal (...)
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  43. Walter Sinnott‐Armstrong (1999). Ruth Chang, Ed., Incommensurability, Incomparability, and Practical Reason:Incommensurability, Incomparability, and Practical Reason. Ethics 110 (1):190-192.score: 10.0
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  44. Kai-wing Chow (1993). Ritual, Cosmology, and Ontology: Chang Tsai's Moral Philosophy and Neo-Confucian Ethics. Philosophy East and West 43 (2):201-228.score: 10.0
  45. Adam Morton (2000). Incommensurability, Incomparability, and Practical Reason, Ruth Chang (Ed.), Harvard University Press, 1998, 303 Pages. [REVIEW] Economics and Philosophy 16 (1):147-174.score: 10.0
  46. Tang Chün-I. (1956). Chang Tsai's Theory of Mind and its Metaphysical Basis. Philosophy East and West 6 (2):113-136.score: 10.0
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  47. Derek K. Heyman (1997). Dual and Non-Dual Ontology in Satre and MahāyāNa Buddhism. Man and World 30 (4):431-443.score: 10.0
    This paper examines Sartre's dualistic ontology in the light of the non-duality asserted by Mahayana Buddhism. In the first section, I show, against the objection of Hazel E. Barnes, that Sartre and Buddhism have comparable theories of consciousness. The second section discusses Steven W. Laycock's use of Zen philosophy to solve the Sartrean metaphysical problem regarding the origin of being for-itself. This solution involves rejecting the ontological priority of being in-itself in favor of the Buddhist understanding of interdependent origination (pratitya-samutpada) (...)
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  48. Nivia Álvarez Aguilar, Carmen Marín Rodríguez & Arturo Torres Bugdud (2012). Tutor-student interaction in Higher Education; an approach to its diagnosis. Humanidades Médicas 12 (3):409-426.score: 10.0
    Los acelerados cambios científicos tecnológicos y sociales exigen de los centros de Educación Superior la búsqueda de nuevas vías y el perfeccionamiento de las ya existentes para lograr egresados más competentes. La tutoría se identifica como un proceso educativo que debe favorecer el pleno desarrollo personal e integral del estudiante, en el que éste se conciba como sujeto activo y responsable de su propio proceso de formación. En este sentido cobra una especial importancia el proceso de interacción en el desarrollo (...)
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  49. Paul E. Walker, Abu Ya‘Qub Al-Sijistani. Internet Encyclopedia of Philosophy.score: 10.0
  50. Akihiko Akamatsu (1999). The Two Kinds of anumĀNa in Bhartrhari's VĀkyapadĪya. Journal of Indian Philosophy 27 (1/2):17-22.score: 10.0
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