Results for 'Ch Biggi'

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  1. La dottrina della luce in San Bonaventura.Ch Biggi - 1961 - Divus Thomas 64:395.
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  2.  17
    Eugenics Concept: From Plato to Present.Güvercin Ch & Arda B. - 2008 - Human Reproduction and Genetic Ethics 14 (2):20-26.
    All prospective studies and purposes to improve cure and create a race that would be exempt of various diseases and disabilities are generally defined as eugenic procedures. They aim to create the "perfect" and "higher" human being by eliminating the "unhealthy" prospective persons. All of the supporting actions taken in order to enable the desired properties are called positive eugenic actions; the elimination of undesired properties are defined as negative eugenics. In addition, if such applications and approaches target the public (...)
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  3.  44
    Rhétorique des mots, rhétorique des idées. À propos du « Traité de l'argumentation » de Ch. Perelman et L. Olbrechts-Tyteca.Guy Bouchard - 1979 - Laval Théologique et Philosophique 35 (3):301.
    L'histoire de la rhétorique s'apparente à une peau de chagrin: d'une préoccupation pour les mots et les idées en général, elle a progressivement mis l'accent sur les mots, puis sur les tropes et figures, puis sur la métaphore et la métonymie, puis sur la seule métaphore. Mais l'intérêt pour les mots a refait surface dans des disciplines comme la linguistique et la stylistique. Et l'intérêt pour les idées caractérise l'oeuvre de Ch. Perelman, comme en témoigne, entre autres, son Traité de (...)
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  4. Ch 'En Liang on Public Interest and the Law'.Hoyt Cleveland Tillman - 1994
     
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  5.  18
    Shelah's Strong Covering Property and CH in V[R].Esfandiar Eslami & Mohammad Golshani - 2012 - Mathematical Logic Quarterly 58 (3):153-158.
    In this paper we review Shelah's strong covering property and its applications. We also extend some of the results of Shelah and Woodin on the failure of equation image by adding a real.
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  6.  15
    Methodological Problems in the Study of the History of Philosophy From an Evaluation of Wang Ch'ung.T'ien Ch'ang-wu - 1972 - Contemporary Chinese Thought 4 (1):70-99.
    In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...)
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  7.  8
    Wang Ch'ung: An Ancient Chinese Militant Materialist.T'ien Ch'ang-wu - 1975 - Contemporary Chinese Thought 7 (1):4-7.
    Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.
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  8. Chʻotpul, Hwaetpul, Sutpul.Chi-ha Kim - 2009 - Irum.
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  9.  17
    Coherent Adequate Forcing and Preserving CH.John Krueger & Miguel Angel Mota - 2015 - Journal of Mathematical Logic 15 (2):1550005.
    We develop a general framework for forcing with coherent adequate sets on [Formula: see text] as side conditions, where [Formula: see text] is a cardinal of uncountable cofinality. We describe a class of forcing posets which we call coherent adequate type forcings. The main theorem of the paper is that any coherent adequate type forcing preserves CH. We show that there exists a forcing poset for adding a club subset of [Formula: see text] with finite conditions while preserving CH, solving (...)
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  10. Ch'eng-Kuan on the Hua-Yen Trinity.Robert Gimello - 1996 - Chung-Hwa Buddhist Journal 9:341-.
    One of the interpretive devices that Ch'eng-kuan (澄 觀) is famous for having employed to distill the essence of the vast Mahāvaipulya Buddhāvataṃsaka Sūtra (Tafang-kuang fo-hua-yen ching 《大方廣佛華嚴經》 was a series of variations on the contemplative theme (kuan-men 觀門) of the complete interfusion (yüan-jung 圓融) of the scripture's three chief protagonists (san-sheng 三聖) ── the Buddha Vairocana (Pi-lu-che-na 毘盧遮那) and the bodhisattvas Mañjuśrī (Wen-shu-shih-li 文殊師利) and Samantabhadra (P'u-hsien 普賢). By aligning these three powerful sacred persons with a number of philosophical (...)
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  11.  27
    What Kind of Knowledge Does a Weak-Willed Person Have?: A Comparative Study of Aristotle and the Ch'eng-Chu School.Xinyan Jiang - 2000 - Philosophy East and West 50 (2):242-253.
