Search results for 'Zhu Bokun' (try it on Scholar)

669 found
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  1. Bokun Zhu & Bo Wang (eds.) (2004). Zhongguo Zhe Xue Yu Yi Xue: Zhu Bokun Xian Sheng Ba Shi Shou Qing Ji Nian Wen Ji. Beijing da Xue Chu Ban She.
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  2.  12
    Zhu Bokun (1998). Daoist Patterns of Thought and the Tradition of Chinese Metaphysics. Contemporary Chinese Thought 29 (3):13-71.
    As one of the three systems of China's traditional culture, Daoism has an important place in the history of Chinese philosophy. Based on the ideas of inaction performing all, the Way modeling spontaneity, and the dialectic of you [having, being] and wu [lacking, nonbeing], this article is a systematic exploration of Laozi's philosophy of denial, spontaneity, and atheism, as well as of the deep and lasting influence of his metaphysical principles on all schools of traditional Chinese philosophy.
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  3. Xiangshi Shi & Xiaopeng Zhu (eds.) (2009). Makesi Zhu Yi Zhe Xue de Dang Dai Shi Yu. Zhong Yang Bian Yi Chu Ban She.
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  4. Yuchen Wang, Xianxin Hu & Shugang Zhu (eds.) (2005). Makesi Zhu Yi Zhe Xue Yuan Li =. Hubei Ren Min Chu Ban She.
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  5. Gaozheng Zhu (2011). Cong Kangde Dao Zhu Xi: Bai Lu Dong Jiang Yan Lu. Zhejiang da Xue Chu Ban She.
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  6. Zhu Xi zhu (2007). Di 2 Han. V. 8-9. Xiao Jing / Tang Li Longji Zhu, Song Xing Bing Shu. Shi Jing. In Xi Zhu, Jiyu Ren & Yuan Pan (eds.), Zhong Guo Wen Hua Jing Dian. Xi Leng Yin She Chu Ban She
     
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  7. Wang Xianqian zhu (2007). Laozi / Wang Bi Zhu. Zhuangzi. In Xi Zhu, Jiyu Ren & Yuan Pan (eds.), Zhong Guo Wen Hua Jing Dian. Xi Leng Yin She Chu Ban She
     
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  8. Haibo Zhu (2008). Lun Xian Dai Li Xian Zhu Yi de Wen Hua Ji Chu: Li Xing Zhu Yi Yu Zi Ran Fa Zhe Xue = on the Cultural Foundation of the Modern Constitutionalism: Rationalism and Natural Law. Fa Lü Chu Ban She.
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  9. Hailei Zhu (2009). Song Yin Xue Pai Zhe Xue Chu Tan Ji Qi Zhu Zuo Yi Zhu. Xianggang Guo Ji Xue Shu Wen Hua Zi Xun Chu Ban Gong Si.
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  10. Diguang Zhu (2010). Wang Chuanshan Yan Jiu Zhu Zuo Shu Yao. Hunan da Xue Chu Ban She.
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  11. Zhikai Zhu (2010). Xian Qin Zhu Zi Si Xiang Yan Jiu. Fu Dan da Xue Chu Ban She.
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  12. Shoutong Zhu (2009). Xin Ren Wen Zhu Yi de Zhongguo Ying Ji =. Zhongguo She Hui Ke Xue Chu Ban She.
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  13. Jin Zhu (2010). Ying Xiang Ren Lei Wen Ming de Zhu Yao Xue Shuo Dao Lun =. Yan Jiu Chu Ban She.
  14. Hailei Zhu (2010). Yang Zhu Zhe Xue Chu Tan. Xianggang Guo Ji Xue Shu Wen Hua Zi Xun Chu Ban Gong Si.
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  15.  21
    Renqiu Zhu (2009). The Formation, Development and Evolution of Neo-Confucianism — with a Focus on the Doctrine of “Stilling the Nature” in the Song Period. Frontiers of Philosophy in China 4 (3):322-342.
    The formation of the discourse of Neo-Confucianism 1 in the Song period was a result of the interactions between many social and cultural trends. In the development of the Neo-Confucian discourse, the Cheng brothers (Cheng Hao and Cheng Yi) played key roles with their charismatic thoughts and impelling personalities, while Zhu Xi pushed Neo-Confucian thought and discourse to a pinnacle with his broad knowledge and precise reasoning. In the warm discussions and debates between different schools and thoughts, the Neo-Confucian discourse (...)
