Search results for 'Yeu-Quang Wong' (try it on Scholar)

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  1. Yeu-Quang Wong (1992). The Continuity of Chinese Humanism in the Shang-Chou Period. Journal of Chinese Philosophy 19 (4):445-462.score: 870.0
  2. Kai-Yee Wong, Reply to Kai-Yee Wong and Chris Fraser.score: 210.0
    I thought the paper by Kai-yee Wong and Chris Fraser was fascinating and insightful. Two things I especially appreciated are the clarity with which they summarize my views. I think they are quite fair and accurate. Second, I appreciate their suggestion that the way to deal with the practical problem of weakness of will has much to do with the role of the Background in shaping our actions. I think they are especially on the right track when they say (...)
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  3. David Wong (1987). The Author Responds: Wong to Fuller. Social Epistemology 1 (4):365 – 371.score: 180.0
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  4. David B. Wong (2006). Natural Moralities: A Defense of Pluralistic Relativism. Oxford University Press.score: 60.0
    David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and (...)
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  5. Robin Snell & Amy Wong (2013). Conservative Transformation: Actively Managed Corporate Volunteerism in Hong Kong. [REVIEW] Asian Journal of Business Ethics 2 (1):35 - 63.score: 60.0
    Abstract Our Hong Kong-based study used interviews with volunteers and other stakeholders to investigate the perceived integrity and commitment of firms’ adoption of actively managed corporate volunteerism (AMCV), to examine whether AMCV was removing barriers against voluntary community service work and to identify volunteers’ motives for AMCV involvement. Interviewees perceived that firms were adopting strategically instrumental approaches to AMCV, combining community service provision with corporate image promotion and/or with organisational development. They indicated that although AMCV was mobilizing people, who would (...)
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  6. Eva Wong (ed.) (1999). The Pocket Tao Reader. Distributed in the U.S. By Random House.score: 60.0
    "The Tao that can be spoken of is not the real Way" reads a famous line from the Tao-te Ching. But although the Tao cannot be described in words, words can convey a fleeting glimpse of that mysterious source of life. Here, in miniature, is a beginner's entree into the vast treasury of the Taoist canon: the shamanic songs that are the roots of Taoism; the Tao-te Ching, Chuang-tzu, and Lieh-tzu; stories of Taoist immortals and magicians, and guidelines on meditation (...)
     
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  7. Wai-hung Wong (2009). The Cosmic Lottery. International Journal for Philosophy of Religion 66 (3):155 - 165.score: 30.0
    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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  8. Hong Yu Wong (2005). The Metaphysics of Emergence. Noûs 39 (4):658 - 678.score: 30.0
    The following framework of theses, roughly hewn, shapes contemporary discussion of the problem of mental causation: (1) Non-Identity of the Mental and the Physical Mental properties and states cannot be identified with specific physical properties and states. (2) Causal Closure (Completeness) of the Physical The objective probability of every physical event is fixed by prior physical events and laws alone. (This thesis is sometimes expressed in terms of explanation: In tracing the causal history of any physical event, one need not (...)
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  9. David B. Wong (1995). Pluralistic Relativism. Midwest Studies in Philosophy 20 (1):378-399.score: 30.0
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  10. Kai-Yee Wong, Computers, Mathematical Proof, and a Priori Knowledge.score: 30.0
    The computer played an essential role in the proof given by Kenneth Appel and Kenneth Henken of the Four-Color Theorem (4CT).1 First proposed in 1852 by Francis Guthrie, the four color problem is to determine whether four colors are sufficient to color any map on a plane so that no adjacent regions have the same color. Appel and Heken’s proof involves a lemma that a certain ‘avoidable’ set U of configurations is reducible. The proof of this critical lemma requires certain (...)
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  11. 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.score: 30.0
    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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  12. David B. Wong (2009). Emotion and the Cognition of Reasons in Moral Motivation. Philosophical Issues 19 (1):343-367.score: 30.0
  13. 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.score: 30.0
     ’ 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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  14. David B. Wong (2006). The Meaning of Detachment in Daoism, Buddhism, and Stoicism. Dao: A Journal of Comparative Philosophy 5 (2):207-219.score: 30.0
  15. Kenman Wong (2000). The Development of Computer Ethics: Contributions From Business Ethics and Medical Ethics. Science and Engineering Ethics 6 (2):245-253.score: 30.0
    In this essay, we demonstrate that the field of computer ethics shares many core similarities with two other areas of applied ethics, Academicians writing and teaching in the area of computer ethics, along with practitioners, must address ethical issues that are qualitatively similar in nature to those raised in medicine and business. In addition, as academic disciplines, these three fields also share some similar concerns. For example, all face the difficult challenge of maintaining a credible dialogue with diverse constituents such (...)