    This comparative study argues that both Aristotle and the Ch'eng-Chu School deny that a weak-willed person truly and clearly knows what is best at the time of action, but their analyses of a weak-willed person's knowledge are rather different. It is shown that both Aristotle and the Ch'eng-Chu School believe that practical knowledge presupposes repeatedly acting on it and thus that the defect of the weak-willed person's knowledge cannot be overcome by purely cognitive training.
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  12.  20
    Utilitarian Confucianism: Chʻen Liang's Challenge to Chu Hsi.Hoyt Cleveland Tillman - 1982 - Harvard University Press.
    I believe the material should be utilized as supplemental data for exploring Ch'en Liang's intellectual development.Ch'en's thought evolved through a tao-hsueh ...
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  13.  34
    Chiang Ch'ing is the Spokeswoman of the Exploiting Classes - Refuting the Reactionary Fallacy That "the Legalists Were the Spokesmen of the Peasants".Ch'en Kao-hua & T'ien Jen-Lung - 1978 - Chinese Studies in History 12 (2):86-91.
  14.  31
    On Dialectical Logic (In Refutation of Ch'ieh Ta-Yu).Sung Wen-Kan - 1970 - Contemporary Chinese Thought 1 (2):235-248.
    In Nos. 105 and 121 of the Kuang-ming Daily "Philosophical Supplement," there were two articles by Ch'ieh Ta-yu: "Some Opinions on the Problem of Determining the Object of Dialectical Logic" and "The Marxist Dialectical Method and Dialectical Logic." The first is quite general, while the second "elucidates the connections and differences" between dialectics and dialectical logic discussed in the first article. Almost all the basic points in both articles are erroneous. Actually, the author waves the banner of antidogmatism and expounds (...)
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  15.  22
    On Ch'i in the Huang Ti Nei Ching.Liu Ch'ang-lin - 1979 - Contemporary Chinese Thought 10 (3):3-19.
    The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...)
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  16.  49
    Ch'oe Han-Gi's Confucian Philosophy of Experience: New Names for Old Ways of Thinking.Wonsuk Chang - 2012 - Philosophy East and West 62 (2):186-196.
    In this article, it is argued that Ch'oe Han-gi (1803-1877), a Korean Confucian scholar from the late Chosŏn, can be credited with finding the full philosophical significance of the notion of experience (kyŏnghŏm). At the same time, his philosophy of experience can be interpreted adequately in the context of not British empiricist but Confucian philosophical assumptions. There is both continuity and discontinuity in Ch'oe's relation to Confucian tradition. Unlike the Confucian traditionalist, he admitted that inherited knowledge and practice are potentially (...)
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  17.  34
    Ch'an Buddhism, Western Thought, and the Concept of Substance.Paul Wienpahl - 1971 - Inquiry: An Interdisciplinary Journal of Philosophy 14 (1-4):84 – 101.
    The article relates Ch'an Buddhism, to Western thought via the philosophy of Spinoza, in particular through the concept of substance. It shows that Spinoza abandoned this concept as a fundamental metaphysical one. The consequent reuse of ?substance? requires a re?examination of the concepts of property and identity. It is seen that Spinoza made this drastic break with Western tradition by experiencing egolessness, the psychological basis for his metaphysical moves. The move is illustrated by the development of quantum physics. Egolessness and (...)
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  18. Utopian Planning and the Puritan Revolution: Gabriel Plattes, Samuel Hartlib and Macaria (Welcome Unit for the History of Medicine, Oxford, 1979)(Hereafter Webster 1979a); Webster, Ch.,“Macaria, Samuel Hartlib and the Great Instauration”. [REVIEW]Ch Webster - 1979 - Acta Comeniana 26:146-64.
  19.  26
    Historical Understanding: The Ch 'An Buddhist Transmission Narratives and Modern Historiography'.Dale S. Wright - 1992 - History and Theory 31 (1):37-46.
    This paper analyzes the kind of historical understanding presupposed in the writing of classical Chinese Ch'an Buddhist "transmission" narratives and places this historical understanding into comparative juxtaposition with modern Western historiographic practice. It finds that fundamental to Chinese Ch'an historical awareness are genealogical metaphors structuring historical time and meaning in terms of generations of family relations and the practices of inheritance. These metaphors link the Ch'an historian to the texts of historical study in ways that contrast with the posture of (...)
