Results for 'Hsiao-I. Cheng'

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  1.  39
    The Effects of Artist Adoration and Perceived Risk of Getting Caught on Attitude and Intention to Pirate Music in the United States and Taiwan.Jyh-Shen Chiou, Hsiao-I. Cheng & Chien-Yi Huang - 2011 - Ethics and Behavior 21 (3):182 - 196.
    Piracy is the greatest threat facing the global music industry today. This study explores the effects of artist adoration and the perceived risk of being caught on the attitude and intention to engage in pirating a digital song among college students. The moderating effect of cultural environment factor is also examined. Experiments using between-group factorial designs were conducted in the United States and Taiwan. The results show that perceived risk of getting caught and cultural environment are important factors that can (...)
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  2.  3
    Editor's Note.Chung-Ying Cheng - 1971 - Contemporary Chinese Thought 2 (4):195-195.
    The most significant article in this issue is the one in criticism of Chang Tai-nien's reflections on some characteristics of classical Chinese philosophy. The four younger Marxist philosophy workers in Commuist China, Hsiao Chieh-fu, Chu Po-kung, T'ang I-chieh, and Lu Yü-san, have sharply denounced Chang's interpretation of Chinese philosophy, which attempts to present some universal elements in Chinese classical thinking. The rejection is made in the name of orthodox Marxism-Leninism, and what is rejected is called anti-Marxist revisionism. This radical attitude (...)
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  3.  84
    On the Environmental Ethics of the Tao and the Ch’I.Chung-Ying Cheng - 1986 - Environmental Ethics 8 (4):351-370.
    How the Tao applies to the ecological understanding of the human environment for the purpose of human well-being as well as for the hannony of nature is an interesting and crucial issue for both environmentalists and philosophers of the Tao. I formulate five basic axioms for an environmental ethic of the Tao: the axiom of total interpenetration; the axiom of self-transformation; the axiom of creative spontaneity; the axiom of a will not to will; and the axiom of non-attaching attachment. I (...)
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  4.  5
    Participatory Democracy and the Disadvantaged Factors: The Taiwan and Czech Cases/ Demokracja Uczestnicząca I Czynniki Niekorzystne: Przypadek Tajwanu I Czech.Ter-Hsing Cheng - 2013 - Annales Umcs. Sectio I (Filozofia, Socjologia) 38 (2):27-62.
  5.  23
    Paradigm of Change (Yi ) in Classical Chinese Philosophy: Part I.Chung-ying Cheng - 2009 - Journal of Chinese Philosophy 36 (4):516-530.
  6.  40
    On Harmony as Transformation: Paradigms From the I Ching.Chung-Ying Cheng - 1989 - Journal of Chinese Philosophy 16 (2):125-158.
  7.  61
    Confucius, Heidegger, and the Philosophy of the I Ching: A Comparative Inquiry Into the Truth of Human Being.Chung-ying Cheng - 1987 - Philosophy East and West 37 (1):51-70.
  8.  28
    Li and Chi in the I Ching: A Reconsideration of Being and Non-Being in Chinese Philosophy.Chung-Ying Cheng - 1987 - Journal of Chinese Philosophy 14 (1):1-38.
  9.  2
    A History of Chinese Political Thought. Volume I: From the Beginnings to the Sixth Century A. D.Cho-Yun Hsu, Kung-Chuan Hsiao & F. W. Mote - 1982 - Journal of the American Oriental Society 102 (2):426.
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  10.  14
    A Bibliography of the I Ching in Western Languages.Chung-Ying Cheng & Elton Johnson - 1987 - Journal of Chinese Philosophy 14 (1):73-90.
  11. The Tao of Organization the I Ching for Group Dynamics.Yi Cheng & Thomas F. Cleary - 1995
     
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  12. Chung-Kuo Chêng Chih Ssŭ Hsiang Shih.Kung-chʻüan Hsiao - 1968
     
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  13. Ultimate Reality, Whitehead, Leibniz and X. I. Zhu.Chung-Ying Cheng - 2002 - Journal of Chinese Philosophy 29:93-118.
