Search results for 'Yuan Chang' (try it on Scholar)

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  1. Shiyin Chang (2009). Yi Zhong Qiu He: Dang Dai Xi Fang Duo Yuan Wen Hua Zhu Yi Zheng Zhi Si Xiang Yan Jiu = for Harmony Through Difference: Study on the Political Thoughts of Contemporary Multiculturalism in the West. Ren Min Chu Ban She.score: 360.0
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  2. Chung-Hua Shen & Yuan Chang (2009). Ambition Versus Conscience, Does Corporate Social Responsibility Pay Off? The Application of Matching Methods. Journal of Business Ethics 88 (1):133 - 153.score: 240.0
    In this article, we examine the effect of corporate social responsibility (CSR) on firms' financial performance (CSR-effect). Two competing hypotheses, social impact hypothesis and shift of focus hypothesis, are proposed to investigate this issue, where the former suggests that CSR has a positive relation with performance and the latter are opposite. In order to ensure the CSR-effect is not contaminated by other faeton or samples are randomly drawn, we employ four matching methods, Nearest, Caliper, Mahala and Mahala Caliper to match (...)
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  3. Chung-Yuan Chang (1974). Nirvana is Nameless. Journal of Chinese Philosophy 1 (3‐4):247-274.score: 240.0
  4. Chung-yuan Chang (1969). On Stephen C. Pepper's "on the Uses of Symbolism in Sculpture and Painting". Philosophy East and West 19 (3):279-283.score: 240.0
  5. Chung-Yuan Chang (1967). Ch'an Buddhism: Logical and Illogical. Philosophy East and West 17 (1/4):37-49.score: 240.0
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  6. Chung-yuan Chang (1970). Commentary on J. Glenn Gray's "Splendor of the Simple". Philosophy East and West 20 (3):241-246.score: 240.0
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  7. Chung-yuan Chang (1973). "The Essential Source of Identity" in Wang Lung-ch'I's Philosophy. Philosophy East and West 23 (1/2):31-47.score: 240.0
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  8. Yuan-Ching Chang (2008). Economic Interdependence and Third-Party International Interactions: A 30-Country Third-Party Bloc Case Study. Japanese Journal of Political Science 9 (1):63-87.score: 240.0
    The tradeactortargetconflict model to garner implications concerning trade and conflict interactions where third-party blocs are involved. The theoretical propositions supported by proofs are: (1) if the actor increases trade with a third-party who is a friend of the target, then the actor will decrease conflict toward the target; (2) if the actor increases trade with a third-party who is a rival of the target, then the actor will increase conflict toward the target. A 30-country sample from the Conflict and Peace (...)
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  9. Ting‐Fang Wang, Yuan‐Chih Chang, Chien‐Der Lee, Litzu Chen, Chia‐Seng Chang & Andrew H.‐J. Wang (2008). Authors' Reply to Correspondence From Egelman. Bioessays 30 (11‐12):1254-1255.score: 240.0
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  10. Chung-Yuan Chang (1963/1975). Creativity and Taoism: A Study of Chinese Philosophy, Art, & Poetry. Wildwood House.score: 240.0
  11. Chung-Yuan Chang (1958). Tao as Inner Experience. Zeitschrift für Religions- Und Geistesgeschichte 10 (1):15-23.score: 240.0
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  12. Yen-Yuan Chen, Likwang Chen, Tien-Shang Huang, Wen-Je Ko, Tzong-Shinn Chu, Yen-Hsuan Ni & Shan-Chwen Chang (2014). Significant Social Events and Increasing Use of Life-Sustaining Treatment: Trend Analysis Using Extracorporeal Membrane Oxygenation as an Example. BMC Medical Ethics 15 (1):21.score: 240.0
    Most studies have examined the outcomes of patients supported by extracorporeal membrane oxygenation as a life-sustaining treatment. It is unclear whether significant social events are associated with the use of life-sustaining treatment. This study aimed to compare the trend of extracorporeal membrane oxygenation use in Taiwan with that in the world, and to examine the influence of significant social events on the trend of extracorporeal membrane oxygenation use in Taiwan.
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  13. Fang‐Ying Yang, Chun‐Yuan Chang & Ying‐Shou Hsu (2008). Teacher Views About Constructivist Instruction and Personal Epistemology: A National Study in Taiwan. Educational Studies 34 (5):527-542.score: 240.0
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  14. Se-ho Chang (2007). Sagye Kim Chang-Saeng Ŭi Yehak Sasang. Kyŏngin Munhwasa.score: 180.0