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  16.  12
    Caifang Zhu (2011). The Hermeneutics of Chan Buddhism: Reading Koans From The Blue Cliff Record. Asian Philosophy 21 (4):373 - 393.
    Despite the fact that Chan, especially koan Chan is highly unconventional and perplexing, there are still some principles with which to interpret and appreciate the practice. Each of the five houses or lineages of Chan has its idiosyncratic hermeneutic rules. The Linji House has Linji si liao jian, si bin zhu and si zhao yong among others while the Yunmen House follows Yumen san ju as one of its house rules. Moreover, there is a general inner logic that seems to (...)
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  17.  41
    Weiwen Chen, Xiuyan Guo, Jinghua Tang, Lei Zhu, Zhiliang Yang & Zoltan Dienes (2011). Unconscious Structural Knowledge of Form–Meaning Connections. Consciousness and Cognition 20 (4):1751-1760.
    We investigated the implicit learning of a linguistically relevant variable in a natural language context . Trial by trial subjective measures indicated that exposure to a form–animacy regularity led to unconscious knowledge of that regularity. Under the same conditions, people did not learn about another form–meaning regularity when a linguistically arbitrary variable was used instead of animacy . Implicit learning is constrained to acquire unconscious knowledge about features with high prior probabilities of being relevant in that domain.
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  18.  4
    Shan Jiang, Lei Zhu, Xiuyan Guo, Wendy Ma, Zhiliang Yang & Zoltan Dienes (2012). Unconscious Structural Knowledge of Tonal Symmetry: Tang Poetry Redefines Limits of Implicit Learning. Consciousness and Cognition 21 (1):476-486.
    The study aims to help characterize the sort of structures about which people can acquire unconscious knowledge. It is already well established that people can implicitly learn n-grams and also repetition patterns. We explore the acquisition of unconscious structural knowledge of symmetry. Chinese Tang poetry uses a specific sort of mirror symmetry, an inversion rule with respect to the tones of characters in successive lines of verse. We show, using artificial poetry to control both n-gram structure and repetition patterns, that (...)
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  19.  18
    Xiuyan Guo, Li Zheng, Lei Zhu, Zhiliang Yang, Chao Chen, Lei Zhang, Wendy Ma & Zoltan Dienes (2011). Acquisition of Conscious and Unconscious Knowledge of Semantic Prosody. Consciousness and Cognition 20 (2):417-425.
    An experiment explored the acquisition of conscious and unconscious knowledge of semantic prosody in a second language under incidental and intentional learning conditions. Semantic prosody is the conotational coloring of the semantics of a word, largely uncaptured by dictionary definitions. Contrary to some claims in the literature, we revealed that both conscious and unconscious knowledge were involved in the acquisition of semantic prosody. Intentional learning resulted in similar unconscious but more conscious knowledge than incidental learning. The results are discussed in (...)
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  20.  22
    Ran Zhang, Jigao Zhu, Heng Yue & Chunyan Zhu (2010). Corporate Philanthropic Giving, Advertising Intensity, and Industry Competition Level. Journal of Business Ethics 94 (1):39 - 52.
    This article examines whether the likelihood and amount of firm charitable giving in response to catastrophic events are related to firm advertising intensity, and whether industry competition level moderates this relationship. Using data on Chinese firms’ philanthropic response to the 2008 Sichuan earthquake, we find that firm advertising intensity is positively associated with both the probability and the amount of corporate giving. The results also indicate that this positive advertising intensity-philanthropic giving relationship is stronger in competitive industries, and firms in (...)
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  21.  28
    Ran Zhang, Zabihollah Rezaee & Jigao Zhu (2010). Corporate Philanthropic Disaster Response and Ownership Type: Evidence From Chinese Firms' Response to the Sichuan Earthquake. [REVIEW] Journal of Business Ethics 91 (1):51 - 63.
    This article examines whether the charitable giving amount and likelihood of firm response to catastrophic events relate to firms' ownership type using a unique dataset of listed firms in China, where state ownership is still prevalent. Based on the data of Chinese firms' response to the 2008 Sichuan earthquake, we find that the extent of corporate contributions for state-owned firms following this disaster is less than that for private firms. State-owned firms are also less likely to respond in this disaster (...)
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  22.  17
    A. RAz, M. Morenoiniguez, L. Martin & H. ZHu (2007). Suggestion Overrides the Stroop Effect in Highly Hypnotizable Individuals. Consciousness and Cognition 16 (2):331-338.