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  20.  24
    The Handicraft Guilds in Soochow During the Ch'ing Dynasty.Liu Yung-ch'eng - 1981 - Chinese Studies in History 15 (1-2):113-167.
  21.  16
    The Poetry of Tʿao Chʾ'ienThe Poetry of Tao Ch'ien.Lois M. Fusek, James Robert Hightower & T'ao Ch'ien - 1973 - Journal of the American Oriental Society 93 (1):82.
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  22.  45
    Ai Ssu-ch'I: The Apostle of Chinese Communism.Ignatius J. H. Ts'ao - 1972 - Studies in East European Thought 12 (1):2-36.
    Ai Ssu-ch'i is a little known but very important figure in the introduction of Marxism-Leninism into China. This first article provides a brief biography of Ai Ssu-ch'i as well as a detailed account of his activities as teacher, author and propagandist. Among his other services to the cause of Marxism-Leninism in China, one has to stress Ai Ssu-ch'i's systematic opposition to Yeh Ch'ing and to the non-Communist interpretation of Dr. Sun Yat-sen's Three Principles of the People. (cf.SST 10 (1970), 138–166.).
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  23.  18
    Discussion with Mr. Chou Ku-Ch'eng Concerning Formal Logic and Dialectics.Ma P'ei - 1969 - Contemporary Chinese Thought 1 (1):43-54.
    Recently I have read in succession the four articles on formal logic and dialectics in the current year's Hsin chien-she: Mr. Chou Ku-ch'eng's "Formal Logic and Dialectics" in the second issue, Mr. I Chih's "A Criticism of Confused Concepts on Problems of Logic" in the fourth issue, Mr. Shen Ping-yuan's "A Discussion of ‘Formal Logic and Dialectics,’ " and Mr. Chou Ku-ch'eng's "Further Discourse on Formal Logic and Dialectics," both in the seventh issue. In my opinion, in Mr. Chou's articles, (...)
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  24.  15
    Chiang Ch'ing's "Farewell Letter" to T'Ang Na.Lan P'ing Chiang Ch'ing - 1980 - Chinese Studies in History 14 (2):77-82.
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  25.  15
    Original Teachings of Ch 'an Buddhism'. [REVIEW]J. H. P. - 1971 - Review of Metaphysics 24 (4):744-745.
    This is a collection of teachings from the Chinese text, The Transmission of the Lamp, accompanied by introductions to each of seven parts. The introductions are entitled "Metaphysical and Logical Approaches in Early Ch'an Teachings," "Interfusion of Universality and Particularity," "Liberation from Subjectively and Objectivity," "Illogical and Unconventional Approaches to Ch'an," "Inner Experience Illustrated In Three-Way Interplay," "The Six Phenomena and the Void," and "A Forceful Means to Enlightenment." The translations are even more inviting: "No-mind Is Not Different from Mind," (...)
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  26.  19
    Can an Ancient Chinese Historian Contribute to Modern Western Theory? The Multiple Narratives of Ssu-Ma Ch'ien.Grant Hardy - 1994 - History and Theory 33 (1):20-38.
    Ssu-ma Ch'ien's hih chi is one of the most influential of Chinese histories, but its organization reflects a historiography quite different from that of traditional Western history. Ssu-ma divided his account of the past into five overlapping sections: basic annals , chronological tables, treatises, hereditary houses , and biographies. One result of this fragmented arrangement is that stories may be told more than once, from different perspectives, and these accounts may not be entirely consistent. From a Western perspective this would (...)
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  27.  11
    Local Government in China Under the Ch'ing.Robert L. Backus, T'ung-tsu Ch'ü & T'ung-tsu Ch'U. - 1969 - Journal of the American Oriental Society 89 (3):676.
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  28.  16
    Why Did Lin Piao Revile Ch 'in Shih-Huang?'.Ch'en Yang-Feng & Li Tzu-Lin - 1975 - Chinese Studies in History 8 (1-2):180-190.
  29.  16
    The Crystallization of Pre-Ch 'in Legalist Thought'.Liang Ling-I. - 1976 - Contemporary Chinese Thought 7 (4):35-56.
    Han Fei was a fierce general in the anti-Confucian struggle of the late Warring States period and was also an outstanding pre-Ch'in Legalist theoretician. Han Fei Tzu, this piece of writing, which was critical of Confucius and full of a violently militant spirit, vividly recorded the course of the difficult combat of the landowning class which led to its victory over the slave-owning class. It summed up the historical experience of the struggle between the Confucian and Legalist lines during the (...)