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  15. Jihong Yuan (2009). She Hui Ke Xue Jie Shi Yan Jiu: Gui Lü / Gui Fan, Yuan Yin / Li You Yu She Hui Ke Xue Jie Shi. Zhongguo She Hui Ke Xue Chu Ban She.score: 180.0
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  16. Zhen Yuan & JongChul Ye (2013). Fusion of fNIRS and fMRI Data: Identifying When and Where Hemodynamic Signals Are Changing in Human Brains. Frontiers in Human Neuroscience 7.score: 140.0
  17. 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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  18. Manying Ip (1997). Unlikely Friends: Hu Shih and Chang Yuan-Chi. Chinese Studies in History 31 (1):55-85.score: 120.0
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  19. Sanping Liu (2007). Mei Xue de Chou Chang: Zhongguo Mei Xue Yuan Li de Hui Gu Yu Zhan Wang. Zhongguo She Hui Ke Xue Chu Ban She.score: 120.0
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  20. Rizhang Li (2010). Yuan Qi Yuan Mie Yu Zhen Wo Chang Cun: Guan Yu Ren de Cun Zai Yu Sheng Si. Kangde Chu Ban She.score: 120.0
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  21. 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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  22. 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
  23. Chang Liu (2009). Xin Jun Tong Gou: Zhongguo Gu Dai Zheng Zhi Si Xiang Shi de Yi Zhong Yuan Xing Fan Chou Fen Xi. Nan Kai da Xue Chu Ban She.score: 36.0
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  24. Chang Chung-yuan (1977). The Philosophy of Taoism According to Chuang Tzu. Philosophy East and West 27 (4):409-422.score: 30.0
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  25. Chang Chung-Yuan (1974). Tao: A New Way of Thinking. Journal of Chinese Philosophy 1 (2):137-152.score: 30.0
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  26. Chang Chung-Yuan (1976). Kant's Aesthetics and the East. Journal of Chinese Philosophy 3 (4):399-411.score: 30.0
  27. Hok-lam Chan (1975). The Rise of Ming T'ai-Tsu (1368-98): Facts and Fictions in Early Ming Official Historiography. Journal of the American Oriental Society 95 (4):679-715.score: 30.0
    It was a common practice of the Chinese official historiographers to employ pseudo-historical, semi-fictional source materials alongside the factual, ascertainable data in their narratives for prescribed political or didactic purposes despite their commitment to the time-honored principles of truth and objectivity in the Confucian-oriented traditional historiography. The intrusion of these non-historical elements in the imperial historical records illustrates, therefore, the adaptability of the source materials representing the popular tradition of the masses for the uses of the great tradition, and the (...)
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  28. Chang P'eng-Yuan (1984). Provincial Assemblies: The Emergence of Political Participation, 1909-1914. Chinese Studies in History 17 (3):3-28.score: 30.0
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  29. Chang K'ai-yüan (1980). Some Problems of Historical Research on the 1911 Revolution. Chinese Studies in History 13 (4):37-53.score: 30.0
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  30. Chang P'eng-Yuan (1989). Constitutionalism in the Late Qing—Conception and Practice. Chinese Studies in History 23 (1):3-22.score: 30.0
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  31. Chang P'eng-Yuan (1993). Hu Shih and Liang Ch'i-Ch'ao: Affinity and Tension Between Intellectuals of Two Generations. Chinese Studies in History 26 (4):3-49.score: 30.0
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  32. Yen-Chang Chen & Yen-Yuan Chen (2011). A Moderate Zero Line Approach: Opposing Thresholds Beyond the Zero Line. American Journal of Bioethics 11 (2):41 - 42.score: 24.0
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  33. 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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  34. T. M. P. Mahadevan & Hywel David Lewis (eds.) (1976). Philosophy, East and West: Essays in Honour of Dr. T. M. P. Mahadevan. Blackie & Son (India).score: 24.0
    Bhattacharyya, K. The Advaita concept of subjectivity.--Deutsch, E. Reflections on some aspects of the theory of rasa.--Nakamura, H. The dawn of modern thought in the East.--Organ, T. Causality, Indian and Greek.--Chatterjee, M. On types of classification.--Lacombe, O. Transcendental imagination.--Bahm, A. J. Standards for comparative philosophy.--Herring, H. Appearance, its significance and meaning in the history of philosophy.--Chang Chung-yuan. Pre-rational harmony in Heidegger's essential thinking and Chʼan thought.--Staal, J. F. Making sense of the Buddhist tetralemma.--Enomiya-Lassalle, H. M. The mysticism of (...)
     
