Results for 'Catherine Lai'

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  1.  52
    Querying Linguistic Trees.Catherine Lai & Steven Bird - 2010 - Journal of Logic, Language and Information 19 (1):53-73.
    Large databases of linguistic annotations are used for testing linguistic hypotheses and for training language processing models. These linguistic annotations are often syntactic or prosodic in nature, and have a hierarchical structure. Query languages are used to select particular structures of interest, or to project out large slices of a corpus for external analysis. Existing languages suffer from a variety of problems in the areas of expressiveness, efficiency, and naturalness for linguistic query. We describe the domain of linguistic trees and (...)
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  2.  3
    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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  3. Once More on the Two Truths: What Does Chi–Tsang Mean by the Two Truths as ‘Yüeh–Chiao’?: WHALEN W. LAI.Whalen W. Lai - 1983 - Religious Studies 19 (4):505-521.
    The teaching of the Buddha concerning Reality has recourse to Two Truths: the Mundane and the Highest Truth. Without knowing the distinction between the two, one does not know the profound point of the teachings. The Highest Truth cannot be taught apart from the Mundane, but without understanding the former, one does not apprehend nirvāna.
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  4. 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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  5.  25
    Kam-Por Yu, Julia Tao, and Philip J. Ivanhoe (Eds.), Taking Confucian Ethics Seriously: Contemporary Theories and Applications. [REVIEW]Karyn Lai - 2012 - 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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  6. Adam Smith Across Nations: Translations and Receptions of the Wealth of Nations.Cheng-Chung Lai - 1998 - 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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  7.  92
    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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  8. Confucian Moral Thinking.Karyn L. Lai - 1995 - Philosophy East and West 45 (2):249-272.
  9. Discovery as a Problem for the Inventor.Tyrone Lai - 1991 - 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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  10. Sinitic Speculations on Buddha-Nature: The Nirvāṇa School (420-589).Whalen Lai - 1982 - Philosophy East and West 32 (2):135-149.
  11. Further Developments of the Two Truths Theory in China: The "Ch'eng-Shih-Lun" Tradition and Chou Yung's "San-Tsung-Lun".Whalen W. Lai - 1980 - Philosophy East and West 30 (2):139-161.
  12. Sinitic Understanding of the Two Truths Theory in the Liang Dynasty (502-557): Ontological Gnosticism in the Thoughts of Prince Chao-Ming. [REVIEW]Whalen W. Lai - 1978 - Philosophy East and West 28 (3):339-351.
  13. Empirical Tests Are Only Auxiliary Devices.Tyrone Lai - 1988 - British Journal for the Philosophy of Science 39 (2):211-223.
  14.  63
    Conceptual Foundations for Environmental Ethics: A Daoist Perspective.Karyn L. 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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  15.  17
    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.
  16. Chinese Buddhist Causation Theories: An Analysis of the Sinitic Mahāyāna Understanding of Pratitya-Samutpāda.Whalen Lai - 1977 - Philosophy East and West 27 (3):241-264.
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  17.  80
    Ziran and Wuwei in the Daodejing : An Ethical Assessment.Karyn L. 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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  18.  20
    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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  19.  24
    Judgment in Confucian Ethics.Karyn L. Lai - 2009 - Sophia 48 (1):77-84.
  20.  16
    The Philosophical Relevance of 'Technically Good' Experiments.Tyrone Lai - 1984 - British Journal for the Philosophy of Science 35 (2):156-159.
  21.  36
    The Daodejing: Resources for Contemporary Feminist Thinking.Karyn L. Lai - 2000 - Journal of Chinese Philosophy 27 (2):131–153.
  22.  29
    The Linking of Spinoza to Chinese Thought by Bayle and Malebranche.Yuen Ting Lai - 1985 - Journal of the History of Philosophy 23 (2):151-178.
  23.  22
    The Meaning of "Mind-Only" : An Analysis of a Sinitic Mahāyāna Phenomenon.Whalen Lai - 1977 - Philosophy East and West 27 (1):65-83.
  24. Chinese Buddhist Philosophy From Han Through Tang.Whalen Lai - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
  25.  11
    White Horse Not Horse: Making Sense of a Negative Logic.Whalen Lai - 1995 - Asian Philosophy 5 (1):59 – 74.
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have been removed?show (...)