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  30.  25
    Ai Ssu-ch'I's Philosophy.Ignatius J. H. Ts'ao - 1972 - Studies in East European Thought 12 (3):231-244.
    In Ai Ssu-ch'i is exemplified and substantiated the Soviet influence on the official definition of philosophy in the history of Communist Party of China, i.e., the assertion about and the method for knowledge of the world. Such a philosophical knowledge has as its formal object the most fundamental laws of the universe.In order to acquire such a genuine philosophical knowledge, one needs a desire to change the world and a proletarian point of view. For only by aiming at changing the (...)
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  31.  15
    A Tentative Discussion of Pre-Ch'in Legalists' Ideas Concerning War Preparedness.Hung Ch'eng - 1975 - Chinese Studies in History 9 (2):21-36.
  32.  9
    Nan-Chʿuan Ta-Pan Nieh-Pʿan chingNan-Chuan Ta-Pan Nieh-Pan Ching.Kenneth K. S. Ch'en & W. Pachow - 1973 - Journal of the American Oriental Society 93 (3):413.
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  33. Reflections on Things at Hand the Neo-Confucian Anthology, Compiled by Chu Hsi and Lü Tsu-Ch'ien. Translated, with Notes by Wing-Tsit Chan. --.Hsi Chu, Tsu-ch'ien Lü & Wing-Tsit Chan - 1967 - Columbia University Press.
     
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  34.  21
    Wang Ch'ung's Anti-Confucian Struggle.Chung Ta - 1976 - Contemporary Chinese Thought 7 (4):57-68.
    Wang Ch'ung, a materialist of the early Eastern Han period, was a progressive thinker who publicly raised the militant banner of "attacking Confucius" and "criticizing Mencius.".
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  35.  8
    Neo-Confucian Terms Explained by Ch'en Ch'un. 1159-1223.Rodney L. Taylor, Wingtsit Chan & Ch'en Ch'un - 1988 - Journal of the American Oriental Society 108 (3):509.
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  36.  23
    The Term 'Mind' in Huang Po's Text Huang Po Ch'uan Hsin Fa Yao.William L. Cheshier - 1971 - Inquiry: An Interdisciplinary Journal of Philosophy 14 (1-4):102 – 112.
    For the Western philosopher the most difficult idea to understand is the Zen (Ch'an) notion of ?Mind?, which is a key to understanding Zen Buddhism. In order to transmit the idea of ?Mind? Huang Po suggests that the only successful method for understanding it is intuition. Perhaps the difficulty for the Western philosopher arises from his compulsion to analyze and his wholesale rejection of intuition as a valid method of understanding. For the Zen Buddhist, ?Mind? is a sea in which (...)
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  37.  13
    Basic Annals of Ch 'in Shih-Huang'.Ssu-Ma Ch'ien - 1975 - Chinese Studies in History 8 (1-2):261-296.
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  38.  21
    The Lex Irnitana, Ch. 84, the Promise of Vadimonium and the Jurisdiction of Proconsuls.G. P. Burton - 1996 - Classical Quarterly 46 (01):217-.
    In an important recent article, A. Rodger expounded a cogent analysis of ch. 84 of the Lex Irnitana and especially of the logic of its account of the limits of the jurisdiction of the duumviri . He sums up his analysis of the jurisdiction of the duumviri as follows: ‘the picture which emerges is coherent, as we should expect. The duumvir has jurisdiction in cases up to 1,000 sesterces. In such cases the plaintiff may insist on his case being heard (...)
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  39.  11
    Le souffle citoyen. Inventer le chœur tragique au XXIe siècle.Sophie Klimis - forthcoming - Rhuthmos.
    Une première version de cet article a paru sous le titre « Traces d'éphémères, souffles citoyens » dans le livret d'accompagnement du spectacle Les Perses d'Eschyle, Théâtre du Grütli, Genève, 2006, p. 211-215. Puis une seconde dans F. Fix et F. Toudoire-Surlapierre (dir.), Le chœur dans le théâtre contemporain (1970-2000), Dijon, Éditions universitaires de Dijon, 2009, p. 101-110. Nous remercions Sophie Klimis de nous avoir autorisé à la reproduire ici. On trouvera une vidéo de la mise en scène de Claudia (...)