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  14.  16
    A Solution to Modeling Multilevel Confirmatory Factor Analysis with Data Obtained From Complex Survey Sampling to Avoid Conflated Parameter Estimates.Jiun-Yu Wu, John J. H. Lin, Mei-Wen Nian & Yi-Cheng Hsiao - 2017 - Frontiers in Psychology 8.
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  15.  48
    Chunking Mechanisms in Human Learning.F. Gobet, P. Lane, S. Croker, P. Cheng, G. Jones, I. OlIver & J. Pine - 2001 - Trends in Cognitive Sciences 5 (6):236-243.
  16.  9
    Ethics Management in Public Relations: Practitioner Conceptualizations of Ethical Leadership, Knowledge, Training and Compliance.Seow Ting Lee & I.-Huei Cheng - 2012 - Journal of Mass Media Ethics 27 (2):80 - 96.
    Little is known and understood about ethics management or the development of formal, systematic, and goal-directed initiatives to improve ethics in the public relations workplace. This study found little ethics training and written guidelines in the public relations workplace. Organizational ethics initiatives are poorly communicated to practitioners and rely mostly on punitive restraints with little reward for ethical behavior. For many practitioners, ethics is not learned through workplace ethics initiatives but rather is mostly informed by external influences including personal values, (...)
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  17.  69
    Can Familism Be Justified?Kam-Yuen Cheng, Thomas Ming & L. A. I. Aaron - 2012 - Bioethics 26 (8):431-439.
    This paper argues against the continued practice of Confucian familism, even in its moderate form, in East Asian hospitals. According to moderate familism, a physician acting in concert with the patient's family may withhold diagnostic information from the patient, and may give it to the patient's family members without her prior approval. There are two main approaches to defend moderate familism: one argues that it can uphold patient's autonomy and protect her best interests; the other appeals to cultural relativism by (...)
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  18.  29
    Knowledge-How and Performance Success.Cheng-Chang Tu, Ming-Yuan Hsiao & Linton Wang - 2015 - Philosophia 43 (4):1157-1170.
    Anti-intellectualists claim that knowledge-how requires at least a corresponding ability or performance success that includes non-intellectual components. They argue that an insistence on the close relationship between knowledge-how and performance success is needed to account for our intuitions on the practical aspects of knowledge-how. In this paper, we examine three main anti-intellectualist proposals for what constitutes performance success, those of Hawley, Noë, and Kumar, and argue that all of them are non-informative in a practical manner. We further point out that (...)
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  19.  13
    Are We Rational or Not? The Exploration of Voter Choices During the 2016 Presidential and Legislative Elections in Taiwan.I.-Ching Lee, Eva E. Chen, Nai-Shing Yen, Chia-Hung Tsai & Hsu-Po Cheng - 2017 - Frontiers in Psychology 8.
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  20.  6
    Preservation of Learning.Harry Hsin-I. Hsiao, Yen Yüan, Mansfield Freeman & Yen Yuan - 1977 - Journal of the American Oriental Society 97 (2):217.
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  21. D Daehler, MW, 130,131,149,152, 153,155,156,157,172,183 Damasio, A., 88 Dattel, AR, 149,150,152,153,154.P. L. Cannon, H. W. Carmichael, C. S. Casey, R. Catrambone, R. I. Charles, V. M. Chase, P. W. Cheng, M. T. H. Chi, M. Chiu & K. N. Clayton - 1997 - In Lyn D. English (ed.), Mathematical Reasoning: Analogies, Metaphors, and Images. L. Erlbaum Associates.
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  22. Effects of Early Language Deprivation on Brain Connectivity: Language Pathways in Deaf Native and Late First-Language Learners of American Sign Language.Qi Cheng, Austin Roth, Eric Halgren & Rachel I. Mayberry - 2019 - Frontiers in Human Neuroscience 13.