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  26.  34
    How We Make Discoveries.Tyrone Lai - 1989 - Synthese 79 (3):361 - 392.
    In trying to make discoveries, we are trying to uncover knowledge of HIDDEN realities. It appears impossible to uncover knowledge of hidden realities. How can we evaluate results? (How can we find out whether they are true or even good approximation when we cannot compare them to the hidden realities?) But we are often able to do things which appear impossible; it depends on whether we have chanced onto, or discovered, or invented, the relevant OPERATING PRINCIPLES. It appeared impossible to (...)
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  27.  13
    Kao Tzu and Mencius on Mind: Analyzing a Paradigm Shift in Classical China.Whalen Lai - 1984 - Philosophy East and West 34 (2):147-160.
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  28.  26
    The Yijing and the Formation of the Huayan Phiolosophy.Whalen Lai - 2009 - Journal of Chinese Philosophy 36 (s1):101-112.
  29.  20
    How the Principle Rides on the Ether: Chu Hsi's Non-Buddhistic Resolution of Nature and Emotion.Whalen W. Lai - 1984 - Journal of Chinese Philosophy 11 (1):31-65.
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  30.  27
    Introduction: Feminism and Chinese Philosophy.Karyn L. Lai - 2000 - Journal of Chinese Philosophy 27 (2):127–130.
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  31.  21
    The Defeat of Vijñaptimatrata in China: Fa-Tsang on Fa-Hsing and Fa-Hsiang.Whalen Lai - 1986 - Journal of Chinese Philosophy 13 (1):1-19.
  32.  18
    Ch'an Metaphors: Waves, Water, Mirror, Lamp.Whalen Lai - 1979 - Philosophy East and West 29 (3):243-253.
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  33.  23
    Kung-Sun Lung on the Point of Pointing: The Moral Rhetoric of Names.Whalen Lai - 1997 - Asian Philosophy 7 (1):47 – 58.
    Graham compares Kung?sun Lung's ?White Horse not Horse? [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, ?Sword is not Blade?. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ?hilt plus blade? is more than blade, then via analogia, White Horse as ?white plus horse? is more than the part that is just ?horse?. Graham had taken over (...)
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  34.  22
    Chong, Kim-Chong, Early Confucian Ethics: Concepts and Arguments.Karyn L. Lai - 2009 - Dao: A Journal of Comparative Philosophy 8 (4):467-470.
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  35.  19
    The Early Prajñā Schools, Especially "Hsin-Wu," Reconsidered.Whalen W. Lai - 1983 - Philosophy East and West 33 (1):61-77.
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  36.  16
    On “Trust and Being True”: Toward a Genealogy of Morals.Whalen Lai - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):257-274.
    This Nietzschesque “genealogy of morals” presents the Confucian virtue of xin (trust and true) so basic to friendship as a civic virtue rooted among social equals. Among non-equals, a servant has to prove his trustworthiness but not yet vice versa. The script 信 ( xin ) tells of living up to one’s words. Yanxing 言行 (speech and action) describes actively keeping a verbal promise. The Agrarian school endorses xin as the primary virtue in its utopia of virtual equals. It knew (...)
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  37.  16
    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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  38.  11
    In Defence of Graded Love Three Parables From Mencius.Whalen Lai - 1991 - Asian Philosophy 1 (1):51 – 60.
  39.  15
    Nicholas of Cusa and the Finite Universe.Tyrone Tai Lun Lai - 1973 - Journal of the History of Philosophy 11 (2):161-167.
  40.  9
    Illusionism (Māyavāda) in Late T'ang Buddhism: A Hypothesis on the Philosophical Roots of the Round Enlightenment Sūtra (Yüan-Chüeh-Ching).Whalen W. Lai - 1978 - Philosophy East and West 28 (1):39-51.
  41.  7
    Reviews: The Edge of Organization: Chaos and Complexity Theories of Formal Social Systems, Russ Marion. [REVIEW]On-Kwok Lai & John Marchelya - 1999 - Emergence: Complexity and Organization 1 (2):114-119.
    (1999). Reviews: The Edge of Organization: Chaos and Complexity Theories of Formal Social Systems, Russ Marion. Emergence: Vol. 1, No. 2, pp. 114-119.
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  42.  6
    Critical Notice of Joel J. Kupperman, Learning From Asian Philosophy.Karyn L. Lai - 2003 - Australasian Journal of Philosophy 81 (1):126 – 133.