    Cognitive scientists distinguish between automatic and controlled mental processes. Automatic processes are either innately involuntary or become automatized through extensive practice. For example, reading words is a purportedly automatic process for proficient readers and the Stroop effect is consequently considered the “gold standard” of automated performance. Although the question of whether it is possible to regain control over an automatic process is mostly unasked, we provide compelling data showing that posthypnotic suggestion reduced and even removed Stroop interference in highly hypnotizable (...)
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  23.  10
    Z. Ma, L. Ferreira, M. Mesbah & S. Zhu, Modeling Distributions of Travel Time Variability for Bus Operations.
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  24.  10
    Jason Q. Zhang, Hong Zhu & Hung-bin Ding (2013). Board Composition and Corporate Social Responsibility: An Empirical Investigation in the Post Sarbanes-Oxley Era. [REVIEW] Journal of Business Ethics 114 (3):381-392.
    Although the composition of the board of directors has important implications for different aspects of firm performance, prior studies tend to focus on financial performance. The effects of board composition on corporate social responsibility (CSR) performance remain an under-researched area, particularly in the period following the enactment of the Sarbanes-Oxley Act of 2002 (SOX). This article specifically examines two important aspects of board composition (i.e., the presence of outside directors and the presence of women directors) and their relationship with CSR (...)
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  25.  23
    Jiafeng Zhu (forthcoming). Farewell to Political Obligation: In Defense of a Permissive Conception of Legitimacy. Pacific Philosophical Quarterly.
    In the recent debate on political legitimacy, we have seen the emergence of a revisionist camp, advocating the idea of ‘legitimacy without political obligation,’ as opposed to the traditional view that political obligation is necessary for state legitimacy. The revisionist idea of legitimacy is appealing because if it stands, the widespread skepticism about the existence of political obligation will not lead us to conclude that the state is illegitimate. Unfortunately, existing conceptions of ‘legitimacy without political obligation’ are subject to serious (...)
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  26. Jiafeng Zhu (2014). Fairness, Political Obligation, and the Justificatory Gap. Journal of Moral Philosophy (4):1-23.
    The moral principle of fairness or fair play is widely believed to be a solid ground for political obligation, i.e., a general prima facie moral duty to obey the law qua law. In this article, I advance a new and, more importantly, principled objection to fairness theories of political obligation by revealing and defending a justificatory gap between the principle of fairness and political obligation: the duty of fairness on its own is incapable of preempting the citizen‟s liberty to reciprocate (...)
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  27.  3
    Eric Luis Uhlmann, Luke Lei Zhu & David Tannenbaum (2013). When It Takes a Bad Person to Do the Right Thing. Cognition 126 (2):326-334.
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  28.  94
    Jing Zhu (2004). Locating Volition. Consciousness and Cognition 13 (2):302-322.
    In this paper, it is examined how neuroscience can help to understand the nature of volition by addressing the question whether volitions can be localized in the brain. Volitions, as acts of the will, are special mental events or activities by which an agent consciously and actively exercises her agency to voluntarily direct her thoughts and actions. If we can pinpoint when and where volitional events or activities occur in the brain and find out their neural underpinnings, this can substantively (...)
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  29.  4
    Fengying Li, Xiuyan Guo, Lei Zhu, Zhiliang Yang & Zoltan Dienes (2013). Implicit Learning of Mappings Between Forms and Metaphorical Meanings. Consciousness and Cognition 22 (1):174-183.
    Previous research has shown that people can implicitly acquire mappings between word forms and literal meanings . We argue, from the metaphor-representation and embodiment perspectives, that people can unconsciously establish mappings between word forms and not only literal but also metaphorical meanings. Using Williams’ paradigm, we found that transfer of form-meaning connections from a concrete domain to an abstract domain was achieved in a metaphor-consistent way without awareness. Our results support the view that unconscious knowledge can be flexibly deployed in (...)
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  30.  2
    Liqi Zhu & Gerd Gigerenzer (2006). Children Can Solve Bayesian Problems: The Role of Representation in Mental Computation. Cognition 98 (3):287-308.
  31.  3
    Xiuyan Guo, Shan Jiang, Hongyi Wang, Lei Zhu, Jinghua Tang, Zoltan Dienes & Zhiliang Yang (2013). Unconsciously Learning Task-Irrelevant Perceptual Sequences. Consciousness and Cognition 22 (1):203-211.
