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

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  1. Yuan Gu (1989). Can Late Abortion Be Ethically Justified? Journal of Medicine and Philosophy 14 (3):343-350.score: 120.0
    This paper reviews the practice of late abortion in China and summarizes the arguments for morally justifying the ‘one couple, one child’ policy. Keywords: Marxism, Chinese health care, People's Republic of China, abortion, ‘one couple, one child’ policy, pre-marital sex, social good CiteULike Connotea Del.icio.us What's this?
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  2. Qingmei Gu (2004). Hui'an Cun Gao Er: Gu Jingyang, Gao Jingyi Si Xiang Zhi Bi Jiao Yan Jiu. Da an Chu Ban She.score: 120.0
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  3. 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: 120.0
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  4. Jixi Yuan (2007). Zhong Gu Mei Xue Yu Ren Sheng Jiang Yan Lu =. Guangxi Shi Fan da Xue Chu Ban She.score: 120.0
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  5. Roger T. Ames (2006). Zi Wo de Yuan Cheng: Zhong Xi Hu Jing Xia de Gu Dian Ru Xue Yu Dao Jia. Hebei Ren Min Chu Ban She.score: 36.0
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  6. Zhimin Cao (2011). Xue Shu Tan Qiu Yu Chun Qiu da Yi: Wei Yuan "Shi Gu Wei" Yan Jiu = Academic Research and Abstruse Philosophy of Chunqiu: A Study on Weiyuan's Shiguwei. She Hui Ke Xue Wen Xian Chu Ban She.score: 36.0
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  7. Lai Chen (2009). Gu Dai Zong Jiao Yu Lun Li: Ru Jia Si Xiang de Gen Yuan. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.score: 36.0
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  8. 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: 36.0
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  9. 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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  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.score: 36.0
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  11. Zhihui Yu (2010). Gu "Yu" You Zhi: Xian Qin Si Xiang de Yi Zhong Bei Jing Yu Zi Yuan. Hua Dong Shi Fan da Xue Chu Ban She.score: 36.0
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  12. Qunzhen Zhou (2010). Ru Xue Yuan Liu Su Shi: Gu Dai Ru Jia de Xin Xing Si Xiang. E Hu Yue Kan She.score: 36.0
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  13. Linyu Gu (2009). “Waiting for Godot”? Contemporaneity, Feminism, Creativity. Journal of Chinese Philosophy 36 (2):313-333.score: 30.0
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  14. Jinmei Yuan (2006). The Role of Time in the Structure of Chinese Logic. Philosophy East and West 56 (1):136-152.score: 30.0
    Ancient Chinese logicians presupposed no fixed order in the world. Things are changing all the time. Time, then, plays a crucial role in the structure of Chinese logic. This article uses the concept of "subjective time" and the Leibnizian concept of "possible worlds" to analyze the structure of logic in the Later Mohist Canon and in the logical reasoning of other early Chinese philosophers. The author argues that Chinese logic is structured in the time of the now. This time is (...)
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  15. Ming Dong Gu (2003). Aesthetic Suggestiveness in Chinese Thought: A Symphony of Metaphysics and Aesthetics. Philosophy East and West 53 (4):490-513.score: 30.0
    : Suggestiveness is a major theoretical category in Chinese aesthetic thought. Within the broader context of Chinese tradition, it is a product of the interpenetration of and exchanges between philosophical and artistic discourses. Despite its prevalence in Chinese aesthetic thought, suggestiveness has never been examined as an aesthetic category in its own right, nor have its implications been explored in relation to contemporary theories. This essay reexamines suggestiveness and its seminal ideas as an aesthetic category in Chinese tradition, exploring their (...)
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  16. Jinmei Yuan (2010). ZHAI, Jincheng 翟錦程, the Study of the Theories of Ming 名 (Name) in the Pre-Qin Period 先秦名家研究. Dao: A Journal of Comparative Philosophy 9 (2):253-255.score: 30.0
  17. Shuming Liang, Andrew Covlin & Jinmei Yuan (2001). The Cultures of the East and West and Their Philosophies. Dao: A Journal of Comparative Philosophy 1 (1):107-127.score: 30.0
  18. Lijun Yuan (2002). Ethics of Care and Concept Of. Hypatia 17 (1):107-129.score: 30.0
    : This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a "feminine" morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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  19. Ming Dong Gu (2009). The Theory of the Dao and Taiji: A Chinese Model of the Mind. Journal of Chinese Philosophy 36 (1):157-175.score: 30.0
  20. Linyu Gu (2009). Preface: Contemporaneity and Feminism. Journal of Chinese Philosophy 36 (2):185-186.score: 30.0
  21. Wen-Jiuh Chiang, Chihchia Chen, ChiaChien Teng & Jiangjun Gu (2008). A Comparative Study on the Information Ethics of Junior High School Students Cognition and Behavior Between Taiwan and China: Kaohsiung and Nanjing Regions Used as Examples. Science and Engineering Ethics 14 (1):121-138.score: 30.0
    A great deal of progress has been made on information ethics. Which portion is not sufficient? That might be the comparison from countries to countries. The purpose of this study was closely examined using the cross-cultural method for comparison. To determine the ethics cognitions and behaviors of the students, a comprehensive survey was distributed. The questionnaire for the study used Mason’s four essential factors in information ethics that included Privacy, Accuracy, Property and Accessibility (PAPA). The samples were comprised of Kaohsiung (...)
