Results for 'Antonio Lai'

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  1.  31
    A gênese do paradigma espectral.Antonio Lai - 2007 - Discurso 37:407-440.
    Esse estudo propõe situar o problema da música dita "espectral" (após 1970) no quadro das revoluções múltiplas ocorridas na história da música ocidental de tradição escrita. Para fazê-lo, nos baseamos em uma abordagem metodológica original a partir do modelo das revoluções científicas de Thomas Kuhn. Essa hipótese teórica, desenvolvida pelo autor em vários ensaios, visa explocar a evolução das linguagens por meio da definição kuhniana de progresso científico. Assim, persuadimo-nos que a análise histórica da música espectral poderá mostrar que esta, (...)
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  2.  25
    A Review of Antonio S. Cua's Human Nature, Ritual, and History: Studies in Xunzi and Chinese Philosophy , in Studies in Philosophy and the History of Philosophy, Vol. 43, Washington, D.C., Catholic University of America Press, 2005, 406 Pp., ISBN: 0813213851, Hb. [REVIEW]Karyn L. Lai - 2007 - Sophia 46 (2):203-205.
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  3.  10
    A Review of Antonio S. Cua's, in Studies in Philosophy and the History of Philosophy, Vol. 43, Washington, DC, Catholic University of America Press, 2005, 406 Pp., ISBN: 0813213851, Hb. [REVIEW]Karyn L. Lai - 2007 - Sophia 46 (2):203-205.
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  4. L'intonation des Variétés Dialectales de l'Espace Roman.Michel Contini, Jean-Pierre Lai & Antonio Romano - 2005 - Communication and Cognition. Studies in Language 9:69-80.
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  5.  3
    La géolinguistique à Grenoble : de l'AliR à AMPER.Michel Contini, Jean-Pierre Lai & Antonio Romano - 2002 - Revue Belge de Philologie Et D’Histoire 80 (3):931-941.
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  6. Philosophy of Xunzi and Antonio S. Cua.Chung-Ying Cheng, Roger T. Ames, Vincent Shen, Kim-Chong Chong, Paul R. Goldin, Karyn L. Lai & Tan Mingran - 2008 - Journal of Chinese Philosophy 35 (1):63-78.
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  7. El tercer sector extremeño: un estudio descriptivo sobre su relación con las nuevas tecnologías de lai nformación y la comunicación.José Antonio López Rey - 2006 - Aposta 29:1.
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  8.  48
    Yung and the Tradition of the Shih: The Confucian Restructuring of Heroic Courage: Whalen Lai.Whalen Lai - 1985 - 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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  9.  99
    An Introduction to Chinese Philosophy (2nd Ed.).Karyn Lai - 2018 - 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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  10. Justifying Uncivil Disobedience.Ten-Herng Lai - 2019 - Oxford Studies in Political Philosophy 5:90-114.
    A prominent way of justifying civil disobedience is to postulate a pro tanto duty to obey the law and to argue that the considerations that ground this duty sometimes justify forms of civil disobedience. However, this view entails that certain kinds of uncivil disobedience are also justified. Thus, either a) civil disobedience is never justified or b) uncivil disobedience is sometimes justified. Since a) is implausible, we should accept b). I respond to the objection that this ignores the fact that (...)
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  11.  34
    Of One Mind or Two? Query on the Innate Good in Mencius: Whalen Lai.Whalen Lai - 1990 - 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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  12.  54
    Reducing Implicit Racial Preferences: I. A Comparative Investigation of 17 Interventions.Calvin K. Lai, Maddalena Marini, Steven A. Lehr, Carlo Cerruti, Jiyun-Elizabeth L. Shin, Jennifer A. Joy-Gaba, Arnold K. Ho, Bethany A. Teachman, Sean P. Wojcik, Spassena P. Koleva, Rebecca S. Frazier, Larisa Heiphetz, Eva E. Chen, Rhiannon N. Turner, Jonathan Haidt, Selin Kesebir, Carlee Beth Hawkins, Hillary S. Schaefer, Sandro Rubichi, Giuseppe Sartori, Christopher M. Dial, N. Sriram, Mahzarin R. Banaji & Brian A. Nosek - 2014 - Journal of Experimental Psychology: General 143 (4):1765-1785.