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  16. Kai-Yee Wong (2006). Two-Dimensionalism and Kripkean A Posteriori Necessity. In Manuel Garcia-Carpintero & Josep Macià (eds.), Two-Dimensional Semantics. Oxford University Press.score: 30.0
    The essence of the associated-proposition strategy is to distinguish the necessary proposition _expressed by_ a sentence.
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  17. Kai-Yee Wong (1996). Sentence-Relativity and the Necessary a Posteriori. Philosophical Studies 83 (1):53 - 91.score: 30.0
  18. Wai-hung Wong (2009). Internalism About Justification and the Skeptic's Dilemma. Erkenntnis 71 (3):361 - 375.score: 30.0
    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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  19. David B. Wong (2008). Constructing Normative Objectivity in Ethics. Social Philosophy and Policy 25 (1):237-266.score: 30.0
    This essay explains the inescapability of moral demands. I deny that the individual has genuine reason to comply with these demands only if she has desires that would be served by doing so. Rather, the learning of moral reasons helps to shape and channel self- and other-interested motivations so as to facilitate and promote social cooperation. This shaping happens through the “embedding” of reasons in the intentional objects of motivational propensities. The dominance of the instrumental conception of reason, according to (...)
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  20. Wai-hung Wong (2008). Meaningfulness and Identities. Ethical Theory and Moral Practice 11 (2):123-148.score: 30.0
    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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  21. Wai-hung Wong (2008). What Williamson's Anti-Luminosity Argument Really Is. Pacific Philosophical Quarterly 89 (4):536-543.score: 30.0
    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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  22. Meiling Wong (2010). Guanxi Management as Complex Adaptive Systems: A Case Study of Taiwanese Odi in China. [REVIEW] Journal of Business Ethics 91 (3):419 - 432.score: 30.0
    In China, guanxi is the basis on which Chinese exchange a lifetime of favors, resources, and business leverage. Guanxi is considered a unique construct and a product of Confucian values and the contemporary political and socioeconomic system in Chinese society. With its cultural embeddings guanxi , as the social norm of conduct, functions as complex adaptive systems that expand and interconnect to become well-knit social networks; meanwhile the functions of well-fixing and self-reinforcement of the guanxi networks ( chuens ) are (...)
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  23. David B. Wong (1989). Universalism Versus Love with Distinctions: An Ancient Debate Revived. Journal of Chinese Philosophy 16 (3-4):251-272.score: 30.0
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  24. Hong Yu Wong, Emergent Properties.score: 30.0
    Emergence is a notorious philosophical term of art. A variety of theorists have appropriated it for their purposes ever since George Henry Lewes gave it a philosophical sense in his 1875 Problems of Life and Mind. We might roughly characterize the shared meaning thus: emergent entities (properties or substances) ‘arise’ out of more fundamental entities and yet are ‘novel’ or ‘irreducible’ with respect to them. (For example, it is sometimes said that consciousness is an emergent property of the brain.) Each (...)
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  25. Kai -Yee Wong (1991). A Priority and Ways of Grasping a Proposition. Philosophical Studies 62 (2):151 - 164.score: 30.0
  26. Kai-Yee Wong (2007). Euthanasia, Intentions, and the Doctrine of Killing and Letting Die. In A. Yeung & H. Li (eds.), New Essays in Applied Ethics: Animal Rights, Personhood, and the Ethics of Killing. Palgrave McMillan.score: 30.0
    In 1996, the 9th Circuit Court of Appeal of United States ruled that a Washington law banning physician-assisted suicide was unconstitutional. In the same year, the 2nd Circuit found a similar law in New York unconstitutional. One year later, the U.S. Supreme Court reversed both rulings, saying that there was no constitutional right to assisted suicide. However, the Court also made plain that they did not reject such a right in principle and that “citizens are free to press for permissive (...)
