Search results for 'Ying-Quan Tan' (try it on Scholar)

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  1.  21
    De-Fu Yap, Wing-Chee So, Ju-Min Melvin Yap, Ying-Quan Tan & Ruo-Li Serene Teoh (2011). Iconic Gestures Prime Words. Cognitive Science 35 (1):171-183.
    Using a cross-modal semantic priming paradigm, both experiments of the present study investigated the link between the mental representations of iconic gestures and words. Two groups of the participants performed a primed lexical decision task where they had to discriminate between visually presented words and nonwords (e.g., flirp). Word targets (e.g., bird) were preceded by video clips depicting either semantically related (e.g., pair of hands flapping) or semantically unrelated (e.g., drawing a square with both hands) gestures. The duration of gestures (...)
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  2.  5
    De‐Fu Yap, Wing‐Chee So, Ju‐Min Melvin Yap, Ying‐Quan Tan & Ruo‐Li Serene Teoh (2011). Iconic Gestures Prime Words. Cognitive Science 35 (1):171-183.
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  3. Xiaoli Tan (2012). He Er Bu Tong: An le Zhe Ru Xue Dian Ji Ying Yi Yan Jiu = Seeking Harmony with Differences: A Study on Roger Ames' English Translation of Confucian Classics. Zhong Yang Bian Yi Chu Ban She.
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  4. Peh Tan Ying, Lalit K. R. Krishna & Alethea Yee Chung Peng (2015). A Palliative Care Model for the Elucidation of Intention Within the Multi-Disciplinary Team. Asian Bioethics Review 7 (4):359-370.
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  5.  2
    Ying Li, Hongduo Caö & Yong Tan (2011). Novel Method of Identifying Time Series Based on Network Graphs. Complexity 17 (1):13-34.
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  6. L. J. Ying (2001). Madam Lin Ju Ying. Interview by Anne Davis. Nursing Ethics 8 (6):484-486.
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  7. Yaohua Chen (2010). Ren Quan Bu Shi Bo Lai Pin: Kua Wen Hua Zhe Xue de Ren Quan Tan Jiu = Human Rights and Culture an Intercultural Philosophical Study on Human Rights. Wu Nan Tu Shu Chu Ban Gu Fen You Xian Gong Si.
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  8.  27
    Sor-hoon Tan (2010). Authoritative Master Kong (Confucius) in an Authoritarian Age. Dao: A Journal of Comparative Philosophy 9 (2):137-149.
    Employing the distinction between the authoritarian (based on coercion) and the authoritative (based on excellence), this study of the understanding of authority in the Analects argues against interpretations of Confucianism which cast Confucius himself as advocating authoritarianism. Passages with key notions such as shang 上 and xia 下; fu 服 and cong 從; quan 權 and wei 威, are analyzed to illuminate ideas of hierarchy, obedience, and the nature of authority itself in the text. The evidence pieced together reveals the (...)
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  9. Junrong Liu, Qiang Zhang & Xiaomei Zhai (eds.) (2010). Dang Dai Sheng Ming Lun Li de Zheng Ming Yu Tan Tao: Di 2 Jie Quan Guo Sheng Ming Lun Li Xue Xue Shu Hui Yi Lun Cong = Dangdaishengminglunlide Zhengmingyutantao. Zhong Yang Bian Yi Chu Ban She.
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  10. 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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  11. Wang Xueming (ed.) (2009). Luo Ji Xue Ji Qi Ying Yong Yan Jiu: Di Si Jie Quan Guo Luo Ji Xi Tong Zhi Neng Ke Xue Yu Xin Xi Ke Xue Xue Shu Hui Yi Lun Wen Ji. Gui Zhou Min Zu Chu Ban She.
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  12. Yamin Xu (2006). Yin Yue Yu Kong Jian: Guan Yu Yin Yue Ying Xiang Ji Fa Zhi Tan Tao = Music and Space: The Techniques of Acoustic Composition. Zhongguo Wen Hua da Xue Huagang Chu Ban Bu.
