Search results for 'Yuen Ting Lai' (try it on Scholar)

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  1.  12
    C. O. Sham, Y. W. Cheng, K. W. Ho, P. H. Lai, L. W. Lo, H. L. Wan, C. Y. Wong, Y. N. Yeung, S. H. Yuen & A. Y. C. Wong (2007). Do-Not-Resuscitate Decision: The Attitudes of Medical and Non-Medical Students. Journal of Medical Ethics 33 (5):261-265.
    Objectives: To study the attitudes of both medical and non-medical students towards the do-not-resuscitate decision in a university in Hong Kong, and the factors affecting their attitudes.Methods: A questionnaire-based survey conducted in the campus of a university in Hong Kong. Preferences and priorities of participants on cardiopulmonary resuscitation in various situations and case scenarios, experience of death and dying, prior knowledge of DNR and basic demographic data were evaluated.Results: A total of 766 students participated in the study. There were statistically (...)
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  2.  26
    Yuen Ting Lai (1985). The Linking of Spinoza to Chinese Thought by Bayle and Malebranche. Journal of the History of Philosophy 23 (2):151-178.
  3. Yuen-Ting Lai (1986). Dennis E. Bradford, The Fundamental Ideas Reviewed By. Philosophy in Review 6 (8):369-371.
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  4. Wun-Ting Hsu & Wen-Shu Lai (2013). Intertextuality of Retrieval Database Artworks. Technoetic Arts 11 (1):61-69.
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  5.  3
    Pan-Chiu Lai & Yuen-tai So (2007). Mahāyāna Interpretation of Christianity: A Case Study of Zhang Chunyi. Buddhist-Christian Studies 27 (1):67-87.
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  6. Kam‐Yuen Cheng, Thomas Ming & Aaron Lai (2012). Can Familism Be Justified? Bioethics 26 (8):431-439.
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  7. Whalen Lai (1990). Of One Mind or Two? Query on the Innate Good in Mencius: Whalen Lai. Religious Studies 26 (2):247-255.
    Every man, says Mencius, has within him this mind of commiseration, this pu-jen chih hsin that cannot bear to see another person suffer. To support his argument, Mencius cites the parable of the child about to fall into a well. A man with an innate mind of compassion unable to bear to see the child suffer would naturally feel the urge to run ahead to save the child . Yet elsewhere in Mencius 4A.17, it appears that had the potential victim (...)
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  8.  22
    Karyn Lai (2012). Kam-Por Yu, Julia Tao, and Philip J. Ivanhoe (Eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (1):119-124.
    Kam-por Yu, Julia Tao, and Philip J. Ivanhoe (eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications Content Type Journal Article Pages 1-6 DOI 10.1007/s11712-011-9253-y Authors Karyn Lai, School of History of Philosophy, The University of New South Wales, Sydney, NSW 2052, Australia Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  9. Cheng-Chung Lai (1998). Adam Smith Across Nations: Translations and Receptions of the Wealth of Nations. Oxford University Press Uk.
    The materials collected in this volume all concern the translations of and receptions to Adam Smith's The Wealth of Nations in ten non-English-speaking countries. The Wealth of Nations provides the perfect basis for studying the international transmission of economic ideas as it is generally considered to be the foundation of modern political economy, and still continues to be read after more than two centuries. Its appeal crosses national, cultural, and ideological boundaries -- countries investigated here range from China to Sweden (...)
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  10. Pan-Chiu Lai (2008). Buddhism as Philosophy: An. Ars Disputandi 8:1566-5399.
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  11.  14
    Matteo Colombo, Jun Lai & Vincenzo Crupi, Sleeping Beauty Goes to the Lab: The Psychology of Self-Locating Evidence.
    The <span class='Hi'>Sleeping</span> <span class='Hi'>Beauty</span> Problem is a challenging puzzle in probabilistic reasoning, which has attracted enormous attention and still fosters ongoing debate. The problem goes as follows: Suppose that some researchers are going to put you to sleep. During the two days that your sleep will last, they will briefly wake you up either once or twice, depending on the toss of a fair coin. After each waking, they will put you back to sleep with a drug that makes (...)
