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

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  1. Changfu Xu (2010). Makesi Zhu Yi Yan Jiu de Xue Shu Hua Tan Suo. She Hui Ke Xue Wen Xian Chu Ban She.score: 360.0
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  2. Fei Xu (2006). Makesi Zhu Yi Zhe Xue Yu Hou Xian Dai Zhu Yi de Bi Jiao =. Beijing Shi ;Zhi Shi Chan Quan Chu Ban She.score: 360.0
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  3. Fu Xu (2000). Qiu Shu Xiang Zhu. Xin Hua Shu Dian Shanghai Fa Xing Suo Fa Xing.score: 360.0
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  4. Yanmei Xu (2007). Sheng Tai Xue Makesi Zhu Yi Yan Jiu =. She Hui Ke Xue Wen Xian Chu Ban She.score: 360.0
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  5. Chenguang Xu, Jixiong Deng & Guozhen Zeng (eds.) (2006). Zhi Rong Ru Shu Xin Feng Cu He Xie: She Hui Zhu Yi Rong Ru Guan Dang Zheng Gan Bu Xue Xi du Ben. Hunan Ren Min Chu Ban She.score: 360.0
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  6. Xingqing Xu (2008). Zhu Shunshui Yu Dong Ya Wen Hua Chuan Bo de Shi Jie. Tai da Chu Ban Zhong Xin.score: 360.0
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  7. Xingqing Xu (ed.) (2012). Zhu Shunshui Yu Jin Shi Riben Ru Xue de Fa Zhan. Tai da Chu Ban Zhong Xin.score: 360.0
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  8. Zhigong Xu & Xiaomang Zhao (eds.) (2005). Zhongguo Te Se Makesi Zhu Yi Jun Shi Zhe Xue Yan Jiu. Jie Fang Jun Chu Ban She.score: 360.0
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  9. Qingli Xu (2010). Zhong Xi Fang Gong Li Zhu Yi Zheng Zhi Zhe Xue Zhi Bi Jiao Yan Jiu. Dalian Hai Shi da Xue Chu Ban She.score: 360.0
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  10. Zhu Xu (2010). Laws, Causality and the Intentional Explanation of Action. Frontiers of Philosophy in China 5 (2):280-293.score: 240.0
    Whether or not an intentional explanation of action necessarily involves law-like statements is related to another question, namely, is it a causal explanation? The Popper-Hempel Thesis (...) , which answers both questions affirmatively, inevitably faces a dilemma between realistic and universalistic requirements. However, in terms of W.C. Salmons concept of causal explanation, intentional explanation can be a causal one even if it does not rely on any laws. Based on this, we are able to refute three characteristic arguments for the claimreason is not a cause of action,” namely, theproper logicalargument, thelogical relationargument, and therule-followingargument. This rebuttal suggests that the causal relationship between reason and action can provide a justification for intentional explanations. (shrink)
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  11. R. McGowan, T. Vaughan, Feng Q.-R., Guo J.-D., Xu X.-L., I. Zhang, X. Zhu, Feng S.-Q. & S. Cuomo (1995). A Favourable Conjuncture. Studies in History and Philosophy of Science Part A 26 (4):667-672.score: 240.0
    A <span class='Hi'>span>(Pb0.5Sr0.5)Sr2(Y0.5Ca0.5)Cu2Oy sample was prepared and the obtained Tc(onset)<span class='Hi'>span> and Tc(zero)<span class='Hi'>span> were (...)span> respectively.<span class='Hi'>span> A comparison of the M2+<span class='Hi'>span> ionic radius,<span class='Hi'>span> lattice constants a and c,<span class='Hi'>span> and the interatomic distance sum of the Cu-O(2)<span class='Hi'>span> and <span class='Hi'>span>(Pb,M)<span class='Hi'>span>-O(2)<span class='Hi'>span> samples in the <span class='Hi'>span>(Pb0.5M0.5)Sr2(Y0.5Ca0.5)Cu2Oy system was made,<span class='Hi'>span> where M <span class='Hi'>span>= Sr,<span class='Hi'>span> Ca,<span class='Hi'>span> Mg,<span class='Hi'>span> Hg,<span class='Hi'>span> Cd or Cu.<span class='Hi'>span> It was found that if the atomic radius of M2+<span class='Hi'>span>, which is in the <span class='Hi'>span>(Pb,M)<span class='Hi'>span>-O plane of the <span class='Hi'>span>(Pb,M)<span class='Hi'>span>-1212 specimen,<span class='Hi'>span> is larger,<span class='Hi'>span> then the sample will have a higher Tc(onset)<span class='Hi'>span> and the major effect of the M2+<span class='Hi'>span> on the Tc(onset)<span class='Hi'>span> of <span class='Hi'>span>(Pb0.5M0.5)Sr2(Y0.5Ca0.5)Cu2Oy samples was to change the interatomic distance <span class='Hi'>span>(bond distance)<span class='Hi'>span> sum of Cu-O(2)<span class='Hi'>span> and <span class='Hi'>span>(Pb,M)<span class='Hi'>span>-O(2)<span class='Hi'>span> when the Cu2+<span class='Hi'>span> ion was exchanged for an M2+<span class='Hi'>span> ion. (shrink)