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  35. 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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  36. Chenyang Li (2002). Revisiting Confucian Jen Ethics and Feminist Care Ethics: A Reply to Daniel Star and Lijun Yuan. Hypatia 17 (1):130 - 140.score: 22.0
    At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications.
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  37. 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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  38. 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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  39. 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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  40. 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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  41. 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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  42. 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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  43. Hui Zou (2010). The Philosophical Encounter Embodied by the Yuanming Yuan. Environmental Philosophy 7 (1):47-61.score: 18.0
    The Yuanming Yuan of the Qing dynasty was a magnificent imperial garden in Chinese history. The garden consisted of three Chinese gardens and a “Western-like garden” designed by the EuropeanJesuits. The garden encounter in the Yuanming Yuan provides a valuable case for studying cultural fusion in early modernity. This article redraws the traditional line of Daoist cosmology in Chinese imperial gardens by analyzing the fengshui layout of the Yuanming Yuan. Based on the Qing emperors’ writings, imperial archives, (...)
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  44. Wu Ch'eng Scholar, A. Yüan Dynasty Neo‐Confucian & David Gedalecia (1993). Wu Chueng: A Yuan Dynasty Neo-Confucian Scholar. Journal of Chinese Philosophy 20 (3):293-311.score: 18.0
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  45. 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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  46. Richard J. Smith (2013). Fathoming the Changes: The Evolution of Some Technical Terms and Interpretive Strategies in Yijing Exegesis. Journal of Chinese Philosophy 40 (S1):146-170.score: 18.0
    This essay maps the changing contours of Yijing 《易經》 (Classic of Changes, aka Changes) exegesis, focusing in particular on certain specialized terms that deal with the related problems of “knowing fate” (zhiming 知命) and “establishing fate” (liming 立命). Among the concepts to be discussed (listed alphabetically in pinyin transliteration) are hui 悔, ji 吉, jiu 咎, li 利, li 厲, lin 吝, wang 亡, heng 亨, wujiu 旡咎, xiong 凶, yong 用, yuan 元, and zhen 貞.
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  47. Wing-tsit Chan (1982). Chu Hsi and Yüan Neo-Confucianism. In Hok-lam Chan & William Theodore De Bary (eds.), Yüan Thought: Chinese Thought and Religion Under the Mongols. Columbia University Press.score: 18.0
     
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  48. John W. Dardess (1982). Confucianism, Local Reform, and Centralization in Late Yüan Chekiang, 1342-1359. In Hok-lam Chan & William Theodore De Bary (eds.), Yüan Thought: Chinese Thought and Religion Under the Mongols. Columbia University Press.score: 18.0
     
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  49. John D. Langlois Jr (1982). Law, Statecraft, and the Spring and Autumn Annals in Yüan Political Thought. In Hok-lam Chan & William Theodore De Bary (eds.), Yüan Thought: Chinese Thought and Religion Under the Mongols. Columbia University Press.score: 18.0
     
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  50. Yuanhe Lin (2007). Xun Ru Kao Shi Yu Zhongguo Guo Yue Kao Yuan. Xinjiapo Qing Nian Shu Ju.score: 18.0
    Xunzi yu ru shu kao shi -- Zhongguo guo yue kao yuan.
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