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  12.  46
    Chi-Shiun Lai, Chih-Jen Chiu, Chin-Fang Yang & Da-Chang Pai (2010). The Effects of Corporate Social Responsibility on Brand Performance: The Mediating Effect of Industrial Brand Equity and Corporate Reputation. [REVIEW] Journal of Business Ethics 95 (3):457 - 469.
    In this article, the researchers explore the following question. Can corporate social responsibility (CSR) and the corporate reputation of a firm lead to its brand equity in business-to-business (B2B) markets? This study discusses CSR from customers' viewpoints by taking the sample of industrial purchasers from Taiwan small-medium enterprises. The aims of this study are to investigate: first, the effects of CSR and corporate reputation on industrial brand equity; second, the effects of CSR, corporate reputation, and brand equity on brand performance; (...)
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  13.  28
    Yu-Shan Chen, Shyh-Bao Lai & Chao-Tung Wen (2006). The Influence of Green Innovation Performance on Corporate Advantage in Taiwan. Journal of Business Ethics 67 (4):331 - 339.
    The purpose of this study was to explore whether the performance of the green innovation brought positive effect to the competitive advantage. This study found that the performances of the green product innovation and green process innovation were positively correlated to the corporate competitive advantage. Therefore, the result meant that the investment in the green product innovation and green process innovation was helpful to the businesses. This study argued that the businesses should cognize the correct value and positioning of the (...)
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  14. Karyn L. Lai (2006). Li in the "Analects": Training in Moral Comptence and the Question of Flexibility. Philosophy East and West 56 (1):69 - 83.
    It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...)
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  15. Karyn L. Lai (1995). Confucian Moral Thinking. Philosophy East and West 45 (2):249-272.
  16.  7
    Ching‐Pu Chen & Chih‐Tsung Lai (2014). To Blow or Not to Blow the Whistle: The Effects of Potential Harm, Social Pressure and Organisational Commitment on Whistleblowing Intention and Behaviour. Business Ethics: A European Review 23 (3):327-342.
    This study uses a rational ethical decision-making framework to examine the influence of moral intensity (potential harm and social pressure) on whistleblowing intention and behaviour using organisational commitment as a moderator. A scenario was developed, and an online questionnaire was used to conduct an empirical analysis on the responses of 533 participants. The mean age and years of work experience of the respondents were 31 and 8.2 years, respectively. The results show, first, that while moral intensity is correlated with whistleblowing (...)
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  17.  23
    Karyn Lai (2008). An Introduction to Chinese Philosophy. Cambridge University Press.
    This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn and Warring States periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and interpretations by scholars up (...)
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  18.  2
    Jun Lai & Fenna H. Poletiek (2011). The Impact of Adjacent-Dependencies and Staged-Input on the Learnability of Center-Embedded Hierarchical Structures. Cognition 118 (2):265-273.
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  19.  8
    Gervas K. K. Lau, Allan H. K. Yuen & Jae Park (2013). Toward an Analytical Model of Ethical Decision Making in Plagiarism. Ethics and Behavior 23 (5):360-377.
    Plagiarism by students is a common and worldwide phenomenon with a significant impact on our society. Numerous studies on the pervasive nature of plagiarism among students have focused on the behavioral aspects of plagiarism and how to prevent it. Based on an empirical study of a sample of 463 eighth graders in Hong Kong, this article offers an analytical model to understand the ethical decision-making process in plagiarism among students. Using this model, students' plagiaristic behavior can be analyzed in terms (...)
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  20. Tyrone Lai (1991). Discovery as a Problem for the Inventor. British Journal for the Philosophy of Science 42 (3):327-337.
    Inventors solve practical problems by coming up with bright ideas, also called operating principles. It is not easy to fly in space; space flight is a practical problem. Inventors solve this problem with the (operating) principle of the rocket. It is not easy to make discoveries; some even think it is impossible; making discoveries is a practical problem, a challenge to inventors. In this paper, by looking at discovery as a problem for the inventor, I come up with an operating (...)
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  21. Whalen Lai (1982). Sinitic Speculations on Buddha-Nature: The Nirvāṇa School (420-589). Philosophy East and West 32 (2):135-149.