  13. Reducing Implicit Racial Preferences: II. Intervention Effectiveness Across Time.Calvin K. Lai, Allison L. Skinner, Erin Cooley, Sohad Murrar, Markus Brauer, Thierry Devos, Jimmy Calanchini, Y. Jenny Xiao, Christina Pedram, Christopher K. Marshburn, Stefanie Simon, John C. Blanchar, Jennifer A. Joy-Gaba, John Conway, Liz Redford, Rick A. Klein, Gina Roussos, Fabian M. H. Schellhaas, Mason Burns, Xiaoqing Hu, Meghan C. McLean, Jordan R. Axt, Shaki Asgari, Kathleen Schmidt, Rachel Rubinstein, Maddalena Marini, Sandro Rubichi, Jiyun-Elizabeth L. Shin & Brian A. Nosek - 2016 - Journal of Experimental Psychology: General 145 (8):1001-1016.
  14. The Effects of Corporate Social Responsibility on Brand Performance: The Mediating Effect of Industrial Brand Equity and Corporate Reputation. [REVIEW]Chi-Shiun Lai, Chih-Jen Chiu, Chin-Fang Yang & Da-Chang Pai - 2010 - 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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  15. Antonio Banfi.Antonio Banfi - 2003 - In Anna-Teresa Tymieniecka (ed.), Phenomenology World-Wide. Kluwer Academic Publishers. pp. 80--478.
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  16. Li in the "Analects": Training in Moral Comptence and the Question of Flexibility.Karyn Lai - 2006 - 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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  17.  14
    Mingin theZhuangzi Neipian: Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - 2013 - Journal of Chinese Philosophy 40 (3-4):527-543.
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' anxieties. The sage (...)
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  18. Descartes' Error: Emotion, Reason, and the Human Brain.Antonio R. Damasio - 1994 - Putnam.
  19. Antonio Rosmini Nel Centenario Della Morte Saggi Vari.Antonio Rosmini & Università Cattolica Del Sacro Cuore - 1955 - Vita E Pensiero.
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  20.  43
    The Cicada Catcher: Learning for Life.Karyn L. Lai - 2019 - In Karyn L. Lai & Wai-wai Chiu (eds.), Skill and Mastery Philosophical Stories from the Zhuangzi. UK: Rowman and Littlefield International. pp. 143 - 162.
    The cicada catcher focuses as much on technique as he does on outcomes. In response to Confucius’ question, he articulates in detail the learning he has undertaken to develop techniques at each level of competence. This chapter explains the connection between the cicada catcher’s development of technique and his orientation toward outcomes. It uses details in this story to contribute to recent discussions in epistemology on the cultivation of technique.
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  21.  33
    Familiarity Differentially Affects Right Hemisphere Contributions to Processing Metaphors and Literals.Vicky T. Lai, Wessel van Dam, Lisa L. Conant, Jeffrey R. Binder & Rutvik H. Desai - 2015 - Frontiers in Human Neuroscience 9.
  22.  54
    Antonio de Luna Garcia (1901–1967).Antonio Truyol Y. Serra & John T. Noonan - 1968 - American Journal of Jurisprudence 13 (1):vii-viii.
    Born in Granada, April 30, 1901, Antonio De Luna was educated in the universities of Granada and of Madrid, continued his studies at Freiburg in Bresgovia, Paris, and Oxford and received the doctorate in law from Bologna. At the age of 27 he was appointed to the chair of natural law at the University of La Laguna in the Canary Isles, and from there went on to Salamanca and Granada. In 1932 he obtained the chair of international public law (...)
