Results for 'Hui Yao'

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  1. K o Hsüeh Che Hsüeh K o Hsüeh She Hui Hsüeh.Stewart Richards, Erh-Ch Iang Yao & Pin-Hsiang Chia - 1989
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  2. Kongzi de Zhi Hui Sheng Huo.Ganming Yao - 2007 - Han Yu da Ci Dian Chu Ban She.
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  3. She Hui Xue Zai Jin Dai Zhongguo de Jin Cheng, 1895-1919.Chun'an Yao - 2006 - Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.
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  4. Zheng Quan, Wen Hua Yu She Hui Jing Ying: Zhongguo Chuan Tong Dao de Wei Xi Ji Zhi Ji Qi Jie Ti Yu Dang Dai Qi Shi = Zhengquan Wenhua Yu Shehui Jingying.Jianwen Yao - 2007 - Jilin Ren Min Chu Ban She.
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  5.  24
    Alteration of Basal Ganglia and Right Frontoparietal Network in Early Drug-Naïve Parkinsons Disease During Heat Pain Stimuli and Resting State.Ying Tan, Juan Tan, Jiayan Deng, Wenjuan Cui, Hui He, Fei Yang, Hongjie Deng, Ruhui Xiao, Zhengkuan Huang, Xingxing Zhang, Rui Tan, Xiaotao Shen, Tao Liu, Xiaoming Wang, Dezhong Yao & Cheng Luo - 2015 - Frontiers in Human Neuroscience 9.
  6.  7
    Decentralized Competition Produces Nonlinear Dynamics Akin to Klinotaxis.Pedro Manrique, Mason Klein, Yao Sheng Li, Chen Xu, Pak Ming Hui & Neil Johnson - 2018 - Complexity 2018:1-8.
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  7.  22
    Emotional Experiences Predict the Conversion of Individuals with Attenuated Psychosis Syndrome to Psychosis: A 6-Month Follow Up Study.Fa Zhan Chen, Yi Wang, Xi Rong Sun, Yu Hong Yao, Ning Zhang, Hui Fen Qiao, Lan Zhang, Zhan Jiang Li, Hong Lin, Zheng Lu, Jing Li, Raymond C. K. Chan & Xu Dong Zhao - 2016 - Frontiers in Psychology 7.
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  8.  7
    Altered Basal Ganglia Network Integration in Schizophrenia.Mingjun Duan, Xi Chen, Hui He, Yuchao Jiang, Sisi Jiang, Qiankun Xie, Yongxiu Lai, Cheng Luo & Dezhong Yao - 2015 - Frontiers in Human Neuroscience 9.
  9. Association Between Internet Addiction and the Risk of Musculoskeletal Pain in Chinese College FreshmenA Cross-Sectional Study.Guang Yang, Jianhua Cao, Yingke Li, Peng Cheng, Bin Liu, Zongji Hao, Hui Yao, Dongzhe Shi, Li Peng, Liya Guo & Zhongyu Ren - 2019 - Frontiers in Psychology 10.
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  10.  45
    The Complete Text of Śramaṇa Hui's Subcommentary on the Quadripartite Prātimokṣa The Complete Text of Sramana Hui's Subcommentary on the Quadripartite Pratimoksa.Śramaṇa Hui, Victor H. Mair & Sramana Hui - 1984 - Journal of the American Oriental Society 104 (2):327.
  11. Yao Bomao Xue Shu Lun Wen Ji =.Bomao Yao - 2009 - Hubei Ren Min Chu Ban She.
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  12. Da Zhi Xian Xian: Zhongguo Sheng Ming Zhi Hui Lun Yao.Zhaodi Guo - 2012 - Zhongguo She Hui Ke Xue Chu Ban She.
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  13. Yi Xue Yu Ren Wen: Yi Gai Ge Chuang Xin Jing Shen Tui Jin Yi Yao Yuan Xiao Zhe Xue She Hui Ke Xue Fan Rong Fa Zhan = Yixue Yu Renwen.Jian Wang & Xinyue Liu (eds.) - 2011 - Anhui da Xue Chu Ban She.