  22.  4
    Michael C. Frank, Noah D. Goodman, Peter Lai & Joshua B. Tenenbaum (2009). Informative Communication in Word Production and Word Learning. In N. A. Taatgen & H. van Rijn (eds.), Proceedings of the 31st Annual Conference of the Cognitive Science Society.
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  23. Whalen W. Lai (1980). Further Developments of the Two Truths Theory in China: The "Ch'eng-Shih-Lun" Tradition and Chou Yung's "San-Tsung-Lun". Philosophy East and West 30 (2):139-161.
  24. Tyrone Lai (1988). Empirical Tests Are Only Auxiliary Devices. British Journal for the Philosophy of Science 39 (2):211-223.
  25. Whalen W. Lai (1978). Sinitic Understanding of the Two Truths Theory in the Liang Dynasty (502-557): Ontological Gnosticism in the Thoughts of Prince Chao-Ming. [REVIEW] Philosophy East and West 28 (3):339-351.
  26. Tony Atkin, Peter J. Carroll, Yung Ho Chang, Jeffrey W. Cody, Kerry Sizheng Fan, Fu Chao-Ching, Gu Daqing, Seng Kuan, Delin Lai & Xing Ruan (2013). Chinese Architecture and the Beaux-Arts. Philosophy East and West 63 (2).
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  27. W. M. To, Jane Wy Lung, Linda Sl Lai & T. M. Lai (2013). Destination Choice of Cross-Border Chinese Students: An Importance-Performance Analysis. Educational Studies 40 (1):1-18.
  28.  16
    Stephen Hetherington & Karyn Lai (2012). Practising to Know: Practicalism and Confucian Philosophy. Philosophy 87 (03):375-393.
    For a while now, there has been much conceptual discussion about the respective natures of knowledge-that and knowledge-how, along with the intellectualist idea that knowledge-how is really a kind of knowledge-that. Gilbert Ryle put in place most of the terms that have so far been distinctive of that debate, when he argued for knowledge-how's conceptual distinctness from knowledge-that. But maybe those terms should be supplemented, expanding the debate. In that spirit, the conceptual option of practicalism has recently entered the fray. (...)
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  29.  42
    Karyn L. Lai (2003). Conceptual Foundations for Environmental Ethics: A Daoist Perspective. Environmental Ethics 25 (3):247-266.
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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  30.  24
    Mary M. Brabeck, Lauren A. Rogers, Selcuk Sirin, Jennifer Henderson, Michael Benvenuto, Monica Weaver & Kathleen Ting (2000). Increasing Ethical Sensitivity to Racial and Gender Intolerance in Schools: Development of the Racial Ethical Sensitivity Test. Ethics and Behavior 10 (2):119 – 137.
    This article is an attempt to develop a measure of ethical sensitivity to racial and gender intolerance that occurs in schools. Acts of intolerance that indicate ethically insensitive behaviors in American schools were identified and tied to existing professional ethical codes developed by school-based professional organizations. The Racial Ethical Sensitivity Test (REST) consists of 5 scenarios that portray acts of racial intolerance and ethical insensitivity. Participants viewed 2 videotaped scenarios and then responded to a semistructured interview protocol adapted from Bebeau (...)
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  31.  94
    Whalen Lai (1977). Chinese Buddhist Causation Theories: An Analysis of the Sinitic Mahāyāna Understanding of Pratitya-Samutpāda. Philosophy East and West 27 (3):241-264.
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  32.  3
    Christopher T. Burris & Eugene Lai (2012). Through with the Looking Glass: Escape Responses to Implicit Mirror Exposure. Consciousness and Cognition 21 (1):464-470.
    Based on the assumption that confrontation with one’s physical reflection can be aversive, we explored the appeal of possible “escape routes” when incidentally exposed to one’s mirror image. Compared to their no-exposure peers, individuals who felt less chronically “trapped” in their bodies showed increased interest in flow experiences and decreased interest in experiences involving low-level thinking or a subjective sense of meaning when exposed to their reflection. Mirror exposure also increased overall interest in “pure consciousness events,” wherein the transcendence of (...)