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  12. Xiangshi Shi & Xiaopeng Zhu (eds.) (2009). Makesi Zhu Yi Zhe Xue de Dang Dai Shi Yu. Zhong Yang Bian Yi Chu Ban She.score: 180.0
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  13. Yuchen Wang, Xianxin Hu & Shugang Zhu (eds.) (2005). Makesi Zhu Yi Zhe Xue Yuan Li =. Hubei Ren Min Chu Ban She.score: 180.0
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  14. Chongqing Xu (2004). Xu Chongqing Wen Ji. Zhongshan da Xue Chu Ban She.score: 180.0
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  15. Fancheng Xu (2006). Xu Fancheng Wen Ji. Hua Dong Shi Fan da Xue Chu Ban She.score: 180.0
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  16. Heng Xu (2010). Xu Heng Ji. Jilin Wen Shi Chu Ban She.score: 180.0
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  17. Lizhi Xu (2008). Xu Lizhi Tan Shu Xue Zhe Xue =. Dalian Li Gong da Xue Chu Ban She.score: 180.0
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  18. Lizhi Xu (2008). Xu Lizhi Tan Shu Xue Fang Fa Lun =. Dalian Li Gong da Xue Chu Ban She.score: 180.0
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  19. Zhigong Xu (2007). Xu Zhigong Zi Xuan Ji =. Xue Xi Chu Ban She.score: 180.0
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  20. Fuguan Xu (2004). Zhongguo Si Xiang Shi Lun Ji Xu Pian. Shanghai Shu Dian Chu Ban She.score: 180.0
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  21. Gaozheng Zhu (2011). Cong Kangde Dao Zhu Xi: Bai Lu Dong Jiang Yan Lu. Zhejiang da Xue Chu Ban She.score: 180.0
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  22. 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.score: 180.0
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  23. 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.score: 180.0
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  24. 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.score: 180.0
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  25. 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.score: 180.0
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  26. Diguang Zhu (2010). Wang Chuanshan Yan Jiu Zhu Zuo Shu Yao. Hunan da Xue Chu Ban She.score: 180.0
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  27. Zhikai Zhu (2010). Xian Qin Zhu Zi Si Xiang Yan Jiu. Fu Dan da Xue Chu Ban She.score: 180.0
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  28. Shoutong Zhu (2009). Xin Ren Wen Zhu Yi de Zhongguo Ying Ji =. Zhongguo She Hui Ke Xue Chu Ban She.score: 180.0
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  29. Jin Zhu (2010). Ying Xiang Ren Lei Wen Ming de Zhu Yao Xue Shuo Dao Lun =. Yan Jiu Chu Ban She.score: 180.0
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  30. Hailei Zhu (2010). Yang Zhu Zhe Xue Chu Tan. Xianggang Guo Ji Xue Shu Wen Hua Zi Xun Chu Ban Gong Si.score: 180.0
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  31. 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.score: 180.0
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  32. Long Cheng (2011). Fa Zhe Xue Shi Ye Zhong di Cheng Xu Zheng Yi: Yi Cheng Xu Zheng Yi Yan Jiu Zhong de Fen Xi Mo Shi Wei Zhu de Kao Cha = the Philosophy of Law in the Vision of Procedural Justice. She Hui Ke Xue Wen Xian Chu Ban She.score: 120.0
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  33. Yun Zhou (2008). Xi Fang Fa Zhe Xue Zhu Ti Si Xiang Shi Lun: Yi Zhong Xi Lie Ju Shi de Xu Shu = the Thematic History of Western Legal Philosophy: A Series-Morratire. Fa Lü Chu Ban She.score: 120.0
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  34. Renqiu Zhu (2009). The Formation, Development and Evolution of Neo-Confucianismwith a Focus on the Doctrine ofStilling the Naturein the Song Period. Frontiers of Philosophy in China 4 (3):322-342.score: 60.0