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  23.  6
    Learning From Chinese Philosophies.Karyn lai - 2006 - Taylor and Francis.
  24. Ziran and Wuwei in the Daodejing : An Ethical Assessment.Karyn Lai - 2007 - 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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  25.  7
    Experience With a Linguistic Variant Affects the Acquisition of Its Sociolinguistic Meaning: An Alien‐Language‐Learning Experiment.Wei Lai, Péter Rácz & Gareth Roberts - 2020 - Cognitive Science 44 (4).
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  26.  27
    The Philosophical Relevance of 'Technically Good' Experiments.Tyrone Lai - 1984 - British Journal for the Philosophy of Science 35 (2):156-159.
  27.  23
    Hua-Yen Buddhism: The Jewel Net of Indra.Whalen W. Lai & Francis H. Cook - 1981 - Journal of the American Oriental Society 101 (2):234.
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  28. Confucian Moral Thinking.Karyn L. Lai - 1995 - Philosophy East and West 45 (2):249-272.
    By examining fundamental Confucian concepts -- zhengming, ren, li, xiao, shu and dao -- the essay demonstrates that Confucian ways of thinking do not always fit neatly into categories such as 'moral' or rights'. The author provides a positive interpretation of certain Confucian ideas including: the concept of a person as a self- in- relation; the notion of responsibility as particularistic and dependent upon the kinds of relationships one has and the social positions one occupies; and the view of the (...)
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  29.  60
    Virtue Ethics and Confucian Ethics.Lai Chen - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):275-287.
    This essay focuses on the unity of several virtues in pre-Qin Confucians. Confucius maintains the proper application and coherence of such virtues as benevolence, wisdom, trustworthiness, straightforwardness, courage, and firmness. Further, Confucius takes benevolence and nobility as characteristic of human being. Particular attention is paid to the distinction and relationship between virtuous characters and virtuous actions.
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  30.  36
    Global Thinking.Karyn Lai - 2018 - The Philosophers' Magazine 80:64-69.
  31.  31
    Philosophy and Philosophical Reasoning in the Zhuangzi: Dealing with Plurality.Karyn Lynne Lai - 2006 - Journal of Chinese Philosophy 33 (3):365-374.
    The Zhuangzi is noted for its advocacy of many different perspectives—chickens, cicadas, fish and the like. There is much debate in the literature about the implications of Zhuangzi’s pluralist inclinations. I suggest that Zhuangzi highlights the limitations of individual, perspectivally-constrained, knowledge claims. He also spurns the ‘view from nowhere’ and is sceptical about the possibility of an ideal observer. For him, wisdom consists in understanding the epistemological inadequacies of each perspective. I propose that Zhuangzi’s philosophy offers significant insights to an (...)
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  32.  15
    Chen, Lai 陳來, The Ontology ofRen 仁學本體論: Beijing 北京: Sanlian Shudian 三聯書店, 2014, 503 Pages.Ning Wu - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):451-454.
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  33.  46
    Knowing How and Knowing To.Karyn L. Lai & Stephen Hetherington - 2015 - In Brian Bruya (ed.), The Philosophical Challenge from China. MA, USA: MIT Press. pp. 279 - 302.
    Since the 1940s, Western epistemology has discussed Gilbert Ryle’s distinction between knowledge-that and knowledge-how. Ryle argued that intelligent actions – manifestations of knowledge-how – are not constituted as intelligent by the guiding intervention of knowledge-that: knowledge-how is not a kind of knowledge-that; we must understand knowledge-how in independent terms. Yet which independent terms are needed? In this chapter, we consider whether an understanding of intelligent action must include talk of knowledge-to. This is the knowledge to do this or that now, (...)
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  34.  14
    Ming in the Zhuangzi Neipian: Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - 2013 - Journal of Chinese Philosophy 40 (3-4):527-543.
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' anxieties. The sage (...)
