Results for 'Dao Hong van'

909 found
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  1. Fraser, Chris, Dan Robins, and Timothy O’Leary, eds., Ethics in Early China: Hong Kong: Hong Kong University Press, 2011, xvi+312 pages. [REVIEW]Bryan Van Norden - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):393-398.
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  2.  16
    Identify the Values of Ancestor Worship Belief in the Spiritual Life of Vietnamese People.Vu Hong Van & Nguyen Trong Long - 2019 - International Journal of Philosophy 7 (4):160.
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  3.  10
    Resolving Conflicts Between People and Over Time in the Transformation Toward Sustainability: A Framework of Interdependent Conflicts.Johann M. Majer, Matthias Barth, Hong Zhang, Marie van Treek & Roman Trötschel - 2021 - Frontiers in Psychology 12.
    Transformative and mutually beneficial solutions require decision-makers to reconcile present- and future interests and to align them with those of other decision-makers. Despite the natural co-occurrence of intrapersonal and interpersonal conflicts in the transformation toward sustainability, both types of conflicts have been studied predominantly in isolation. In this conceptual article, we breathe new life into the traditional dialog between individual decision-making and negotiation research and address critical psychological barriers to the transformation toward sustainability. In particular, we argue that research on (...)
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  4. Ricœur et la religion comme voie ou itinéraire.Paul Dau Van Hong - 2009 - Budhi: A Journal of Ideas and Culture 13 (1-3).
     
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  5.  8
    Dao de wan shan shi yu xia de ge ti fa zhan yan jiu.Hong Lin - 2010 - Guangzhou: Guangdong ren min chu ban she.
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  6.  33
    Fragmented understanding: exploring the practice and meaning of informed consent in clinical trials in Ho Chi Minh City, Vietnam.Jennifer Ilo Van Nuil, Evelyne Kestelyn, Susan Bull, Phu Hoan Nguyen, Phuong Thanh Le, Ngoc Bao Hong Lam, Thuan Trong Dang & Yen Hong Thi Nguyen - 2023 - BMC Medical Ethics 24 (1):1-13.
    BackgroundThe informed consent process in clinical trials has been extensively studied to inform the development processes which protect research participants and encourage their autonomy. However, ensuring a meaningful informed consent process is still of great concern in many research settings due to its complexity in practice and interwined socio-cultural factors.ObjectivesThis study explored the practices and meaning of the informed consent process in two clinial trials conducted by Oxford University Clinical Research Unit in collaboration with the Hospital for Tropical Diseases in (...)
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  7.  19
    Rotating objects cue spatial attention via the perception of frictive surface contact.Hong B. Nguyen & Benjamin van Buren - 2024 - Cognition 242 (C):105655.
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  8.  26
    The Color Red Is Implicitly Associated With Social Status in the United Kingdom and China.Yin Wu, Jingyi Lu, Eric van Dijk, Hong Li & Simone Schnall - 2018 - Frontiers in Psychology 9.
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  9. The Metaphysics of Dao in W ang Bi’s Interpretation of Laozi.Hao Hong - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):219-240.
    WANG Bi 王弼 develops a metaphysic of Dao 道 in his Commentary on Laozi and “The Structure of Laozi’s Subtle Pointers.” I summarize this metaphysic as the following thesis: Dao is featureless and is the ultimate reason why the myriad things exist and are the ways they are. I develop a systematic account of this thesis: I provide an interpretation of the featurelessness of Dao and show how Dao’s featurelessness relates to its fundamental explanatory role as the ontological ground for (...)
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  10. Jin xian dai de dao jia guan: dui jin xian dai dao jia si xiang yan jiu de tan xi.Hong Lin - 2012 - Jinan: Shandong da xue chu ban she.