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  22. Ming Dong Gu (2003). The Taiji Diagram: A Meta-Sign in Chinese Thought. Journal of Chinese Philosophy 30 (2):195–218.score: 30.0
  23. Ming Dong Gu (2009). From Yuanqi (Primal Energy) to Wenqi (Literary Pneuma): A Philosophical Study of a Chinese Aesthetic. Philosophy East and West 59 (1):pp. 22-46.score: 30.0
    Wenqi 文氣 (literary pneuma) is a foundational idea in Chinese aesthetics. It has remained elusive since its initial formulation, however. This is so largely because previous scholars did not examine its ontological and epistemological conditions in analytic terms, still less explore its implications in a conceptual framework of artistic creation. Here, it is proposed to explore its general as well as specific implications against the larger background of Chinese intellectual thought and in relation to contemporary theories of literature and aesthetics. (...)
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  24. Guiren Yuan (2006). On Value and Culture. Frontiers of Philosophy in China 1 (2):237-244.score: 30.0
    Value stands for the significance of things, and concepts of value are ideas, opinions and attitudes about what kind of things are significant. Studies on the concept of value cannot be separated from culture. Every society has its own distinct culture and concept of value shared by its people. The relationship between concept of value and culture shows that the building of the concept of value must be based on culture. Developing culture, providing excellent products of culture and better humanitarian (...)
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  25. Linyu Gu (2009). Time as Emotion Versus Time as Moralization: Whitehead and the Yijing. Journal of Chinese Philosophy 36 (s1):129-151.score: 30.0
  26. Jinmei Yuan (2002). Exploring the Logical Space in the Patterns of Classical Chinese Mathematical Art. Journal of Chinese Philosophy 29 (4):519–531.score: 30.0
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  27. Alec Grierson, David Moore & Tangming Yuan (2011). Assessing Debate Strategies Via Computational Agents. Argument and Computation 1 (3):215-248.score: 30.0
    This paper reports our research concerning dialogue strategies suitable for adoption by a human-computer debating system. We propose a set of strategic heuristics for a computer to adopt to enable it to function as a dialogue participant. In particular, we consider means of assessing the proposed strategy. A system involving two agents in dialogue with each other and a human-agent debate system are constructed and subsequently used to facilitate the evaluations. The evaluations suggest that the proposed strategy can enable the (...)
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  28. Linyu Gu (2002). Rethinking the Whiteheadian God and Chan/Zen Buddhism in the Tradition of the Yi Jing. Journal of Chinese Philosophy 29 (1):81–92.score: 30.0
  29. Linyu Gu (1998). Time as Emotion Vs. Time as Moralization: Whitehead and the Yijing. Journal of Chinese Philosophy 25 (2):209-236.score: 30.0
  30. Ming Dong Gu (2005). The "Zhouyi" (Book of Changes) as an Open Classic: A Semiotic Analysis of Its System of Representation. Philosophy East and West 55 (2):257 - 282.score: 30.0
    The Zhouyi is the first of the Chinese classics and has, since medieval times, fascinated scholars from different parts of the world, who have produced numerous studies and expressed a dazzling array of views on its nature. It is argued that the Zhouyi has retained its exalted status and enduring appeal largely because it is an open book amenable to all kinds of appropriations and manipulations, and its openness comes from its being a semiotic system whose principle of composition warrants (...)
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  31. Jinmei Yuan (2005). "Kinds, Lei" in Ancient Chinese Logic: A Comparison to "Categories" in Aristotelian Logic. History of Philosophy Quarterly 22 (3):181 - 199.score: 30.0
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  32. Xiao-Yan Gu (2006). Energy for Two-Electron Quantum Dots: The Quantization Rule Approach. [REVIEW] Foundations of Physics 36 (12):1884-1892.score: 30.0
    The energy spectra for two electrons in a parabolic quantum dot are calculated by the quantization rule approach. The numerical results are in excellent agreement with the results by the method of integrating directly the Schrödinger equation, and better than those by the WKB method and the WKB-DP method.