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  14. Zhongguo She Hui de Lun Li Sheng Huo: Zhu Yao Guan Yu Ru Jia Lun Li Ke Neng Xing Wen Ti de Yan Jiu.Chun Wu - 2007 - Zhonghua Shu Ju.
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  15. Typology of Nothing: Heidegger, Daoism and Buddhism.Zhihua Yao - 2010 - Comparative Philosophy 1 (1):78-89.
    Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay- (...)sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have led me to develop a typology of nothing that consists of three main types: 1) privative nothing, commonly known as absence; 2) negative nothing, the altogether not or absolute nothing; and finally 3) original nothing, the nothing that is equivalent to being. I will test my threefold typology of nothing by comparing the similarities and differences between the conceptions of nothing in Heidegger, Daoism and Buddhism. With this study, I hope that I will clarify some confusion in the understanding of nothing in Heidegger, Daoism and Buddhism, and shed light on the central philosophical issue ofwhat there is not”. (shrink)
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  16.  72
    The Buddhist Theory of Self-Cognition.Zhihua Yao - 2005, 2009 - Routledge.
    This highly original work explores the concept of self-awareness or self-consciousness in Buddhist thought. Its central thesis is that the Buddhist theory of self-cognition originated (...)
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  17. "Suddenly Deluded Thoughts Arise": Karmic Appearance in Huayan Buddhism.Zhihua Yao - 2010 - Journal of Chinese Philosophy 37 (2):198-214.
    This study deals with the tensions between old and new Yogācāra, as seen in the Huayan sources, which, in turn, reflect discontinuity between Indian Yogācāra and its (...)
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  18.  54
    The Influence of Role Conflict and Self-Interest on Lying in Organizations.Steven L. Grover & Chun Hui - 1994 - Journal of Business Ethics 13 (4):295-303.
    The self-interest paradigm predicts that unethical behavior occurs when such behavior benefits the actor. A recent model of lying behavior, however, predicts that lying behavior results (...)from an individual''s inability to meet conflicting role demands. The need to reconcile the self-interest and role conflict theories prompted the present study, which orthogonally manipulated the benefit from lying and the conflicting role demands. A model integrating the two theories predicts the results, which showed that both elementsself benefit and role conflictinfluenced lying, separately and interactively. Additionally, the relative strength of the roles in conflict affected their level of influence. Theoretical and practical implications are discussed. (shrink)
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  19.  66
    What is a Digital Object?Yuk Hui - 2012 - Metaphilosophy 43 (4):380-395.
    We find ourselves in a media-intensive milieu comprising networks, images, sounds, and text, which we generalize as data and metadata. How can we understand this digital (...)milieu and make sense of these data, not only focusing on their functionalities but also reflecting on our everyday life and existence? How do these material constructions demand a new philosophical understanding? Instead of following the reductionist approaches, which understand the digital milieu as abstract entities such as information and data, this article proposes to approach it from an embodied perspective: objects. The article contrasts digital objects with natural objects (e.g., apples on the table) and technical objects (e.g., hammers) in phenomenological investigations, and proposes to approach digital objects from the concept ofrelations,” on the one hand the material relations that are concretized in the development of mark-up languages, such as SGML, HTML, and XML, and on the other hand, Web ontologies, the temporal relations that are produced and conditioned by the artificial memories of data. (shrink)
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  20. Confucianism and Christianity: A Comparative Study of Jen and Agape.Xinzhong Yao - 1996 - Distributed in the U.S. By International Specialized Bk. Services.
    The underlying idea presented in this book is that there are similarities as well as differences between Confucianism as Humanistic tradition and Christianity ...
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  21. Empty Subject Terms in Buddhist Logic: Dignāga and His Chinese Commentators.Zhihua Yao - 2009 - Journal of Indian Philosophy 37 (4):383-398.