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  11. Policy Response, Social Media and Science Journalism for the Sustainability of the Public Health System Amid the COVID-19 Outbreak: The Vietnam Lessons.La Viet Phuong, Pham Thanh Hang, Manh-Toan Ho, Nguyen Minh Hoang, Nguyen Phuc Khanh Linh, Vuong Thu Trang, Nguyen To Hong Kong, Tran Trung, Khuc Van Quy, Ho Manh Tung & Quan-Hoang Vuong - 2020 - Sustainability 12:2931.
    Vietnam, with a geographical proximity and a high volume of trade with China, was the first country to record an outbreak of the new Coronavirus disease (COVID-19), caused by the Severe Acute Respiratory Syndrome Coronavirus 2 or SARS-CoV-2. While the country was expected to have a high risk of transmission, as of April 4, 2020—in comparison to attempts to contain the disease around the world—responses from Vietnam are being seen as prompt and effective in protecting the interests of its citizens, (...)
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  12. (1 other version)Near-Suicide Phenomenon: An Investigation into the Psychology of Patients with Serious Illnesses Withdrawing from Treatment.Quan-Hoang Vuong, Tam-Tri Le, Ruining Jin, Quy Van Khuc, Hong-Son Nguyen, Thu-Trang Vuong & Minh-Hoang Nguyen - 2023 - International Journal of Environmental Research and Public Health 20 (6):5173.
    Patients with serious illnesses or injuries may decide to quit their medical treatment if they think paying the fees will put their families into destitution. Without treatment, it is likely that fatal outcomes will soon follow. We call this phenomenon “near-suicide”. This study attempted to explore this phenomenon by examining how the seriousness of the patient’s illness or injury and the subjective evaluation of the patient’s and family’s financial situation after paying treatment fees affect the final decision on the treatment (...)
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  13.  6
    Dang dai fen xi zhe xue dao lun.Handing Hong - 2008 - Taibei Shi: Wu nan tu shu chu ban gu fen you xian gong si.
    分析哲学作为一场哲学运动,涉及的问题相当广泛,包括语言、逻辑、科学方法、精神哲学以及价值哲学等问题。与传统哲学不同的是,传统哲学妄图建立一个关于宇宙与人生包罗万象的思辨体系,认为哲学是对自然、社会和人 类思维的最高概括;分析哲学则认为,对于世界本身的认识乃属于各门科学的事情,哲学则对这些科学命题和人类日常生活中所用的普通命题进行语言的逻辑分析,澄清命题的意义,划分有意义的命题与无意义的命题.
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  14. "Cultural additivity" and how the values and norms of Confucianism, Buddhism, and Taoism co-exist, interact, and influence Vietnamese society: A Bayesian analysis of long-standing folktales, using R and Stan.Quan-Hoang Vuong, Manh-Tung Ho, Viet-Phuong La, Dam Van Nhue, Bui Quang Khiem, Nghiem Phu Kien Cuong, Thu-Trang Vuong, Manh-Toan Ho, Hong Kong T. Nguyen, Viet-Ha T. Nguyen, Hiep-Hung Pham & Nancy K. Napier - manuscript
    Every year, the Vietnamese people reportedly burned about 50,000 tons of joss papers, which took the form of not only bank notes, but iPhones, cars, clothes, even housekeepers, in hope of pleasing the dead. The practice was mistakenly attributed to traditional Buddhist teachings but originated in fact from China, which most Vietnamese were not aware of. In other aspects of life, there were many similar examples of Vietnamese so ready and comfortable with adding new norms, values, and beliefs, even contradictory (...)
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  15.  5
    Xin shu yu zhi dao.Tao Hong - 2013 - Shanghai: Shanghai ren min chu ban she.