  43.  2
    "New Lixue" Metaphysics: Examination and Critique.Chen Lai - 1994 - Journal of Chinese Philosophy 21 (3-4):363-396.
  44.  7
    Odd Complaints and Doubtful Conditions: Norms of Hypochondria in Jane Austen and Catherine Belling.James Lindemann Nelson - 2014 - Journal of Bioethical Inquiry 11 (2):193-200.
    In her final fragmentary novel Sanditon, Jane Austen develops a theme that pervades her work from her juvenilia onward: illness, and in particular, illness imagined, invented, or self-inflicted. While the “invention of odd complaints” is characteristically a token of folly or weakness throughout her writing, in this last work imagined illness is also both a symbol and a cause of how selves and societies degenerate. In the shifting world of Sanditon, hypochondria is the lubricant for a society bent on turning (...)
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  45.  15
    Religious Hypotheses and the Apophatic, Relational Theology of Catherine Keller.Kirk Wegter‐McNelly - 2016 - Zygon 51 (3):758-764.
    In one of its most urgent folds, Catherine Keller's Cloud of the Impossible juxtaposes negative theology with relational theology for the sake of thinking constructively about today's global climate of religious conflict and ecological upheaval. The tension between these two theological approaches reflects her desire to unsay past harmful theological speech but also to speak into the present silences about the possibility of a future that is not only to be feared. Suffusing Keller's Cloud is the related possibility of (...)
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  46.  13
    Aporetic Possibilities in Catherine Keller's Cloud of the Impossible.Carol Wayne White - 2016 - Zygon 51 (3):765-782.
    In stressing the beauty of ignorance, of not knowing in the usual manner, Catherine Keller's Cloud of the Impossible evokes the death of a metaphysical uthorial presence and the dissolution of closed systems of meaning. In this article, I view her text as part of a crisis of modernity that challenges dominant theological pathways, on which certain problematic views of the human have been constructed. In my reading, Keller's Cloud enriches humanistic thinking in the West and I explore the (...)
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  47.  7
    Catherine of Siena and the New Evangelization1.J. Cahall - 2015 - New Blackfriars 97 (1067).
    This article shows the relevance of past ages to the current project of the new evangelization. In particular, it presents St. Catherine of Siena as an example of the intuition that saints throughout the history of the Church have had regarding how to undertake the process of evangelization. The concept of the “new evangelization” is outlined by referring to the writings and speeches of Pope St. John Paul II, Pope Benedict XVI, and Pope Francis. While covering the basic features (...)
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  48.  3
    Catherine of Siena and the New Evangelization.Perry J. Cahall - 2016 - New Blackfriars 97 (1069):325-344.
    This article shows the relevance of past ages to the current project of the new evangelization. In particular, it presents St. Catherine of Siena as an example of the intuition that saints throughout the history of the Church have had regarding how to undertake the process of evangelization. The concept of the “new evangelization” is outlined by referring to the writings and speeches of Pope St. John Paul II, Pope Benedict XVI, and Pope Francis. While covering the basic features (...)
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  49. Catherine Malabou and the Currency of Hegelianism.Lisabeth During - 2000 - Hypatia 15 (4):190-195.
    : Catherine Malabou is a professor of philosophy at Paris-Nanterre. A collaborator and student of Jacques Derrida, her work shares some of his interest in rigorous protocols of reading, and a willingness to attend to the undercurrents of over-read and "too familiar" texts. But, as she points out, this orientation was shared by Hegel himself. Arguing against Heidegger, Kojève, and other critics of Hegel, the book in which this Introduction appears puts Hegel back on the map of the present.
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  50.  12
    Neuroplasticity as an Ecology of Mind A Conversation with Gregory Bateson and Catherine Malabou.Florence Chiew - 2012 - Journal of Consciousness Studies 19 (11-12):11-12.
    Neuroplasticity research marks a considerable shift in focus from localization theories of the brain to more holistic, or systemsoriented, theories of the body-brain-environment interrelation. In What Should We Do with Our Brain?, philosopher Catherine Malabou calls attention to the political significance of neuroplasticity for engaging questions of agency and accountability. This paper addressesMalabou's ethical concerns by way of anthropologist Gregory Bateson's ecological view of human agency. By redefining the individual mind as an ecological 'tangle', Bateson's perspectives offer an important (...)
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