  23. Wang Tao.Hsiao-hsü Cheng - unknown - [Dairen, Printed by the Manchuria Daily News.
     
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  24. Neural Mechanisms of Tactile Form Recognition.Kenneth O. Johnson, Steven S. Hsiao & I. A. Twombly - 1995 - In Michael S. Gazzaniga (ed.), The Cognitive Neurosciences. MIT Press. pp. 235.
  25.  28
    Rectifying Names [Cheng-Ming] in Classical Confucianism.Chung-Ying Cheng - 1977 - Chinese Studies in Philosophy 8 (3):67.
    The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as (...)
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  26. The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng.Zhongying Cheng & On Cho Ng (eds.) - 2008 - Global Scholarly Publications.
     
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  27.  32
    Hêng-San Kao. Kuan-Yü Łoś Ho Suszko “Lun Mu-Hsing Ti K'uo-Chung ” I Wen Chih Jo-Kan Hsiu-Cheng Ho Chien-Hua ”). Shuxue Jinzhan , Vol. 6 No. 4 , Pp. 388–390. [REVIEW]C. C. Chang - 1971 - Journal of Symbolic Logic 36 (2):339-339.
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  28.  16
    Fu-Sheng Yin. K'o-Hsüeh-Ching-Yen-Lun It Cheng-Hsing Chi Ch'i P'i-P'ing . Kuo-Li T'aiwan-Ta-Hsüeh Wen-Shih-Che Hsüeh-Pao , No. 2 , Pp. 193–213. [REVIEW]Hao Wang - 1951 - Journal of Symbolic Logic 16 (4):304-304.
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  29.  16
    Shaw-Kwei Moh. Yi-Pan T'i-K'wei Han-Shu Ti Kow-Cheng . Acta Mathematica Sinica, Vol. 6 , Pp. 548–564.Hao Wang - 1960 - Journal of Symbolic Logic 25 (2):183-183.
  30. Fa Shih Cheng Chu I.Wen-hsiung Lin - 1976 - Ching Shou Chʻu Kuo Li Tʻai-Wan Ta Hsüeh Fa Hsüeh Yüan Shih Wyu Tsu.
     
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  31. Literary Chinese: Vol. I, the Hsiao Ching.J. K. Shryock & H. G. Creel - 1939 - Journal of the American Oriental Society 59 (1):153.
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  32. Intentionality of Cheng(誠): Toward an Organic View.Daihyun Chung - 2008 - In Korean Philosophical Association (ed.), Philosophy and Culture: Metaphysics. pp. 33-40.
    The notion of intentionality has been in the center of the debate between dualism and physicalism quite some time. Dualism insists that intentionality is the mark of mental phenomena which separates humans from other animals whereas physicalism roughly claims that whatever there is either reducible to some physical states or explainable in terms of some physical language. But both of them are deeply troubled. Is there any other alternative? Where can we look for one? We know that Asian tradition is (...)
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  33.  75
    "WHY BE MORAL?" The Cheng Brothers' Neo-Confucian Answer.Yong Huang - 2008 - Journal of Religious Ethics 36 (2):321-353.
    In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that (...)
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  34. Sentience, Rationality, and Moral Status: A Further Reply to Hsiao.Stephen Puryear - 2016 - Journal of Agricultural and Environmental Ethics 29 (4):697-704.
    Timothy Hsiao argues that animals lack moral status because they lack the capacity for the sort of higher-level rationality required for membership in the moral community. Stijn Bruers and László Erdős have already raised a number of objections to this argument, to which Hsiao has replied with some success. But I think a stronger critique can be made. Here I raise further objections to three aspects of Hsiao's view: his conception of the moral community, his idea of root capacities grounded (...)