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  16.  19
    The clustering of galaxies in the sdss-iii baryon oscillation spectroscopic survey: The low-redshift sample.John K. Parejko, Tomomi Sunayama, Nikhil Padmanabhan, David A. Wake, Andreas A. Berlind, Dmitry Bizyaev, Michael Blanton, Adam S. Bolton, Frank van den Bosch, Jon Brinkmann, Joel R. Brownstein, Luiz Alberto Nicolaci da Costa, Daniel J. Eisenstein, Hong Guo, Eyal Kazin, Marcio Maia, Elena Malanushenko, Claudia Maraston, Cameron K. McBride, Robert C. Nichol, Daniel J. Oravetz, Kaike Pan, Will J. Percival, Francisco Prada, Ashley J. Ross, Nicholas P. Ross, David J. Schlegel, Don Schneider, Audrey E. Simmons, Ramin Skibba, Jeremy Tinker, Rita Tojeiro, Benjamin A. Weaver, Andrew Wetzel, Martin White, David H. Weinberg, Daniel Thomas, Idit Zehavi & Zheng Zheng - unknown
    We report on the small-scale (0.5 13 h - 1M, a large-scale bias of ~2.0 and a satellite fraction of 12 ± 2 per cent. Thus, these galaxies occupy haloes with average masses in between those of the higher redshift BOSS CMASS sample and the original SDSS I/II luminous red galaxy sample © 2012 The Authors Published by Oxford University Press on behalf of the Royal Astronomical Society © doi:10.1093/mnras/sts314.
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  17. The dao of kongzi.Bryan W. van Norden - 2002 - Asian Philosophy 12 (3):157 – 171.
    This paper introduces the Analects of Kongzi (better known to English-speakers as 'Confucius') to non-specialist readers, and discusses two major lines of interpretation. According to one group of interpretations, the key to understanding the Analects is passage 4.15, in which a disciple says that 'loyalty' and 'reciprocity' together make up the 'one thread' of the Master's teachings. More recently, some interpreters have emphasised passage 13.3, which discusses 'correcting names': bringing words and things into proper alignment. This paper argues that both (...)
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  18.  38
    Clearing Up Obstructions: An Image Schema Approach to the Concept of ‘ Datong’ 大通 in Chapter 6 of the Zhuangzi.C. Lynne Hong - 2013 - Asian Philosophy 23 (3):275-290.
    In much of modern scholarship, the notion of datong 大通 in Zhuangzi’s famous zuowang 坐忘 (sitting in disregard) passage is often interpreted as either Dao or a mental/spiritual state of an ideal person, a person who has obtained Dao. In either case, however, the association between datong and such interpretation lacks detailed justification resulting from an insufficiently understood relation between datong and its immediately preceding statements. Different from the more common readings, I propose a cognitive approach based on an image (...)
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  19.  7
    Dang dai zhe xue quan shi xue dao lun.Handing Hong - 2008 - Taibei Shi: Wu nan tu shu chu ban gu fen you xian gong si.
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  20.  25
    The State of the Field Report IX*: Contemporary Chinese Studies of Zhuangzian Wang (Forgetting).Hong-ki Lam - 2023 - Dao: A Journal of Comparative Philosophy 22 (2):297-317.
    The use of the character _wang_ 忘 (forgetting) in the _Zhuangzi_ 莊子 has been widely recognized in traditional and contemporary Chinese scholarship, but its meaning remains unclear. This article reviews some notable studies in Sinophone academia concerning the notion of _wang_ in the _Zhuangzi_. The studies, though not necessarily focused on _wang_, shed light on different aspects of the concept, including its relation to self-cultivation, aesthetics, ethics, and ontology. While some scholars see _wang_ as a form of elimination, others stress (...)
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  21. Echoes of the Dao.Paul van Els - 2007 - Het Trage Vuur 40:29–35.
    van Els, Paul. "Echo's van de Weg" (Echoes of the Dao). Dutch translation of Huainanzi chapter 12. Het Trage Vuur 40 (December 2007): 29–35.
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  22.  34
    Names exist when carving begins (shi zhi you ming 始制有名): A theory of names in Daodejing(道德經).Hao Hong - 2024 - Asian Philosophy 34 (2):136-152.