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  27. David B. Wong (2006). Moral Reasons: Internal and External. Philosophy and Phenomenological Research 72 (3):536 - 558.score: 30.0
    The view defended is one sense externalist on the relation between moral reasons and motivation: A's having a moral reason to do X does not necessarily imply that A has a motivation that would support A's doing X via some appropriate deliberative route. However, it is in another sense externalist in holding that there are the kind of moral reasons there are only if the relevant motivational capacities are "generally present" in human beings, if not in all individuals. The process (...)
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  28. Hong Yu Wong (2006). Emergents From Fusion. Philosophy of Science 73 (3):345-367.score: 30.0
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  29. Kai Yee Wong, Rigid Designation, Existence and Semantics for Quantified Modal Logic.score: 30.0
    In an English article (‘On Expressions’) Professor Shen Youding writes, ‘the meaning of a name is not the object which is mentioned by means of it’ (Shen 1992: 11). This remark touches on a big issue that has divided contemporary philosophers of language. On the one side is the Millian (after J.S. Mill), who maintains that the semantic value of a name is the object which it designates, denotes, or refers to (as I use them here, these three terms are (...)
     
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  30. Wai-hung Wong (2006). Moore, the Skeptic, and the Philosophical Context. Pacific Philosophical Quarterly 87 (2):271–287.score: 30.0
    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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  31. Richard Corry, Robert N. Brandon, H. Frederik Nijhout, Richard Dawid, Ron Mallon, Jonathan M. Weinberg & Hong Yu Wong (2006). Causal Realism and the Laws of Nature. In Borchert (ed.), Philosophy of Science. Macmillan. 261-276.score: 30.0
  32. David Wong (2011). Kupperman, Joel J., Six Myths About the Good Life: Thinking About What Has Value. Dao: A Journal of Comparative Philosophy 10 (1):107-109.score: 30.0
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  33. Y. H. Wong & Ricky Yee-kwong Chan (1999). Relationship Marketing in China: Guanxi, Favouritism and Adaptation. [REVIEW] Journal of Business Ethics 22 (2):107 - 118.score: 30.0
    One of the hot research topics today is relationship marketing. However, little research has been carried out in understanding the complex concepts of Guanxi (relationship) in a Chinese society. This research describes a study to operate the constructs of guanxi and explores the importance of guanxi in relationship development in order to present a new Guanxi framework. A study of both Western and Chinese literature provides foundations of the Guanxi perspectives. The constructs of adaptation, trust, opportunism and favour are identified. (...)
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  34. Ricky Y. K. Chan, Y. H. Wong & T. K. P. Leung (2008). Applying Ethical Concepts to the Study of “Green” Consumer Behavior: An Analysis of Chinese Consumers' Intentions to Bring Their Own Shopping Bags. [REVIEW] Journal of Business Ethics 79 (4):469 - 481.score: 30.0
    Drawing on the general ethics and social psychology literature, this study presents a model to delineate the major factors likely to affect consumers’ intentions to bring their own shopping bags when visiting a supermarket (called “bring your own bags” or “BYOB” intention). The model is empirically validated using a survey of 250 Chinese consumers. Overall, the findings support the hypothesized direct influence of teleological evaluation and habit on BYOB (...)
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  35. Annette J. Browne, Colleen Varcoe, Victoria Smye, Sheryl Reimer-Kirkham, M. Judith Lynam & Sabrina Wong (2009). Cultural Safety and the Challenges of Translating Critically Oriented Knowledge in Practice. Nursing Philosophy 10 (3):167-179.score: 30.0
    Cultural safety is a relatively new concept that has emerged in the New Zealand nursing context and is being taken up in various ways in Canadian health care discourses. Our research team has been exploring the relevance of cultural safety in the Canadian context, most recently in relation to a knowledge-translation study conducted with nurses practising in a large tertiary hospital. We were drawn to using cultural safety because we conceptualized it as being compatible with critical theoretical perspectives that foster (...)