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  35.  80
    Veganism Versus Meat-Eating, and the Myth of “Root Capacity”: A Response to Hsiao.László Erdős - 2015 - Journal of Agricultural and Environmental Ethics 28 (6):1139-1144.
    The relationship between humans and non-human animals has received considerable attention recently. Animal advocates insist that non-human animals must be included in the moral community. Consequently, eating meat is, at least in most cases, morally bad. In an article entitled “In Defense of Eating Meat”, Hsiao argued that for the membership in the moral community, the “root capacity for rational agency” is necessary. As non-human animals lack this capacity, so the argument runs, they do not belong to the moral community. (...)
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  36.  28
    Is Yogācāra Phenomenology? Some Evidence From the Cheng Weishi Lun.Robert H. Sharf - 2016 - Journal of Indian Philosophy 44 (4):777-807.
    There have been several attempts of late to read Yogācāra through the lens of Western phenomenology. I approach the issue through a reading of the Cheng weishi lun, a seventh-century Chinese compilation that preserves the voices of multiple Indian commentators on Vasubandhu’s Triṃśikāvijñaptikārikā. Specifically, I focus on the “five omnipresent mental factors” and the “four aspects” of cognition. These two topics seem ripe, at least on the surface, for phenomenological analysis, particularly as the latter topic includes a discussion of (...)
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  37.  55
    Cheng Brothers’ Neo‐Confucian Virtue Ethics: The Identity of Virtue and Nature.Yong Huang - 2003 - Journal of Chinese Philosophy 30 (3-4):451-467.
    This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng (...)
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  38.  6
    Why Be Moral? Comments on Yong Huang's Book on the Cheng Brothers.JeeLoo Liu - 2019 - Philosophy East and West 69 (1):268-280.
    In Why Be Moral: Learning from the Neo-Confucian Cheng Brothers, Yong Huang presents a comparative study on the moral philosophy of the Cheng brothers as how comparative philosophy should be done: to engage in contemporary philosophical problems and to propose solutions that could be gleaned from the ideas of ancient Chinese philosophers. His analysis provides a paradigm for comparative philosophy. I think this is the right way to do comparative philosophy—to focus on problem solving rather than textual comparison. (...)
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  39.  46
    Chung‐Ying Cheng: Creativity, Onto‐Generative Hermeneutics, and the Yijing.Eric Nelson - 2016 - Journal of Chinese Philosophy 43 (1-2):124-135.
    The hermeneutical dimensions of Chinese philosophy from the Changes of Zhou through its Confucian, Daoist, and contemporary developments have been a creative inspirational source and guiding intellectual thread in the thought of Chung-ying Cheng. Cheng's extensive engagement with the Classic of Changes, its role in the formation of the Chinese philosophical tradition and its comparative interconnections with occidental philosophies, has disclosed its deep hermeneutical orientation. The Yijing encompasses processes of empirical observation, empathetic feeling, and self-reflection in the generation (...)
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  40.  32
    Seeds: Agents of Cheng(誠) Intentionality.Daihyun Chung - 2008 - In W. C. P. Org Com (ed.), Proceedings of the XXII World Congress of Philosophy. pp. 110.
    The Seed Thoughts proposed by YU Youngmo and HAM Sukhun may each be summed up by propositions expressed in “People are a May-fly seed” and “Seeds embody the eternal meaning”. They used “seed” to refer to humans or people on the one hand and placed the notion of seed in the holistic context of the Eastern Asian tradition on the other. Then, I seek to connect the anthropological notion and the holistic notion via cheng(誠) or integration. 『The Doctrine of (...)
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  41.  42
    Fitting: A Case of Cheng(誠) Intentionality.Daihyun Chung - 2008 - Proceedings of the Xxii World Congress of Philosophy 39:35-41.
    Notions of fitting seem to be attractive in explaining language understanding. This paper tries to interpret "fitting" in terms of holistic (cheng, 誠) intentionality rather than the dualistic one. I propose to interpret “cheng” as a notion of integration: The cheng of an entity is the power to realize the embedded objective of it in the context where it interacts with all others; "Mind" refers to the ability of not a single kind of entity but to that (...)