    Naming or names (ming 名) is one of the key concepts in Daodejing (道德經). According to a popular understanding, names in Daodejing correspond to features (xing 形) of things; ordinary things have names, but Dao is featureless and nameless. What is missing, however, is atheory of the relationship between names and features explaining why ordinary things have names but Dao does not. In this paper, I develop a theory of names in Daodejing that explains how names relate to things and (...)
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  23.  3
    Weitegensitan zhe xue dao lun.Cornelis Anthonie van Peursen - 1988 - Chengdu: Sichuan sheng xin hua shu dian fa xing. Edited by Dong Liu & Weihe Xie.
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  24.  12
    Negotiating national identities in conflict situations: The discursive reproduction of the Sino-US trade war in China’s news reports.Yunfeng Ge & Hong Wang - 2020 - Discourse and Communication 14 (1):65-83.
    The force of globalization has greatly challenged people’s conceptualization of national identity. The traditional definition of national identity as being distinct, stable and generated by such internal factors as ethnic, religion, citizenship and so on, has been replaced by the understanding that national identity is invested with more dynamic and complex features and is actually constructed differently in different situations. By following Van Dijk’s socio-cognitive perspective in critical discourse analysis and drawing on the 47 news reports collected on the websites (...)
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  25.  99
    Zhuangzi’s Ironic Detachment and Political Commitment.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):1-17.
    Paul Gewirtz has suggested that contemporary Chinese society lacks a shared framework. A Rortian might describe this by saying that China lacks a “final vocabulary” of “thick terms” with which to resolve ethical disagreements. I briefly examine the strengths and weaknesses of Confucianism and Legalism as potential sources of such a final vocabulary, but most of this essay focuses on Zhuangzian Daoism. Zhuangzi 莊子 provides many stories and metaphors that can inspire advocates of political pluralism. However, I suggest that Zhuangzi (...)
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  26.  16
    Zhou Dunyi li xue mei xue si xiang yan jiu.Hong Yuan - 2014 - Jinan: Shandong da xue chu ban she.
    Ben shu zhu yao cong san ge fang mian dui Zhou Dunyi li xue si xiang de mei xue te zhi jin xing jie du: yi shi gen ju qi "tai ji" guan fen xi "tai ji" zhi yuan rong mei, dong jing mei, he xie mei; er shi zai dui qi "jun zi guan" he "sheng ren guan" jin xing yan jiu de ji chu shang, zhan xian gang jian, zhong he, gao jie, sa luo, shang zhuo de jun (...)
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  27.  5
    Growing Your Own Food in Hong Kong.Arthur van Langenberg - 2012 - Columbia University Press.
    With an increasing awareness of what they eat and the provenance of their food, people nowadays often raise such questions as where does the food come from? How is it produced? This concern over food ingredients and origins has resulted in a burgeoning interest in growing one's own food, both for the satisfaction in having done it oneself and for the assurance of food quality and safety. But how to grow one's own food in the midst of an urban metropolis? (...)
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  28.  27
    Public Art in the Private City: Control, Complicity and Criticality in Hong Kong.Bart Wissink & Lara van Meeteren - 2019 - Open Philosophy 2 (1):280-298.
    Responding to Open Philosophy’s call ‘Does public art have to be bad art?’, in this paper we argue that this discussion should pay attention to the consequences of structural transformations that guide the production and presentation of public art in today’s increasingly private city. While entrepreneurial governance and corporate branding strategies generate new opportunities, they might also result in increased risk averseness and control over the content of public art, thus putting its critical potential at risk. That observation ushers in (...)
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  29.  31
    On “Humane Love” and “Kinship Love”.Bryan Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):125-129.
  30.  22
    Kelleher, M. Theresa, trans., The Journal ofWuYubi: The Path to Sagehood: Indianapolis: Hackett Publishing, 2013, xliv + 187 pages.Bryan W. Van Norden - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):459-462.
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  31.  43
    The Emotion of shame and the virtue of righteousness in Mencius.Bryan W. Van Norden - 2002 - Dao: A Journal of Comparative Philosophy 2 (1):45-77.