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  13. Jianwen Yao (2007). Zheng Quan, Wen Hua Yu She Hui Jing Ying: Zhongguo Chuan Tong Dao de Wei Xi Ji Zhi Ji Qi Jie Ti Yu Dang Dai Qi Shi = Zhengquan Wenhua Yu Shehui Jingying. Jilin Ren Min Chu Ban She.
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  14. Dingsheng Yuan & Bingsheng Huang (eds.) (2005). Sheng Tai Mei Xue Tan Suo: Quan Guo di San Jie Sheng Tai Mei Xue Xue Shu Yan Tao Hui Lun Wen Ji. Min Zu Chu Ban She.
     
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  15. Jixiong Zheng (2008). Dai Dongyuan Jing Dian Quan Shi de Si Xiang Shi Tan Suo. Guo Li Tai Wan da Xue Chu Ban Zhong Xin.
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  16.  75
    Kok-Chor Tan (2004). Justice Without Borders: Cosmopolitanism, Nationalism, and Patriotism. Cambridge University Press.
    Kok-Chor Tan argues that the cosmopolitan idea of global justice may be understood in such a way that it can accept nationalist and patriotic commitments. Tan believes that cosmopolitan justice need not deny the worth of the ordinary non-impartial values even as it defends a vision of global egalitarianism. Properly understood, it can set the limits for nationalist and patriotic efforts without denying the moral independence of these partial pursuits.
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  17.  33
    Kok-Chor Tan (2012). Justice, Institutions, and Luck: The Site, Ground, and Scope of Equality. OUP Oxford.
    Kok-Chor Tan addresses three key questions in political philosophy: Where does distributive equality matter? Why does it matter? And among whom does it matter? He argues for an institutional site for egalitarian justice, a luck-egalitarian ideal of why equality matters, and a global scope for distributive justice.
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  18.  9
    Charlene Tan (2012). “Our Shared Values” in Singapore: A Confucian Perspective. Educational Theory 62 (4):449-463.
    In this essay Charlene Tan offers a philosophical analysis of the Singapore state's vision of shared citizenship by examining it from a Confucian perspective. The state's vision, known formally as “Our Shared Values,” consists of communitarian values that reflect the official ideology of multiculturalism. This initiative included a White Paper, entitled Shared Values, which presented pejorative assessments of the ideals of “individual rights” and “individual interests” as antithetical to national interests. Rejecting this characterization, Tan argues that a dominant Confucian perspective (...)
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  19. Kok-Chor Tan (2014). Justice, Institutions, and Luck: The Site, Ground, and Scope of Equality. OUP Oxford.
    Kok-Chor Tan addresses three key questions in political philosophy: Where does distributive equality matter? Why does it matter? And among whom does it matter? He argues for an institutional site for egalitarian justice, a luck-egalitarian ideal of why equality matters, and a global scope for distributive justice.
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  20. Ying Yang & Yudong Zhang (eds.) (2004). Sheng Huo Zhe Xue: Tan Jiu Zhong de Makesi Zhu Yi Zhe Xue = Philosophy of Life: Study on Marxism Philosophy. She Hui Ke Xue Wen Xian Chu Ban She.
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  21. Sor-Hoon Tan (2005). Review: Of Diversities and Comparisons .. [REVIEW] Philosophy East and West 55 (1):111 - 124.
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  22. Kok-Chor Tan (2008). A Defense of Luck Egalitarianism. Journal of Philosophy 105 (11):665-690.
  23.  14
    Doreen Tan & Robin Stanley Snell (2002). The Third Eye: Exploring Guanxi and Relational Morality in the Workplace. [REVIEW] Journal of Business Ethics 41 (4):361 - 384.