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  42.  21
    Love in the Western and Confucian Traditions: Response to Chung‐Ying Cheng.Mark L. McPherran - 2012 - Journal of Chinese Philosophy 39 (4):495-506.
    I agree with Professor Cheng's critique that Kant shows that Practical Reason points toward a model of human subjectivity and human autonomy congenial to Confucian thinking. In the Western rationalist tradition also there are threads that connect to other world views in an illuminating fashion if we investigate their historical roots. Using Professor Cheng's method, I claim that in the West there began a humanistic tradition that bears affinities to Confucius and which itself is now being transformed by (...)
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  43.  28
    “English is Not Easy, but I Like It!”: An Exploratory Study of English Learning Attitudes Amongst Elementary School Students in Taiwan.I.‐Fang Chung & Yi‐Cheng Huang - 2010 - Educational Studies 36 (4):441-445.
    In response to the growing needs of proficient English speakers, the Taiwan Ministry of Education officially included English in standard elementary school curriculum since 2001. English courses at elementary level were extended from the fifth grade to the third grade since the fall of 2005. It is significant to examine whether the educational reform has positively affected students? learning attitudes. Through focus group interviews and questionnaire survey at six elementary schools, this study explores students? attitudes towards learning English and ways (...)
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  44.  40
    Confucian Love and Global Ethics: How the Cheng Brothers Would Help Respond to Christian Criticisms.Yong Huang - 2005 - Asian Philosophy 15 (1):35 – 60.
    There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng (...)
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  45.  29
    The Cheng Brothers' Onto-Theological Articulation of Confucian Values.Yong Huang - 2007 - Asian Philosophy 17 (3):187 – 211.
    In this article, I attempt to provide a new interpretation of li in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that the two brothers' views on li are not as radically different as many scholars have made us to believe; li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; and this life-giving activity, in terms of (...)
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  46. On Cheng, Chung-Ying Onto-Hermeneutics.Dr Pan & X. I. N. Kr - 1995 - Journal of Chinese Philosophy 22 (2):215-231.
  47. Kuochi Jênch'üan Kungyüeh Chih Neikuo Hsiaoli I Kungmin Yü Chêngchih Ch'üan Kungyüeh Chi Chingchi Shêhui Wênhuach'üan Kungyüeh Shihhsingfa Weili [The Domestic Applicability of International Human Rights Law─ Take ICCPR and ICESCR as Examples].Y. K. Chen - forthcoming - T’Ai Wan Fa Hsiao Hui [Taiwan Law Society](Ed.), Taiwan Fasyue Sinketi [the Future Issue of Law in Taiwan].
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  48.  16
    The Original Meaning and the Real Idea of "Unifying Two Into One" in the Tung-Hsi Chün.Li Shen-I. - 1974 - Contemporary Chinese Thought 6 (1):61-83.
    I intend to trace the original meaning of "unifying two into one" as it is treated in the Tung-hsi chün. The phrase "unifying two into one" appears in the chapter entitled "The Three Verifications" [San cheng] of Fang I-chih's most representative work, the Tung-hsi chün. I am not very familiar with this book, and feel that there are still many places which I do not understand even though I have read it several times. Nonetheless, the philosophical system of the (...)
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  49.  10
    Intrauterine Devices: Learning From the Past and Looking to the Future.Carlos Alberto Petta, Melissa McPheeters & I.-Cheng Chi - 1996 - Journal of Biosocial Science 28 (2):241-252.
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  50.  11
    Patterns of Depo-Provera Use in a Large Family Planning Clinic in the United States.James E. Higgins, I.-Cheng Chi, Lynne R. Wilkens & Robert A. Hatcher - 1986 - Journal of Biosocial Science 18 (4):379-386.
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