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  32.  56
    Extension of Family Resemblance Concepts as a Necessary Condition of Interpretation across Traditions.Jaap van Brakel & Lin Ma - 2015 - Dao: A Journal of Comparative Philosophy 14 (4):475-497.
    In this paper we extend Wittgenstein’s notion of family resemblance to translation, interpretation, and comparison across traditions. There is no need for universals. This holds for everyday concepts such as green and qing 青, philosophical concepts such as emotion and qing 情, as well as philosophical categories such as form of life and dao 道. These notions as well as all other concepts from whatever tradition are family resemblance concepts. We introduce the notion of quasi-universal, which connects family resemblance concepts (...)
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  33.  68
    The Emotion of shame and the virtue of righteousness in Mencius.Bryan Van Norden - 2002 - Dao: A Journal of Comparative Philosophy 2 (1):45-77.
  34. On the Conditions of Possibility for Comparative and Intercultural Philosophy.Lin Ma & Jaap Van Brakel - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):297-312.
    In this essay, we present a theory of intercultural philosophical dialogue and comparative philosophy, drawing on both hermeneutics and analytic philosophy. We advocate the approach of “de-essentialization” across the board. It is true that similarities and differences are always to be observed across languages and traditions, but there exist no immutable cores or essences. “De-essentialization” applies to all “levels” of concepts: everyday notions such as green and qing 青, philosophical concepts such as emotion(s) and qing 情, and philosophical categories such (...)
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  35.  39
    A Theory of Interpretation for Comparative and Chinese Philosophy.Lin Ma & Jaap van Brakel - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):575-589.
    Why should interpretation of conceptual schemes and practices across traditions work at all? In this paper we present the following necessary conditions of possibility for interpretation in comparative and Chinese philosophy: the interpreter must presuppose that there are mutually recognizable human practices; the interpreter must presuppose that “the other” is, on the whole, sincere, consistent, and right; the interpreter must be committed to certain epistemic virtues. Some of these necessary conditions are consistent with the fact that interpretation is not thwarted (...)
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  36. Olberding, Amy, ed., Dao Companion to the Analects: New York: Springer, 2014, vi + 369 pages. [REVIEW]Bryan Van Norden - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):605-608.
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  37.  26
    On the Interpreter’s Choices: Making Hermeneutic Relativity Explicit.Lin Ma & Jaap van Brakel - 2018 - Dao: A Journal of Comparative Philosophy 17 (4):453-478.
    In this essay, we explore the various aspects of hermeneutic relativity that have rarely been explicitly discussed. Our notion of “hermeneutic relativity” can be seen as an extension, with significant revisions, of Gadamer’s notion of Vorurteil. It refers to various choices and constraints of the interpreter, including beliefs concerning the best way of doing philosophy, what criteria are to be used to evaluate competing interpretations, and so on. The interpreter cannot completely eliminate the guidance and constraint originating from his/her “background.” (...)
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  38.  39
    Response to angle and Slote.Bryan W. Van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):305-309.
  39.  18
    (2 other versions)Sim, May, Remastering Morals with Aristotle and Confucius: New York: Cambridge University Press, 2007, 224 pages.Bryan Van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):109-111.
  40.  33
    Revisiting the Exchange between Zhuangzi and Huizi on Qing.Lin Ma & Jaap van Brakel - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):133-148.
    In this article we focus on the famous dialogue between Zhuangzi 莊子 and Huizi 惠子 concerning the question whether or not ren 人 (in particular the shengren 聖人) have qing 情. Most scholars have understood qing in this exchange as referring to “feelings” or “emotions.” We take issue with such readings. First, we demonstrate that, while Huizi probably understands qing as something like feelings or emotions, Zhuangzi’s view is that having qing is connected with making shifei 是非 judgments whereas having (...)