    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 proceeded towards completion and perfection, and evolved as contemporary topics and thinking modes changed. The essay argues thatding xing 定性 (stilling the nature)” was an important Neo-Confucian topic during the Song period. The doctrine ofstilling the natureinvolves much central Neo-Confucian discourse such as the definition of xing (human nature), the interior and exterior aspects of human nature, nature and qing (feelings, sentiments), nature and xin (mind, heart), nature and ren (benevolence, humanity, humaneness) and yi (righteousness), nature and shi (affair) or wu (thing, object), the practice of preservation and cultivation, etc. Therefore, an examination of the formation, development and evolution of Neo-Confucianism is of great importance to the study of its early history. (shrink)
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  35. Liang Li, Tian Liu & Ke Xu (2013). Variable-Centered Consistency in Model RB. Minds and Machines 23 (1):95-103.score: 60.0
    Model RB is a model of random constraint satisfaction problems, which exhibits exact satisfiability phase transition and many hard instances, both experimentally and theoretically. Benchmarks based on (...)
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  36. Caifang Zhu (2011). The Hermeneutics of Chan Buddhism: Reading Koans From The Blue Cliff Record. Asian Philosophy 21 (4):373 - 393.score: 60.0
    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 (...)
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  37. Stephanie Denison & Fei Xu (2010). Integrating Physical Constraints in Statistical Inference by 11-Month-Old Infants. Cognitive Science 34 (5):885-908.score: 60.0
    Much research on cognitive development focuses either on early-emerging domain-specific knowledge or domain-general learning mechanisms. However, little research examines how these sources of knowledge interact. (...)
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  38. Liang Yusheng Zhuan & Chen Qirong ji (193u). Lüzi Jiao Bu ; Lüzi Jiao Xu Bu. In Dian Qian, Taigong Liu, Yixing Hao, Xiangfeng Song, Guang Zhong, Shixue Su, Yusheng Liang, Yun Cai, Changqi Chen, Jingshun Yin & Dachun Ren (eds.), Zhou Qin Zhu Zi Jiao Zhu Shi Zhong. Beijing Tu Shu Guan Chu Ban She.score: 36.0
     
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  39. Cai Yun Zhuan (193u). Lüzi Jiao Bu Xian Yi ; Xu Lüzi Jiao Bu Xian Yi. In Dian Qian, Taigong Liu, Yixing Hao, Xiangfeng Song, Guang Zhong, Shixue Su, Yusheng Liang, Yun Cai, Changqi Chen, Jingshun Yin & Dachun Ren (eds.), Zhou Qin Zhu Zi Jiao Zhu Shi Zhong. Beijing Tu Shu Guan Chu Ban She.score: 36.0
     
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  40. Keqian Xu (2010). ChineseDaoand WesternTruth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.score: 30.0
    In the Pre-Qin time, pursuingDaowas the main task in the scholarship of most of the ancient Chinese philosophers, while the Ancient Greek philosophers considered (...)pursuingTruthas their ultimate goal. While theDaoin ancient Chinese texts and theTruthin ancient Greek philosophic literature do share or cross-cover certain connotations, there are subtle and important differences between the two comparable philosophic concepts. These differences have deep and profound impact on the later development of Chinese and Western philosophy and culture respectively. Interestingly, while the modern Chinese philosophy has gradually accepted and established the Western conception ofTruthon its way towards modernization, thepost-modernWestern philosophy is just undergoing a process of deconstructing its traditional concept ofTruth”, thus, in a certain sense, going closer to the traditional ChineseDao”. From a comparative, relative and dynamic perspective, there could possibly be a fusion of horizon between the ChineseDaoand the WesternTruth”. (shrink)
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  41. Keqian Xu (2006). Early Confucian Principles: The Potential Theoretic Foundation of Democracy in Modern China. Asian Philosophy 16 (2):135 – 148.score: 30.0
    The subtle and complex relation between Confucianism and modern democracy has long been a controversial issue, and it is now again becoming a topical issue in the (...)