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  33.  12
    Karyn L. Lai (2003). Confucian Moral Cultivation : Some Parallels with Musical Training. In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court
  34.  14
    Jun Lai & Fenna H. Poletiek (2010). The Impact of Starting Small on the Learnability of Recursion. In S. Ohlsson & R. Catrambone (eds.), Proceedings of the 32nd Annual Conference of the Cognitive Science Society. Cognitive Science Society
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  35.  4
    Him Cheung, Hsuan-Chih Chen, Chun Yip Lai, On Chi Wong & Melanie Hills (2001). The Development of Phonological Awareness: Effects of Spoken Language Experience and Orthography. Cognition 81 (3):227-241.
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  36.  50
    Karyn L. Lai (2007). Ziran and Wuwei in the Daodejing : An Ethical Assessment. Dao: A Journal of Comparative Philosophy 6 (4):325-337.
    In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the (...)
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  37.  9
    Pan-Chiu Lai (2005). A Mahayana Reading of Chalcedon Christology: A Chinese Response to John Keenan. Buddhist-Christian Studies 24 (1):209-228.
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  38.  16
    Whalen Lai (1993). The Public Good That Does the Public Good: A New Reading of Mohism. Asian Philosophy 3 (2):125 – 141.
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  39. Karyn Lai (2007). Understanding Confucian Ethics: Reflections on Moral Development. Australian Journal of Professional and Applied Ethics 9 (2).
     
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  40.  1
    On-Kwok Lai (2011). Critical Engagements of NGOs for Global Human Rights Protection: A New Epoch of Cosmopolitanism for Larger Freedom? International Journal of Social Quality 1 (2):5-18.
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  41.  1
    Min Rui, Chen Ting, Fang Pengqian & Fu Xinqiao (forthcoming). Burnout Among Anaesthetists in Chinese Hospitals: A Multicentre, Cross-Sectional Survey in 6 Provinces. Journal of Evaluation in Clinical Practice:n/a-n/a.
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  42.  20
    Karyn L. Lai (2009). Judgment in Confucian Ethics. Sophia 48 (1):77-84.
  43.  2
    Chen Lai (2015). Practical Wisdom in Confucian Philosophy. Journal of Philosophical Research 40 (9999):69-80.
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  44.  3
    Karl Swann & F. A. Lai (1997). A Novel Signalling Mechanism for Generating Ca2+ Oscillations at Fertilization in Mammals. Bioessays 19 (5):371-378.
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  45.  6
    Whalen Lai (1985). Yung and the Tradition of the Shih: The Confucian Restructuring of Heroic Courage. Religious Studies 21 (2):181-203.
    Courage is a basic virtue to any heroic society. It is the defining virtue of the aristocratic warrior in the Iliad. It came with a set of other related virtues, all functioning in a social setting unique to that heroic era. However, as society evolved beyond the heroics of war to the civility of settled city–states, courage would be reviewed and redefined. In fact the whole virtue complex would undergo fundamental changes. Still later, when from out of the cities philosophers (...)
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  46.  28
    Karyn L. Lai (2000). The Daodejing: Resources for Contemporary Feminist Thinking. Journal of Chinese Philosophy 27 (2):131–153.
  47.  5
    He Lai (2008). “形而上学批判”与“形上维度的拯救” - 论马克思哲学与形而上学关系的两个基本向度. Proceedings of the Xxii World Congress of Philosophy 15:351-382.
    The critique to metaphysics has become one of the most important topics of contemporary philosophy. Marx’s philosophy has a special standing-point on this topic. On the one hand, Marx announces the end of metaphysics when metaphysics means a thinking-mode and philosophical form. But on the other hand, Marx tries to rescue the philosophical spirit behind metaphysics, namely the spirit of critique, the spirit of freedom and the spirit of transcendence. In the philosophical history, Marx establishes a unique way to criticize (...)
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  48.  1
    Chen Lai (2006). On The Universal and Local Aspects of Confucianism. Frontiers of Philosophy in China 1 (1):79-91.
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  49.  4
    Karyn L. Lai (2006). Philosophy and Philosophical Reasoning in the Zhuangzi: Dealing with Plurality. Journal of Chinese Philosophy 33 (3):365-374.
  50. Yu-Shan Chen, Shyh-Bao Lai & Chao-Tung Wen (2006). The Influence of Green Innovation Performance on Corporate Advantage in Taiwan. Journal of Business Ethics 67 (4):331-339.
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