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  36. Wai-Hung Wong & Zanja Yudell (2013). How Fallacious is the Consequence Fallacy? Philosophical Studies 165 (1):221-227.score: 30.0
    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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  37. David B. Wong (1990). A Relativist Alternative to Antirealism. Journal of Philosophy 87 (11):617-618.score: 30.0
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  38. Wai-Hung Wong (2005). The Skeptical Paradox and the Indispensability of Knowledge-Beliefs. Synthese 143 (3):273-290.score: 30.0
    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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  39. Kai-Yee Wong, Weakness of Will, the Background, and Chinese Thought.score: 30.0
    This essay applies John Searle’s account of weakness of will to explore the classical Chinese problem of weak-willed action. Searle’s discussion focuses on the shortcomings of the Western classical model of rationality in explaining weakness of will, so he naturally says little about the practical ethical problem of overcoming weak-willed action, the focus of the relevant Chinese texts. Yet his theory of action, specifically his notion of the Background, suggests a compelling approach to the practical issue, one that converges with (...)
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  40. David B. Wong (2009). Identifying with Nature in Early Daoism. Journal of Chinese Philosophy 36 (4):568-584.score: 30.0
  41. Pak-Hang Wong (2013). Technology, Recommendation and Design: On Being a 'Paternalistic' Philosopher. Science and Engineering Ethics 19 (1):27-42.score: 30.0
    Philosophers have talked to each other about moral issues concerning technology, but few of them have talked about issues of technology and the good life, and even fewer have talked about technology and the good life with the public in the form of recommendation. In effect, recommendations for various technologies are often left to technologists and gurus. Given the potential benefits of informing the public on their impacts on the good life, however, this is a curious state of affairs. In (...)
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  42. Ching-Wa Wong (2011). Values, Desires, and Love: Reflections on Wollheim's Moral Psychology. Ratio 24 (1):78-90.score: 30.0
    In The Thread of Life, Richard Wollheim argues that a person's sense of value is grounded in the power of love to generate certain favourable perceptions of an object. Following from his view is a psychoanalytic conception of valuing as constituted by the imaginative force of phantasy, rather than rational deliberation. In this paper, I shall defend this conception with a view to explaining the relation between values and desires. I suggest that valuing qua phantasy-making can ‘tune up’ a person's (...)
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  43. Donald Sandner & Steven H. Wong (eds.) (1997). The Sacred Heritage: The Influence of Shamanism on Analytical Psychology. Routledge.score: 30.0
    Although in modern times and clinical settings, we rarely see the old characteristics of tribal shamanism such as deep trances, out-of-body experiences, and soul retrieval, the archetypal dreams, waking visions and active imagination of modern depth psychology represents a liminal zone where ancient and modern shamanism overlaps with analytical psychology. These essays explore the contributors' excursions as healers and therapists into this zone. The contributors describe the many facets shamanism and depth psychology have in common: animal symbolism; recognition of the (...)
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  44. David B. Wong (1991). Is There a Distinction Between Reason and Emotion in Mencius? Philosophy East and West 41 (1):31-44.score: 30.0
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  45. James Wong (1997). The “Making” of Teenage Pregnancy. International Studies in the Philosophy of Science 11 (3):273 – 288.score: 30.0
    I will do two things in this paper. First, I examine the issue of construction in the social sciences by using “teenage pregnancy” as an example. Following Michel Foucault's genealogical studies, I show that new categories were constructed to study teenage pregnancies, but that the construction involved does not support an extreme theory of construction—a theory which allows of nothing like “reality”. Second, I study the interaction between the categories used in investigations of teenage pregnancies and those to whom such (...)
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  46. Wai-Hung Wong (1993). Donald Davidson's Theory of Interpretation. Dissertation, University of Hong Kongscore: 30.0
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  47. Kai-Yee Wong, Implicature, Conditional Strengthening, and Argumentation.score: 30.0
    Arguments are movements of thought. From a logical point of view, such a movement is justifiable as it tends to preserve or transmit truth. To speak of such tendency is to abstract from particular movements of thought and to ascent to the forms of such movements. Thus logical theory is said to concern rules of validity or cogency that one may use to evaluate forms of arguments, forms as may be instantiated by particular sets of statements which we may use (...)
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  48. David Wong (1986). On Moral Realism Without Foundations. Southern Journal of Philosophy 24 (S1):95-113.score: 30.0
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  49. Wan-chi Wong (2006). Understanding Dialectical Thinking From a Cultural-Historical Perspective. Philosophical Psychology 19 (2):239 – 260.score: 30.0
    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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  50. Marion Hourdequin & David B. Wong (2005). A Relational Approach to Environmental Ethics. Journal of Chinese Philosophy 32 (1):19–33.score: 30.0
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