    The problem of empty terms is one of the focal issues in analytic philosophy. Russells theory of descriptions, a proposal attempting to solve this problem, attracted (...)much attention and is considered a hallmark of the analytic tradition. Scholars of Indian and Buddhist philosophy, e.g., McDermott, Matilal, Shaw and Perszyk, have studied discussions of empty terms in Indian and Buddhist philosophy. But most of these studies rely heavily on the Nyāya or Navya-Nyāya sources, in which Buddhists are portrayed as opponents to be defeated, and thus do not truly reflect Buddhist views on this issue. The present paper will explore how Dignāga, the founder of Buddhist logic, deals with the issue of empty subject terms. His approach is subtle and complicated. On the one hand, he proposes a method of paraphrase that resembles Russells theory of descriptions. On the other, by relying on his philosophy of languagethe apoha theory, he tends to fall into a panfictionalism. Through the efforts of his follower Dharmakīrti, the latter approach would become more acceptable among Indian and Tibetan Buddhists. Dignāgas Chinese commentators, who were free from the influence of Dharmakīrti, dealt with the empty term issue in three ways: (1) by adhering to Dignāgas method of paraphrase; (2) by allowing exceptions for non-implicative negation; and (3) by indicating the propositional attitude of a given proposition. Among these, the third proved most popular. (shrink)
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  22.  62
    Dignāaga and Four Types of Perception.Zhihua Yao - 2004 - Journal of Indian Philosophy 32 (1):57-79.
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  23. Some Mahāsāṃghika Arguments for the Cognition of Nonexistent Objects.Zhihua Yao - 2008 - Journal of Indian Council of Philosophical Research 25 (3):79-96.
    The present paper explores some pre-Vibhāṣika sources including the Kathāvatthu, *Śāriputrābhidharma, and Vijñānakāya. These sources suggest an early origin of the concept of the cognition of (...)nonexistent objects (asad-ālambana-jñāna) among the Mahāsāṃghikas and some of its sub-schools. These scattered sources also indicate some different aspects of this theory from that held by the Dārṣṭāntikas and the Sautrāntikas. In particular, some Mahāsāṃghika arguments for the cognition of nonexistent objects reveal how a soteriologically-oriented issue gradually develops into a sophisticated philosophical concept. (shrink)
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  24. Non-Cognition and the Third Pramāṇa.Zhihua Yao - 2011 - In Helmut Krasser, Horst Lasic, Eli Franco & Birgit Kellner (eds.), Religion and Logic in Buddhist Philosophical Analysis. Verlag der Österreichischen Akademie der Wissenschaften.
    The present paper discusses some concepts and materials that may be linked to Īśvarasenas theory of non-cognition. These include the concept of feiliang 非量 as found (...) in the writings of Dharmapāla, Asvabhāva, Jinaputra and their Chinese counterparts, and apramāṇatā (or apramāṇatva), as found in the works of Dharmakīrti and his commentators. I shall demonstrate that the two concepts in many ways mirror the theory of three pramāṇas, proposed by Īśvarasena. As most of these materials are from the sixth to eighth century, they are extremely helpful for clarifying the early development of the theory of non-cognition and filling gaps in our understanding of the early development of this theory. (shrink)
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  25.  31
    The Contemporary Healthcare Crisis in China and the Role of Medical Professionalism.E. C. Hui - 2010 - Journal of Medicine and Philosophy 35 (4):477-492.