    We demonstrated unconscious learning of task-irrelevant perceptual regularities in a Serial Reaction Time task in both visual and auditory domains. Participants were required to respond to different letters or syllables which occurred in random order. Unbeknownst to participants, the color of the two letters or the tone of the syllables varied according to certain rules. Reaction times indicated that people indeed learnt both the color and tonal regularities indicating that task-irrelevant sequence structure can be learned perceptually. In a subsequent prediction (...)
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  32.  17
    Jing Zhu (2003). Reclaiming Volition: An Alternative Interpretation of Libet's Experiment. Journal of Consciousness Studies 10 (11):61-77.
    Based on his experimental studies, Libet claims that voluntary actions are initiated by unconscious brain activities well before intentions or decisions to act are consciously experienced by people. This account conflicts with our common-sense conception of human agency, in which people consciously and intentionally exert volitions or acts of will to initiate voluntary actions. This paper offers an alternative interpretation of Libet's experiment. The cause of the intentional acts performed by the subjects in Libet's experiment should not be exclusively attributed (...)
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  33.  89
    Andrei A. Buckareff & Jing Zhu (2009). The Primacy of the Mental in the Explanation of Human Action. Disputatio 3 (26):1 - 16.
  34.  53
    Hongwen Zhu (2008). Towards One Kind of Social Science as Phronesis. Proceedings of the Xxii World Congress of Philosophy 46:121-127.
    Social science, as a social and intellectual institution, inherent in modernity, as well as the modern social systems and orders, is the prerequisite and manifestation of the reflexivity in the modern world. There are, however, some fundamental problems in modern social science, in terms of its specialized system and methodological paradigms and conceptions.
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  35.  6
    Charles W. Kalish, Timothy T. Rogers, Jonathan Lang & Xiaojin Zhu (2011). Can Semi-Supervised Learning Explain Incorrect Beliefs About Categories? Cognition 120 (1):106-118.
    Three experiments with 88 college-aged participants explored how unlabeled experiences—learning episodes in which people encounter objects without information about their category membership—influence beliefs about category structure. Participants performed a simple one-dimensional categorization task in a brief supervised learning phase, then made a large number of unsupervised categorization decisions about new items. In all three experiments, the unsupervised experience altered participants’ implicit and explicit mental category boundaries, their explicit beliefs about the most representative members of each category, and even their memory (...)
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  36.  2
    Timothy T. Rogers, Charles Kalish, Bryan R. Gibson, Joseph Harrison & Xiaojin Zhu (2010). Semi-Supervised Learning is Observed in a Speeded but Not an Unspeeded 2D Categorization Task. In S. Ohlsson & R. Catrambone (eds.), Proceedings of the 32nd Annual Conference of the Cognitive Science Society. Cognitive Science Society
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  37.  90
    Jing Zhu (2004). Understanding Volition. Philosophical Psychology 17 (2):247-274.
    The concept of volition has a long history in Western thought, but is looked upon unfavorably in contemporary philosophy and psychology. This paper proposes and elaborates a unifying conception of volition, which views volition as a mediating executive mental process that bridges the gaps between an agent's deliberation, decision and voluntary bodily action. Then the paper critically examines three major skeptical arguments against volition: volition is a mystery, volition is an illusion, and volition is a fundamentally flawed conception that leads (...)
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  38.  43
    Yunxia Zhu (2009). Confucian Ethics Exhibited in the Discourse of Chinese Business and Marketing Communication. Journal of Business Ethics 88 (Supplement 3):517 - 528.
    With the internationalisation of the Chinese market, Confucian ethics began to draw researchers' attention. However, little research has been conducted in the specific application of Confucian ethics in marketing communication. This article fills in the research gap by examining how Confucian ethics underpins the discourse of Chinese Expo invitations. Chinese sales managers' views are incorporated into the analysis as substantiation of findings. Confucian ethics embraces both qing (emotion) and li (reason) and relevant ethical values such as guanxi (connections), qing, and (...)
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  39.  32
    Paul Thagard & R. Zhu (2003). Acupuncture, Incommensurability, and Conceptual Change. In Gale M. Sinatra & Paul R. Pintrich (eds.), Intentional Conceptual Change. L. Erlbaum 79--102.
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  40.  27
    Andrei A. Buckareff & Jing Zhu (2004). Causalisms Reconsidered. Dialogue 43 (01):147-.