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  41.  7
    Liang the Rural Reformer.Ady Van den Stock - 2023 - In Thierry Meynard & Philippe Major (eds.), Dao Companion to Liang Shuming’s Philosophy. Springer Verlag. pp. 155-179.
    This chapter provides an overview of the historical background as well as philosophical outlook behind the twentieth-century Confucian thinker Liang Shuming’s 梁漱溟 (1893–1988) engagement with the movement for “rural reconstruction” (xiangcun jianshe 鄉村建設) which took off during the 1930s in Republican China. After situating Liang’s turn toward the countryside and his activities in Shandong province as leader of the Institute for Rural Reconstruction in their broader socio-political context and his own trajectory as an intellectual and reformer, I describe and analyze (...)
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  42.  52
    Gardner, Daniel K., trans., The four books: The basic teachings of the later confucian tradition.Bryan W. Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):103-106.
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  43.  43
    Fraser, Chris,The Philosophy of the Mòzǐ: The First Consequentialists: New York: Columbia University Press, 2016, 293 + xx pages.Bryan W. Van Norden - 2018 - Dao: A Journal of Comparative Philosophy 17 (3):421-427.
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  44. On “humane love” and “kinship love”.Bryan W. Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):125-129.
  45.  19
    Book Review. [REVIEW]Bryan Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):103-106.
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  46.  36
    Priest, Graham, One: Being an Investigation into the Unity of Reality and Its Parts, Including the Singular Object which Is Nothingness: New York: Oxford University Press, 2014, xxviii + 252 pages.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):307-310.
  47.  50
    Does distance from the equator predict self-control? Lessons from the Human Penguin Project.Hans IJzerman, Marija V. Čolić, Marie Hennecke, Youngki Hong, Chuan-Peng Hu, Jennifer Joy-Gaba, Dušanka Lazarević, Ljiljana B. Lazarević, Michal Parzuchowski, Kyle G. Ratner, Thomas Schubert, Astrid Schütz, Darko Stojilović, Sophia C. Weissgerber, Janis Zickfeld & Siegwart Lindenberg - 2017 - Behavioral and Brain Sciences 40:e86.
    We comment on the proposition “that lower temperatures and especially greater seasonal variation in temperature call for individuals and societies to adopt … a greater degree of self-control” (Van Lange et al., sect. 3, para. 4) for which we cannot find empirical support in a large data set with data-driven analyses. After providing greater nuance in our theoretical review, we suggest that Van Lange et al. revisit their model with an eye toward the social determinants of self-control.
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  48. The Philosophy of the Proto-Wenzi.Paul van Els - 2014 - In Xiaogan Liu (ed.), Dao: Companion to Daoist Philosophy. Dordrecht: Springer. pp. 325–40.
    This paper presents the main aspects of the proto-Wenzi’s philosophy, with a focus on its intricate relationship with the Laozi. They show that the proto-Wenzi advocates a philosophy of quietude, not only in terms of its content, but also through the rhetoric it uses to create a harmonious synthesis of diverse, and at times even incompatible, ideas.
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  49.  15
    Hong yang chuan tong mei de gou jian he xie she hui: Yunnan Sheng Zhonghua chuan tong dao de yan jiu hui lun wen ji.Song Wu & Xiongwu Wu (eds.) - 2005 - [Kunming]: Yunnan da xue chu ban she.
    本文集收入“传统道德文化的继承与批判”、“中国传统文化的现代化意义”、“关于中国传统道德和文化的几个问题”等文章61篇。.
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  50. Principles, Virtues, or Detachment? Some Appreciative Reflections on Karen Stohr’s On Manners.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):227-239.
    Karen Stohr’s book On Manners argues persuasively that rules of etiquette, though conventional, play an essential moral role, because they “serve as vehicles through which we express important moral values like respect and consideration for the needs, ideas, and opinions of others”. Stohr frequently invokes Kantian concepts and principles in order to make her point. In Part 2 of this essay, I shall argue that the significance of etiquette is better understood using a virtue ethics framework, like that of Confucianism, (...)
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