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  42. Keqian Xu (2011). A Different Type of Individualism in Zhuangzi. Dao: A Journal of Comparative Philosophy 10 (4):445-462.score: 30.0
    Although being widely considered as only a Western tradition, individualism is not absent in traditional Chinese philosophy and culture. In some of the classic Chinese philosophic works (...)
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  43. Keqian Xu (1997). The Unique Features of Hui Shi's Thought: A Comparative Study Between Hui Shi and Other Pre-Qin Philosophers. Journal of Chinese Philosophy 24 (2):231-253.score: 30.0
    Hui Shi (370-310B.C.E.?) is a unique one among the pre-Qin scholars. The object and orientation of his scholarship emphasized onchasing after the materials (...)or the research for objective knowledge of natural things. He shows a tendency of tolerating and advocating diversity and variety, and intentionally pursuing new and unusual ideas. In certain degree he judges the value of knowledge by its truthfulness rather than its usefulness. As pointed out by Wing-tsit Chan, Hui shi represents atendency in ancient China toward intellectualism for its own sake”. (shrink)
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  44. Keqian Xu (2009). 儒家思想与中国传统文化的价值优先观(Confucianism and the Value Priority in Traditional Chinese Culture). 孔子研究 Confucius Studies 2009 (2):22-27.score: 30.0
    Confucianism has a deep influence on the opinion of value priority in traditional Chinese culture, which consider the value of morality prior to that of utility; the (...)
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  45. Yingjin Xu (2011). What Does Fodor'sAnti-DarwinismMean to Natural Theology? Frontiers of Philosophy in China 6 (3):465-479.score: 30.0
    In the current dialogue ofscience and religion,” it is widely assumed that the thoughts of Darwinists and that of atheists overlap. However, Jerry Fodor, a full- (...)fledged atheist, recently announced a war against Darwinism with his atheistic campaign. Prima facie, thiscivil warmight offer a chance for theists: If Fodor is right, Darwinistic atheism will lose the cover of Darwinism and become less tenable. This paper provides a more pessimistic evaluation of the situation by explaining the following: Fodors criticism of adaptationism (as the backbone of Darwinism), viz., his refutation of any counterfactual-supporting laws on the macro-evolutionary level, implies that a law-maker is dispensable on this level. This will either encourage skepticism against the omniscience (at least that concerning the future of macro-evolution) of the Creator, or render the notion of God less appealing. (shrink)
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  46. Jiafeng Zhu (2014). Fairness, Political Obligation, and the Justificatory Gap. Journal of Moral Philosophy:1-23.score: 30.0
    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 citizens liberty to reciprocate fairly in ways other than obeying the law. This justificatory gap is unaffected by the ongoing debate between the voluntarist and the nonvoluntarist accounts of fairness, and it cannot be bridged by the two arguments that are perhaps implicit in Kloskos account, namely the presumptive benefits argument and the democratic procedure argument. (shrink)
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  47. Jing Zhu (2004). Locating Volition. Consciousness and Cognition 13 (2):302-322.score: 30.0
    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 (...)
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  48. Jing Zhu (2004). Understanding Volition. Philosophical Psychology 17 (2):247-274.score: 30.0
    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 (...)
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  49. Keqian Xu (2008). The Abdication of King Kuai of Yan and the Issue of Political Legitimacy in the Warring States Period. Journal of School of Chinese Language and Culture 2008 (3).score: 30.0
    The event that King Kuai of Yan demised the crown to his premier Zizhi, is a tentative way of political power transmission happened in the social transforming (...)
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  50. Keqian Xu (2006). 論儒家哲學之的實踐屬性與歷史屬性On the Practice and History Attributes of theDaoin the Confucian Philosophy. 學術論壇 Academic Forum, 2006 (11):32-34.score: 30.0
    The important feature of Dao as a philosophic category in early Confucian philosophy is its prominent practical and historical properties, which make it different from those western (...)
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