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  33. Linyu Gu (2012). Preface: The Joined Eloquence of American and Chinese Philosophy. Journal of Chinese Philosophy 39 (2):167-168.score: 30.0
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  34. Ming Dong Gu (2008). The Divine and Artistic Ideal: Ideas and Insights for Cross-Cultural Aesthetic Education. Journal of Aesthetic Education 42 (3):pp. 88-105.score: 30.0
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  35. Linyu Gu (2006). Tian Ren He Yi (the Harmonious Oneness of the Universe and Man): A Review of Steven Heine's Opening a Mountain-Koan of the Zen Masters. [REVIEW] Journal of Chinese Philosophy 33 (1):175-182.score: 30.0
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  36. Jinmei Yuan (2012). Analogical Propositions in Moist Texts. Journal of Chinese Philosophy 39 (3):404-423.score: 30.0
    This article is an effort to improve understanding between Moist and Aristotelian logics on analogy. I argue that Chinese logic can neither fit in Aristotelian deductive framework, nor completely fit in Aristotelian inductive framework. One of the major reasoning skills that ancient Chinese logicians applied is analogical reasoning. Having examined thirteen Moist analogical propositions in a Moist text, the Da Qu 〈大取〉from the perspective of finding rationales (li 理) among things, I conclude that if the rationales can be found in (...)
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  37. Jinmei Yuan (2002). Chinese Confucius or Arlstotelian “Confucius”? Southwest Philosophy Review 18 (2):83-88.score: 30.0
  38. Lu Yuan (2004). Clinical Trials in China: Protection of Subjects' Rights and Interests. Journal of Clinical Ethics 15 (1):30.score: 30.0
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  39. Linyu Gu (2000). Process and Shin No Jiko ("True Self"): A Critique of Feminist Interpretation of "Self-Emptying". Journal of Chinese Philosophy 27 (2):201–213.score: 30.0
  40. Ming Dong Gu (2004). Elucidation of Images in the Book of Changes: Ancient Insights Into Modern Language Philosophy and Hermeneutics. Journal of Chinese Philosophy 31 (4):469-488.score: 30.0
  41. Lijun Yuan (2008). A Balance of Justice and Care. Proceedings of the Xxii World Congress of Philosophy 10:487-493.score: 30.0
    Since early the 1980s Feminist philosophers started to put up the value of care on agenda in study of ethics, investigating issues of valuing care as a balance of justice. A book came up as The Ethics of Care: Personal, Political, and Global in 2006, written by Virginia Held (VH). She called her balancing approach as “fairer caring” and caring justice”. These two terms show the essence of VH’s analysis of notions of care and justice: meshing them together as inseparable (...)
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  42. Yonghao Yuan (2008). Lao Tzu and Zhuang Tzu's Critique of Confucian Theory of Moral Community. Proceedings of the Xxii World Congress of Philosophy 51:45-53.score: 30.0
    What is called theory of moral community is a socialpolitical idea that was established by Confucius and Mencius on the base of political practice of Yao, Shun, Yu and King of Chou and that was used as ideology of ancient Chinese Empire. Lao Tzu and Zhuang Tzu criticized the theory of moral community and established their naturalistic philosophical system. Lao Tzu said in the first chapter of Tao Te Ching that “The Tao is too great to be described by the (...)
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  43. Linyu Gu (2005). Dipolarity in Chan Buddhism and the Whiteheadian God. Journal of Chinese Philosophy 32 (2):211-222.score: 30.0
  44. Linyu Gu (2005). Foreword. Journal of Chinese Philosophy 32 (2):159-162.score: 30.0
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  45. Bao‐Jane Yuan & Jianping Shen (1998). Moral Values Held by Early Adolescents in Taiwan and Mainland China. Journal of Moral Education 27 (2):191-207.score: 30.0
    Abstract The purpose of this study is to explore the differences and similarities in values held by early adolescents in Mainland China and Taiwan. Samples of seventh graders (N = 707) were drawn from two cities in Mainland China and as many cities in Taiwan. The instruments for this study included the Rokeach Value Survey (RVS) and the Chinese Value Survey (CVS). Many significant differences were found between adolescents in Mainland China and Taiwan, and between boys and girls. Early adolescents (...)
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  46. Zushe Yuan (2011). The Autonomy of Cultural Practice: Basis, Limit and Significance of the Possibility of Developing “Cultural Automatism”. [REVIEW] Frontiers of Philosophy in China 6 (1):134-144.score: 30.0
    Culture has always led a problematic existence. As a result, the diagnosis and treatment of various cultural diseases continue to depend on the embarrassing double identity of culture as both patient and doctor, hence making it difficult for culture to explore its own obscure recesses. The question of whether culture is autonomous and can be itself in its own way should therefore be considered theoretically. Since culture is closely associated with civilization, real culture must be generated from the florescence of (...)
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  47. Renée Baillargeon, Di Wu, Sylvia Yuan, Jie Li & Luo & Yuyan (2009). Young Infants' Expectations About Self-Propelled Objects. In Bruce M. Hood & Laurie R. Santos (eds.), The Origins of Object Knowledge. Oup Oxford.score: 30.0
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  48. Kuan Bo & Yu Gu (eds.) (2012). Yue du Liang Shuming. Zhongguo Wen Shi Chu Ban She.score: 30.0
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