    We examine the use of Confucian relational morality as an alternative reference point to that of modernist morality in judging workplace ethical conduct. A semi-structured interview based study involving 46 ethnic Chinese managers and 30 non-Chinese expatriate managers in Singapore, provided evidence of the use of traditional guanxi-linked morality as a moral resource by some of the former group in judging workplace ethical dilemmas. While such morality played only a minor role in moral reasoning, and was (...)
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  24.  23
    Justin Tan (2009). Institutional Structure and Firm Social Performance in Transitional Economies: Evidence of Multinational Corporations in China. [REVIEW] Journal of Business Ethics 86 (2):171 - 189.
    With the expansion of multinational corporations (MNCs), the alarming upsurge in widely publicized and notable corporate scandals involving MNCs in emerging markets has begun to draw both academic and managerial attention to look beyond home market practices to the pressing concern of CSR in emerging markets. Previous studies on CSR have focused primarily on Western markets, reserving limited discussions in addressing the issue of MNC attitudes and CSR practices in their emerging host markets abroad. Despite this incongruity in academic response (...)
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  25.  10
    Justin Tan & Irene Hau-Siu Chow (2009). Isolating Cultural and National Influence on Value and Ethics: A Test of Competing Hypotheses. [REVIEW] Journal of Business Ethics 88 (1):197 - 210.
    We live in an increasingly globalizing world, in which countries are closely linked by international trade and investment ties. Cross-cultural comparative studies of national values and ethics have attracted growing research interest in recent years, because shared practices, values and ethical standards depend on shared beliefs. However, the findings of such studies have been unable to reach a consensus on the impact of culture on ethics-related attitudes and behavior. Empirically, many "cross–cultural" differences reported by previous studies might actually stem from (...)
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  26. Kok-Chor Tan (2006). The Boundary of Justice and The Justice of Boundaries. Canadian Journal of Law and Jurisprudence 29 (2):319-344.
    Two classes of arguments are often deployed by the anti-global egalitarians against attempts to universalize the demands of distributive equality. One are arguments attempting to show that global egalitarians have misconstrued the reasons for why equality matters domestically, and hence have wrongly extended these reasons to the global arena. These arguments hold that the boundary of distributive justice is effectively coextensive with the boundaries of state. The other are arguments that attempt to show that membership in political societies generates special (...)
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  27.  42
    Yan Leung Cheung, Weiqiang Tan, Hee-Joon Ahn & Zheng Zhang (2010). Does Corporate Social Responsibility Matter in Asian Emerging Markets? Journal of Business Ethics 92 (3):401 - 413.
    This study addresses the question whether corporate social responsibility (CSR) matters in Asian Emerging Markets. Based on CSR scores compiled by Credit Lyonnais Securities (Asia), we assess the CSR performance of major Asian firms over a period of 3 years, from 2001 to 2004. The results show that there is a positive and significant relation between CSR and market valuation among Asian firms. We further find that CSR is positively related to the market valuation of the subsequent year. More importantly, (...)
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  28. Kok-Chor Tan (2006). The Duty to Protect. In Terry Nardin & Melissa Williams (eds.), Humanitarian Intervention. New York University Press
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  29. Kok-Chor Tan (2011). Luck, Institutions, and Global Distributive Justice. European Journal of Political Theory 10 (3):394-421.
    Luck egalitarianism provides one powerful way of defending global egalitarianism. The basic luck egalitarian idea that persons ought not to be disadvantaged compared to others on account of his or her bad luck seems to extend naturally to the global arena, where random factors such as persons’ place of birth and the natural distribution of the world’s resources do affect differentially their life chances. Yet luck egalitarianism as an ideal, as well as its global application, has come under severe criticisms (...)
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  30.  5
    Kok-Chor Tan (2000). Toleration, Diversity, and Global Justice. Penn State Press.
    The "comprehensive liberalism" defended in this book offers an alternative to the narrower "political liberalism" associated with the writings of John Rawls.