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  35. Empirical Tests Are Only Auxiliary Devices.Tyrone Lai - 1988 - British Journal for the Philosophy of Science 39 (2):211-223.
  36.  50
    Understanding Confucian Ethics: Reflections on Moral Development.Karyn Lai - 2007 - Australian Journal of Professional and Applied Ethics 9 (2).
    The standard criticisms of Confucian ethics appear contradictory. On the one hand, Confucian ethics is deemed overly rule-bound: it is obsolete because it advocates adherence to ancient Chinese norms of proper conduct. On the other hand, Confucian ethics is perceived as situational ethics—done on the run—and not properly grounded in fundamental principles or norms. I give reasons for these disparate views of Confucian ethics. I also sketch an account of Confucian morality that focuses on moral development; in this account the (...)
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  37.  39
    Confucian Moral Cultivation : Some Parallels with Musical Training.Karyn L. Lai - 2003 - In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
  38.  97
    Conceptual Foundations for Environmental Ethics: A Daoist Perspective.Karyn Lai - 2003 - 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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  39.  40
    The Concepts of Dao and Li in Song—Ming Neo-Confucian Philosophy.Chen Lai - 1999 - Contemporary Chinese Thought 30 (4):9-24.
    My friends, what I intend to do here is not simply to present a thesis. Rather, I will follow the main subject of this seminar, namely "The Possibilities and Questions in the Teaching and Transmitting Chinese Philosophy," concentrating in this lecture on the core concepts of neo-Confucianism.
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  40.  4
    The Linking of Spinoza to Chinese Thought by Bayle and Malebranche.Yuen-Ting Lai - 1985 - Journal of the History of Philosophy 23 (2):151.
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  41.  24
    Tradition and Modernity: A Humanist View.Lai Chen - 2009 - Brill.
    Retrospect and prospect for contemporary Chinese thought -- Resolving the tension between tradition and modernity : reflections on the May Fourth cultural tide -- The May Fourth tide and modernity -- Radicalism in the cultural movement of the twentieth century -- Modern Chinese culture and the difficulties of Confucian learning -- Liang Shuming's early view of Oriental and Western culture -- The establishment and development of Feng Youlan's view of culture -- A reflection on the new school of principle and (...)
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  42.  35
    The I-Ching and the Formation of the Hua-Yen Philosophy.Whalen Lai - 1980 - Journal of Chinese Philosophy 7 (3):245-258.
  43.  56
    The Meaning of "Mind-Only" : An Analysis of a Sinitic Mahāyāna Phenomenon.Whalen Lai - 1977 - Philosophy East and West 27 (1):65-83.
  44.  45
    The Public Good That Does the Public Good: A New Reading of Mohism.Whalen Lai - 1993 - 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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  45.  21
    A Hybrid Constraints Handling Strategy for Multiconstrained Multiobjective Optimization Problem of Microgrid Economical/Environmental Dispatch.Xin Li, Jingang Lai & Ruoli Tang - 2017 - Complexity:1-12.
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  46. The Feeling of What Happens: Body and Emotion in the Making of Consciousness.Antonio R. Damasio - 1999 - Harcourt Brace and Co.
  47. Looking for Spinoza Joy, Sorrow, and the Feeling Brain.Antonio R. Damasio - 2003
  48. Ad Antonio Banfi Cinquant'anni Dopo.Antonio Banfi, Simona Chiodo & Gabriele Scaramuzza (eds.) - 2007 - Unicopli.
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  49.  25
    Antonio de Murcia Conesa. Sobre "Presencias irReales. Simulacros, espectros y construcción de realidades", de Ana Carrasco Conde, Madrid, Plaza y Valdés, 2017. [REVIEW]Antonio de Murcia Conesa - 2018 - Anales Del Seminario de Historia de la Filosofía 35 (3):793-798.
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  50. Antonio Caso y la Universidad Nacional.Antonio Ibargüengoita - 1984 - Revista de Filosofía (México) 49:43-56.
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