    The healthcare crisis that has developed in the last two decades during China's economic reform has caused healthcare and hospital financing reforms to be largely experienced (...)by patients as a crisis in the patienthealthcare professional relationship (PPR) at the bedside. The nature and magnitude of this crisis were epitomized by the "Harbin Scandal"—an incident that took place in August 2005 in a Harbin teaching hospital in which the family of an elderly patient hospitalized in the intensive care unit (ICU) for 66 days paid over RMB ¥6 million. The news was publicized globally and ended in the firing of six top hospital administrators including the hospital president and the ICU director. This paper seeks to show that the Chinese healthcare crisis is ultimately linked to a conflict of interests between patients and healthcare professionals (HCPs), which is inherent in the reformed healthcare system of China. Hence the crisis is, at its core, a crisis of fidelity and confidence that must be restored to the PPR. At the "macro" level, it is simplistic to blame the crisis on the failure of the market system, and at the "micro" level, it is naïve to expect that a contractual understanding of the PPR will effectively restore the confidence of patients. This paper will show that the fiduciary relationship and medical professionalism share similar attributes, with fidelity being the core value of both. It concludes that the loss of medical fidelity implies the dissolution of the PPR and the demise of the medical profession and challenges Chinese HCPs to keep their fidelity as a means to both protect their patientsinterests and to preserve their profession's survival. (shrink)
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  26.  67
    Professional Ethical Issues and the Development of Professional Ethical Standards in Counseling and Clinical Psychology in China.Marcus Arnold Rodriguez, Ping Yao, Jun Gao & Mingyi Qian - 2009 - Ethics and Behavior 19 (4):290-309.
    This article aims to summarize the current ethical issues in the field of clinical and counseling psychology and the process of developing professional ethical standards in China. (...)
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  27.  83
    The Status of the Do-Not-Resuscitate Order in Chinese Clinical Trial Patients in a Cancer Centre.J. M. Liu, W. C. Lin, Y. M. Chen, H. W. Wu, N. S. Yao, L. T. Chen & J. Whang-Peng - 1999 - Journal of Medical Ethics 25 (4):309-314.
    OBJECTIVE: To report and analyse the pattern of end-of-life decision making for terminal Chinese cancer patients. DESIGN: Retrospective descriptive study. SETTING: A cancer clinical trials unit (...) in a large teaching hospital. PATIENTS: From April 1992 to August 1997, 177 consecutive deaths of cancer clinical trial patients were studied. MAIN MEASUREMENT: Basic demographic data, patient status at the time of signing a DNR consent, or at the moment of returning home to die are documented, and circumstances surrounding these events evaluated. RESULTS: DNR orders were written for 64.4% of patients. Patients in pain (odds ratio 0.45, 95% CI 0.22-0.89), especially if requiring opioid analgesia (odds ratio 0.40, 95% CI 0.21-0.77), were factors associated with a higher probability of such an order. Thirty-five patients were taken home to die, a more likely occurrence if the patient was over 75 years (odds ratio 0.12, 95% CI 0.04-0.34), had children (odds ratio 0.14, 95% CI 0.02-0.79), had Taiwanese as a first language (odds ratio 6.74, 95% CI 3.04-14.93), or was unable to intake orally (odds ratio 2.73, 95% CI 1.26-5.92). CPR was performed in 30 patients, none survived to discharge. CONCLUSIONS: DNR orders are instituted in a large proportion of dying Chinese cancer patients in a cancer centre, however, the order is seldom signed by the patient personally. This study also illustrates that as many as 20% of dying patients are taken home to die, in accordance with local custom. (shrink)
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  28.  41
    There Are No Degrees in a Bodhisattva's Compassion.Fuchuan Yao - 2006 - Asian Philosophy 16 (3):189 – 198.
    This paper is to argue that there are no degrees in a Bodhisattva's compassion and also to explore the Western account of compassion, which suggests that (...)there are degrees in our compassion. After analyzing and comparing both positions, I affirm that they are opposite views. (shrink)
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  29. Theoretical and Methodological Problems in Cross-Cultural Psychology.Carl Ratner & Lumei Hui - 2003 - Journal for the Theory of Social Behaviour 33 (1):67–94.
    Although cross-cultural psychology has advanced our understanding of cultural aspects of psychology, it is marred by theoretical and methodological flaws. These flaws include misunderstanding cultural issues (...)and the manner in which they bear on psychology; obscuring the relation between biology, culture, and psychology; inadequately defining and measuring cultural factors and psychological phenomena; erroneously analysing data and drawing faulty conclusions about the cultural character of psychology. This article identifies fundamental theoretical and methodological errors that have appeared in prominent cross-cultural psychological research. Suggestions for overcoming them are then outlined. (shrink)
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  30. Four-Dimensional Time in Dzogchen and Heidegger.Zhihua Yao - 2007 - Philosophy East and West 57 (4):512-532.