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  31.  47
    Kok-Chor Tan (2010). Enforcing Cosmopolitan Justice: The Problem of Intervention. In Roland Pierik & Wouter Werner (eds.), Cosmopolitanism in Context. Cambridge University Press
  32. Kok-Chor Tan (2005). International Toleration: Rawlsian Versus Cosmopolitan. Leiden Journal of International Law 18 (4):685-710.
  33.  11
    Justin Tan (2009). Multinational Corporations and Social Responsibility in Emerging Markets: Opportunities and Challenges for Research and Practice. [REVIEW] Journal of Business Ethics 86 (2):151 - 153.
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  34.  13
    Jacinta Tan & Tony Hope (2008). Treatment Refusal in Anorexia Nervosa : A Challenge to Current Concepts of Capacity. In Guy Widdershoven (ed.), Empirical Ethics in Psychiatry. Oxford University Press 187--210.
  35. K. Cohen Tan, Between Mārga and Démarche: A Course in Emptiness & Différance.
    This thesis forwards a path-based hermeneutics as a middle path (Skt. madhyamā-pratipad) between Deconstruction and Mādhyamaka, in order to understand our existential relatedness without reference to Being. It does not attempt to do so by way of a comparative analysis, which I believe results inevitably in some form of reification of both in terms of their method. Rather, what I see as unique to both Deconstruction and Mādhyamaka is this very lack of method – hermeneutical or otherwise – hence underscoring (...)
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  36.  36
    Kok-Chor Tan (2008). National Responsibility, Reparations and Distributive Justice. Critical Review of International Social and Political Philosophy 11 (4):449-464.
  37. Julius B. Barbanel, Carlos A. Diprisco & It Beng Tan (1984). Many-Times Huge and Superhuge Cardinals. Journal of Symbolic Logic 49 (1):112-122.
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  38.  62
    Kok-Chor Tan (1998). Liberal Toleration in Rawls's Law of Peoples. Ethics 108 (2):276-295.
  39. Sor-Hoon Tan (2005). Of Diversities and Comparisons .. [REVIEW] Philosophy East and West 55 (1):111 - 124.
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  40.  64
    Kok-Chor Tan (2007). Colonialism, Reparations, and Global Justice. In Jon Miller & Rahul Kumar (eds.), Reparations: Interdisciplinary Inquiries. Oxford University Press 280--306.
  41.  24
    Tony Hope, Jacinta Tan, Anne Stewart & Ray Fitzpatrick (2011). Anorexia Nervosa and the Language of Authenticity. Hastings Center Report 41 (6):19-29.
    It feels like there’s two of you inside—like there’s another half of you, which is my anorexia, and then there’s the real K [own name], the real me, the logic part of me, and it’s a constant battle between the two. The anorexia almost does become part of you, and so in order to get it out of you I think you do have to kind of hurt you in the process. I think it’s almost inevitable. We came to the (...)
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  42.  10
    Jacinta Tan, Anne Stewart, Ray Fitzpatrick & R. A. Hope (2007). Competence to Make Treatment Decisions in Anorexia Nervosa: Thinking Processes and Values. Philosophy, Psychiatry, and Psychology 13 (4):267-282.
  43. Kok-Chor Tan (2002). Liberal Nationalism and Cosmopolitan Justice. Ethical Theory and Moral Practice 5 (4):431-461.
    Many liberals have argued that a cosmopolitan perspective on global justice follows from the basic liberal principles of justice. Yet, increasingly, it is also said that intrinsic to liberalism is a doctrine of nationalism. This raises a potential problem for the liberal defense of cosmopolitan justice as it is commonly believed that nationalism and cosmopolitanism are conflicting ideals. If this is correct, there appears to be a serious tension within liberal philosophy itself, between its cosmopolitan aspiration on the one hand, (...)
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  44.  9
    Jonathan H. W. Tan & Friedel Bolle (2006). On the Relative Strengths of Altruism and Fairness. Theory and Decision 60 (1):35-67.