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  40.  19
    Lü-Shih Ch'un-Ch'iu is A Reaction Against Shang Yang's Reforms.Shih Chung - 1976 - Contemporary Chinese Thought 7 (4):21-34.
    Lü-shih ch'un-ch'iu [Spring and Autumn of the House of Lü] appeared on the scene in 239 B.C. This was the latter part of the Warring States period. Our country's transition from slavery to feudalism had already been basically completed, but chaotic wars of secession among the feudal princes still occurred. Remnant forces of the slave system were still quite strong, and the restoration-counterrestoration struggle between the declining slave-owning class and the newly emerging landlord class was proceeding violently. Lü Pu-wei was (...)
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  41.  18
    On Ch'i in the Huang Ti Nei Ching.Liu Ch'ang-Lin - 1979 - Contemporary Chinese Thought 10 (3):3-19.
    The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...)
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  42.  7
    Literary Chinese by the Inductive Method, Volume III, the Mencius, Books I-IIITalks on Chinese History Ch'ing Documents. An Introductory SyllabusTalks on Chinese History.George A. Kennedy, Herrlee Glessner Creel, Chang Tsung-Ch'ien, Richard C. Rudolf, John de Francis, Elizabeth Jen Young & John K. Fairbank - 1953 - Journal of the American Oriental Society 73 (1):27.
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  43.  6
    Ch. Perelman.Ch Perelman - 1960 - Atti Del XII Congresso Internazionale di Filosofia 4:414-415.
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  44.  9
    Characteristics Of Social Change And Philosophical Thought During The Ch'Un-Ch'Iu Period.Kuan Feng & Lin Lü-Shih - 1970 - Contemporary Chinese Thought 2 (1):80-112.
    Ths historical legacy inherited by thinkers of the Ch'un-ch'iu period comprised, briefly speaking: a religious world outlook characterized by ancestor worship; the ethical concept of filial piety and brotherliness, which was linked to ancestor worship, or derived therefrom; the concept of a ritual system; the conditions of aristocratic politics and scholar bureaucracy. These were things shaped on the basis of the blood ties in a patriarchal and racial society, and they were passive, from the standpoint of progress, being the obstacle (...)
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  45.  17
    The Objective and the Social Aspects of Beauty: Comments on the Aesthetics of Chu Kuang-Ch'ien and Ts'ai I.Li Che-Hou - 1974 - Contemporary Chinese Thought 6 (2):54-68.
    After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, consciously (...)
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  46.  8
    Ἀνδρἐου Μ. Ἀνδρεάδου Ἔργα, ΙΙ. Μελέται Ἐπὶ Τῆς Συγχρόνου Ἐλληνικῆς Δημοσίας Οἰκονομίας. Ed. By K. Ch. Barbaresos, G. A. Petropoulos, and I. D. Pintos. Pp. 649. Athens, 1939. [REVIEW]W. Miller, K. Ch Barbaresos, G. A. Petropoulos & I. D. Pintos - 1939 - Journal of Hellenic Studies 59 (1):185-185.
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  47.  6
    Knowledge Painfully Acquired: The K'un-Chih Chi by Lo Ch'in-Shun.Robert Eno, Irene Bloom & Lo Ch'in-Shun - 1989 - Journal of the American Oriental Society 109 (1):112.
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  48.  15
    Emancipation From What? The Concept of Freedom in Classical Ch'an Buddhism.Dale S. Wright - 1993 - Asian Philosophy 3 (2):113 – 124.
    Abstract This essay attempts to articulate an understanding of the goal of ?freedom? in classical Ch'an Buddhism by setting concerns for ?liberation? in relation to the kinds of authority and regulated structure characteristic of Sung dynasty Ch'an monasteries. It begins with the thesis that early Western interpreters of Zen have tended to emphasise the dimensions of Zen freedom that accord with modem Western versions of freedom presupposing tension between freedom and authority as well as between individual autonomy and the demands (...)
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  49. Ch'oe Han-Gi Ŭi Sahoe Ch'ŏrhak.Sŏg-Yong Ch'ae - 2008 - Han'guk Haksul Chŏngbo.
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  50. Ch'ŏrhak Kaenyŏmŏ Sajŏn =.Sŏg-Yong Ch'ae - 2010 - Wŏn Aen Wŏn Puksŭ.
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