    We reply to Andrew Sneddon’s recent criticism of the causal theory of action (CTA) and critically examine Sneddon’s preferred alternative, minimal causalism. We show that Sneddon’s criticism of CTA is problematic in several respects, and therefore his conclusion that “the prospects for CTA look poor” is unjustified. Moreover, we show that the minimal causalism that Sneddon advocates looks rather unpromising and its merits that Sneddon mentions are untenable.
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  41.  9
    Yunxia Zhu (2011). Practical Confucian Wisdom and Entrepreneurship Development and Training. Philosophy of Management 10 (1):95-111.
    This paper proposes a Confucian wisdom perspective to study entrepreneurship practice in the Chinese transition economy. It argues that existing research on Chinese entrepreneurship has not paid adequate attention to qing (positive affects), which is an integral part of Confucian wisdom. It is essential to investigate qing and its interaction with li (reason relating to rules and regulations) and cognitive processes within the institutional context of the transition economy. To address this issue, this paper integrates traditional practical Confucian wisdom and (...)
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  42.  59
    Jing Zhu (2004). Passive Action and Causalism. Philosophical Studies 119 (3):295-314.
    The first half of this paper is an attemptto conceptualize and understand the paradoxicalnotion of ``passive action''''. The strategy is toconstrue passive action in the context ofemotional behavior, with the purpose toestablish it as a conceivable and conceptuallycoherent category. In the second half of thispaper, the implications of passive action forcausal theories of action are examined. I arguethat Alfred Mele''s defense of causalism isunsuccessful and that causalism may lack theresource to account for passive action.Following Harry Frankfurt, I suggest analternative way (...)
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  43.  73
    Jiafeng Zhu (2012). Legitimacy as a Mere Moral Power? A Response to Applbaum. Diametros 33 (33):120-137.
    In a recent article, Arthur Applbaum contributes a new view—legitimacy as a moral power—to the debate over the concept of political legitimacy. Applbaum rejects competing views of legitimacy, in particular legitimacy as a claim-right to have the law obeyed, for mistakenly invoking substantive moral argument in the conceptual analysis, and concludes that “at the core of the concept—what legitimacy is” is only a Hohfeldian moral power. In this article, I contend that: (1) Applbaum’s view of legitimacy, when fully unfolded, refers (...)
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  44.  4
    Rui Zhu (2002). What If the Father Commits a Crime? Journal of the History of Ideas 63 (1):1-17.
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  45.  68
    Jing Zhu & Andrei A. Buckareff (2006). Intentions Are Mental States. Philosophical Explorations 9 (2):235 – 242.
    Richard Scheer has recently argued against what he calls the 'mental state' theory of intentions. He argues that versions of this theory fail to account for various characteristics of intention. In this essay we reply to Scheer's criticisms and argue that intentions are mental states.
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  46.  41
    Jing Zhu (2004). Intention and Volition. Canadian Journal of Philosophy 34 (2):175 - 193.
  47.  82
    Jing Zhu & Paul Thagard (2002). Emotion and Action. Philosophical Psychology 15 (1):19 – 36.
    The role of emotion in human action has long been neglected in the philosophy of action. Some prevalent misconceptions of the nature of emotion are responsible for this neglect: emotions are irrational; emotions are passive; and emotions have only an insignificant impact on actions. In this paper we argue that these assumptions about the nature of emotion are problematic and that the neglect of emotion's place in theories of action is untenable. More positively, we argue on the basis of recent (...)
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  48.  26
    Rui Zhu (2002). Wu-Wei: Lao-Zi, Zhuang-Zi and the Aesthetic Judgement. Asian Philosophy 12 (1):53 – 63.
    The concept of wu-wei (nonaction) has undergone significant changes from Lao-zi to Zhuang-zi. This paper will argue that, while wu-wei in Lao-zi is a utilitarian principle, wu-wei of Zhuan-zi represents an aesthetic world-view. The aesthetic nature of the Daoist nonaction will be illustrated through Kant's concept of 'purposiveness without purpose'.
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  49.  68
    Jing Zhu (2004). Is Conscious Will an Illusion? Disputatio 16:59 - 70.
  50.  3
    Shaowen Wang & Xin-Guang Zhu (2008). Coupling Cyberinfrastructure and Geographic Information Systems to Empower Ecological and Environmental Research. BioScience 58 (2):94-95.
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