  45.  4
    Esther B. Del Brio, Toru Yoshikawa, Catherine E. Connelly & Wee Liang Tan (2013). The Effects of CEO Trustworthiness on Directors' Monitoring and Resource Provision. Journal of Business Ethics 118 (1):155-169.
    Because of the importance of board members’ resource provision and monitoring, a substantial body of research has been devoted to ascertaining how directors can be incented to perform their responsibilities. We use social exchange theory to empirically examine how board members’ resource provision and monitoring are affected by their perceptions of the CEOs’ trustworthiness. Our findings suggest that board members’ perceptions of the CEO’s ability, benevolence, and integrity have different effects on the board members’ resource provision and monitoring. Our results (...)
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  46.  34
    Wee Liang Tan, John N. Williams & Teck Meng Tan (2005). Defining the 'Social' in 'Social Entrepreneurship': Altruism and Entrepreneurship. International Entrepreneurship and Management Journal 1:353-365.
    What is social entrepreneurship? In, particular, what’s so social about it? Understanding what social entrepreneurship is enables researchers to study the phenomenon and policy-makers to design measures to encourage it. However, such an understanding is lacking partly because there is no universally accepted definition of entrepreneurship as yet. In this paper, we suggest a definition of social entrepreneurship that intuitively accords with what is generally accepted as entrepreneurship and that captures the way in which entrepreneurship may be altruistic. Based on (...)
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  47.  25
    Justin Tan & Anna E. Tan (2009). Managing Public Relations in an Emerging Economy: The Case of Mercedes in China. [REVIEW] Journal of Business Ethics 86 (2):257 - 266.
    This case study documents a high-profile incident involving the world-famous auto maker Daimler Benz with its customers in China. On the one hand, angry customers felt victimized by the auto maker's lack of willingness to take responsibility and its double standard between industrialized markets and emerging economies in dealing with customer complaints; on the other hand, the auto maker also felt frustrated at how this product warranty matter quickly escalated into a public relations nightmare. The case illustrates the complexity of (...)
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  48.  15
    Sor-Hoon Tan (2012). Democracy in Confucianism. Philosophy Compass 7 (5):293-303.
    Confucianism’s long historical association with despotism has cast doubts on its compatibility with democracy, and raise questions about its relevance in contemporary societies increasingly dominated by democratic aspirations. “Confucian democracy” has been described as a “contradiction in terms” and Asian politicians have appropriated Confucianism to justify resistance to liberalization and democratization. There has been a lively debate over the question of whether democracy can be found in Confucianism, from ancient texts such as the Analects and Mencius, to Confucian institutions such (...)
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  49.  34
    Sor-Hoon Tan (2011). The Dao of Politics: Li (Rituals/Rites) and Laws as Pragmatic Tools of Government. Philosophy East and West 61 (3):468-491.
    American philosopher John Dewey spent more than two years in China (1919–1921). During and after his visit, he wrote some fairly perceptive and insightful commentaries on China. These were published in periodicals such as the New Republic, Asia, and the China Review, and sometimes in newspapers such as the Baltimore Sun. However, there is hardly any discussion of Chinese philosophy in Dewey’s published works or even his papers and correspondence. Among his rare mentions of Chinese philosophy was an article published (...)
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  50.  12
    Sor-hoon Tan (2004). From Cannibalism to Empowerment: An Analects-Inspired Attempt to Balance Community and Liberty. Philosophy East and West 54 (1):52-70.
    Developed here is a Confucian balance between two key democratic ideals, liberty and community, by focusing on the Confucian notion of li (ritual), which has often been considered hostile to liberty. By adopting a semiotic approach to li and relating it to recent studies of ritual in various Western disciplines, li's contribution to communication and its aesthetic dimension are explored to show how emphasizing harmony without sacrificing reflective experience and personal fulfillment renders li a concept of moral empowerment of free (...)
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