    : Concerning time, we have many puzzles, such as what eternity is, how it is related to the passage of time, whether the passage of time is irreversible (...), whether things past are no longer, whether the future is non-predictable, whether or not the present exists, and so on. This article is an attempt to discuss such experiences of the passage of time. First, a Buddhist practice in the Dzogchen tradition that deals with the experience of the passage of time will be introduced, then Longchenpas concept of four times (dus-bzhi) will be analyzed and its significance to the history of Buddhism discussed. Next, Heideggers concept of four-dimensional time and its elaboration by later philosophers will be discussed. It will conclude with the similarities and differences between the four-dimensional time theories as found in these two diverse traditions, and the possible reasons for their striking similarities. (shrink)
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  31.  30
    SelfConstruction and Identity: The Confucian Self in Relation to Some Western Perceptions.Xinzhong Yao - 1996 - Asian Philosophy 6 (3):179 – 195.
    Abstract In contrast to the metaphysical, epistemological and psychological understandings of the self traditionally held and today still extensively considered in the West, the self in Confucianism (...)
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  32. Dharmakīrti and Husserl on Negative Judgments.Zhihua Yao - 2007 - In Chan-Fai Cheung & Chung-Chi Yu (eds.), Phenomenology 2005, Vol. I, Selected Essays from Asia,. Zeta Books. pp. 731-746.
    Among various opinions in the controversy over the the cognition of non-existent objects (asad-ālambana-vijñāna) among various Buddhist and Indian philosophical schools or in the debate (...)
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  33.  24
    Doctors as Fiduciaries: Do Medical Professionals Have the Right Not to Treat?Edwin C. Hui - 2005 - Poiesis and Praxis 3 (4):256-276.
    In the first part of the paper, the author discusses the origin and obligation of the medical profession and argues that the duty of fidelity in the (...)
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  34.  56
    The Compatibility Between Bodhisattva Compassion and 'No-Self'.Fuchuan Yao - 2008 - Asian Philosophy 18 (3):267 – 278.
    _Since arguably Bodhisattva Practice (<span>bodhisattva-caryaspan>) is the foundation of Mahayana Buddhist ethics, it is significantly important for Bodhisattva compassion to be compatible with other Buddhist (...)span>). There are two thoughts on the relation between compassion and 'no-self ': they are compatible or incompatibility. Most Buddhist authors accept the former view. However, the principal problem with the two views is that their arguments have not been singled out. So the acceptance or denial of the compatibility may not be well grounded. This paper is to identify and evaluate the arguments for and against the agreeability, and to defend the compatible view_. (shrink)
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  35.  54
    The Confucian Self and Experiential Spirituality.Xinzhong Yao - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):393-406.
    Since the publication of his book on Zhongyong, Tu Weiming has worked for more than 30 years on an anthropocosmic reconstruction of the Confucian universe, in which (...)
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  36.  15
    A Survey of the Ethics Climate of Hong Kong Public Hospitals.E. C. Hui - 2008 - Clinical Ethics 3 (3):132-140.
    The main objective of the study was to survey health-care practitioners' (HCPs) perception of health-care practices that are of medicalethical importance in Hong Kong public (...)
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  37.  95
    Postmodernist Liberalism: A Critique of Richard Rortys Political Philosophy[REVIEW]Dazhi Yao - 2008 - Frontiers of Philosophy in China 3 (3):455-463.
    Richard Rortys philosophy has two basic commitments: one to postmodernism and the other to liberalism. However, these commitments generate tension. As a postmodernist, he sharply criticizes (...)the Enlightenment; as a liberal, he forcefully defends it. His postmodernist liberalism actually explains liberalism using irrationalism. (shrink)
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  38.  35
    Values, Abilities and Behavior.Jacques Hui - 1994 - World Futures 41 (1):53-55.
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  39.  54
    The Silence of the Buddha.Zhihua Yao - 2008 - Proceedings of the Xxii World Congress of Philosophy 6:289-298.
    The current paper reflects my own personal struggle between two different fields of my training and career: religious studies and philosophy. Scholars with training in religious studies (...)
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  40.  43
    Knowledge and Interpretation: A Hermeneutical Study of Wisdom in Early Confucian and Israelite Traditions.Xinzhong Yao - 2005 - Journal of Chinese Philosophy 32 (2):297-311.
  41.  31
    Buddhist Thought and Several Problems in the World Today.Weiqun Yao - 2005 - Frontiers of Philosophy in China 1 (1):144-147.
    Buddhism has not only produced an influence upon the ancient world culture but is also playing an important role in world affairs today. This article analyzes several (...)
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  42.  27
    War and Confucianism.Fuchuan Yao - 2011 - Asian Philosophy 21 (2):213 - 226.
    Prima facie, Confucianism does not explicitly encourage war given its emphasis on humanity. This, however, may be overlooked. This paper is to examine the correlation between war (...)
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  43.  26
    Jen , Love and UniversalityThree Arguments Concerning Jen in Confucianism.Xinzhong Yao - 1995 - Asian Philosophy 5 (2):181 – 195.
    Abstract Universality, rather than partiality, is the characteristic of Confucian jen. This article puts forward three arguments to clarify confusion of interpretation: (1) that jen, rather than (...)
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  44.  22
    The Way, Virtue, and Practical Skills in the Analects.Xinzhong Yao - 2012 - Journal of Chinese Philosophy 39 (1):26-43.
    This article is intended to investigate how the concept of the Way (dao) is applied in the Analects of Confucius both as a universal norm and as (...)
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  45.  19
    An Easier Way to Become a Buddha?Fuchuan Yao - 2012 - Asian Philosophy 22 (2):121-132.
    Jay Garfield proposes a transpersonal way to ease the extreme difficulty to become a Buddha for those refugees who are agonized by the arduous pursuit. By ?transpersonal (...)
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  46.  10
    論明末清初的王學修正運動.Caigang Yao - 2008 - Proceedings of the Xxii World Congress of Philosophy 9:127-144.
    Wang Yang-mings philosophy of mind brings about some abuses with its spread, such as despising moral cultivation and upholding mysteries, which cause the school to be (...) degenerated in the later Ming dynasty. Some scholars, who are worried about the situation, starting from the abuses, retrospect and rectify the theoretical defects in the doctrine of Wang Yang-ming and his disciples. The article reviews the rectifying movement of Wangs school during the later Mingdynasty and the early Qing dynasty, and reflects the relation between personality emancipation and moral rational spirit, hsin-hsing (mind-nature) and social achievements. (shrink)
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  47.  20
    Introduction.Zhihua Yao - 2010 - Journal of Chinese Philosophy 37 (2):151-155.
  48.  18
    Introduction: Wisdom in Comparative Perspectives.Xinzhong Yao - 2006 - Journal of Chinese Philosophy 33 (3):319-321.
  49.  20
    Contribution of Plasticity of Sensorimotor Cerebral Cortex to Development of Communication Skills.Barry J. Sessle & Dongyuan Yao - 2002 - Behavioral and Brain Sciences 25 (5):638-639.
    Several lines of evidence have underscored the remarkable neuroplasticity of the primate sensorimotor cortex, characterizing these cortical areas as dynamic constructs that are modelled in a use- (...)dependent manner by behaviourally significant experiences. Their plasticity likely provides a neural substrate that may contribute to the dynamic systems paradigm argued by Shanker & King (S&K) as crucial for development of communication skills. (shrink)
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  50.  20
    Jing: A Phenomenological Reflection on Chinese Landscape and Qing.Z. O. U. Hui - 2008 - Journal of Chinese Philosophy 35 (2):353–368.
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