Results for 'Jen Pecoskie'

180 found
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  1.  19
    Authorship, Citations, Acknowledgments and Visibility in Social Media: Symbolic Capital in the Multifaceted Reward System of Science.Nadine Desrochers, Adèle Paul-Hus, Stefanie Haustein, Rodrigo Costas, Philippe Mongeon, Anabel Quan-Haase, Timothy D. Bowman, Jen Pecoskie, Andrew Tsou & Vincent Larivière - 2018 - Social Science Information 57 (2):223-248.
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  2.  84
    Monetary Intelligence and Behavioral Economics: The Enron Effect—Love of Money, Corporate Ethical Values, Corruption Perceptions Index , and Dishonesty Across 31 Geopolitical Entities.Modupe Adewuyi, Bolanle Adetoun, Ningyu Tang, Jingqiu Chen, Anna Manganelli, Luigina Canova, Martina Trontelj, Caroline Urbain, Theresa Tang, Allen Stembridge, Petar Skobic, Elisaveta Sardžoska, Marko Polic, Horia Pitariu, Ruja Pholsward, Francisco Pereira, Mehmet Özbek, AAhad Osman-Gani, Johnsto Osagie, Anthony Nnedum, Richard Mpoyi, Alice Moreira, Eva Malovics, Jian Liang, Kilsun Kim, Ali Kazem, Chin-Kang Jen, Abdul Ibrahim, Consuelo Garcia de la Torre, Linzhi Du, Rosario Correia, Bor-Shiuan Cheng, Mark Borg, Abdulgawi Al-Zubaidi, Michael Allen, Adebowale Akande, Peter Vlerick, Roberto Luna-Arocas, Brigitte Charles-Pauvers, Randy Chiu, Ilya Garber, Fernando Arias-Galicia, Thompson Teo, Vivien Lim, Mahfooz Ansari, Toto Sutarso & Thomas Tang - 2018 - Journal of Business Ethics 148 (4):919-937.
    Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...)
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  3.  45
    Monetary Intelligence and Behavioral Economics Across 32 Cultures: Good Apples Enjoy Good Quality of Life in Good Barrels.Ningyu Tang, Jingqiu Chen, Martina Trontelj, Caroline Urbain, Theresa Tang, Allen Stembridge, Petar Skobic, Elisaveta Sardžoska, Marko Polic, Horia Pitariu, Ruja Pholsward, Francisco Pereira, Mehmet Özbek, AAhad Osman-Gani, Johnsto Osagie, Anthony Nnedum, Richard Mpoyi, Alice Moreira, Anna Manganelli, Eva Malovics, Jian Liang, Kilsun Kim, Ali Kazem, Chin-Kang Jen, Abdul Ibrahim, Consuelo Garcia de la Torre, Linzhi Du, Rosario Correia, Bor-Shiuan Cheng, Luigina Canova, Mark Borg, Abdulgawi Al-Zubaidi, Michael Allen, Adebowale Akande, Peter Vlerick, Roberto Luna-Arocas, Brigitte Charles-Pauvers, Randy Chiu, Ilya Garber, Fernando Arias-Galicia, Thompson Teo, Vivien Lim, Mahfooz Ansari, Toto Sutarso & Thomas Tang - 2018 - Journal of Business Ethics 148 (4):893-917.
    Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...)
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  4.  22
    Stable or Robust? What's the Difference?Erica Jen - 2003 - Complexity 8 (3):12-18.
  5.  16
    Interactions Between Theory, Models, and Observation.Erica Jen - forthcoming - Complexity.
  6.  12
    Cellular Automata (Abstract and Discussion): Complex Nonadaptive Systems.Erica Jen - forthcoming - Complexity.
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  7.  6
    Some Views on the Histoorical Play The Dismissal of Hai Jui.Yen Jen - 1968 - Chinese Studies in History 2 (1):56-67.
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  8.  4
    The Dialectics of Nature and the World Outlook of "Two Into One".Chung Jen - 1974 - Contemporary Chinese Thought 6 (1):84-108.
    Yang Hsien-chen and other comrades' theory of "combining two into one" consciously uses the bourgeois world view to oppose the proletarian world outlook. It is basically opposed to the philosophy of Marxism. "Marxist philosophy holds that the law of the unity of opposites is the fundamental law of the universe. This law is universally existent in the natural world, human society, and people's thinking." However, the theory of "two into one" declares that "there is nothing in the phenomena of the (...)
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  9.  99
    The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study.Chenyang Li - 1994 - Hypatia 9 (1):70 - 89.
    This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.
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  10. Revisiting Confucian Jen Ethics and Feminist Care Ethics: A Reply to Daniel Star and Lijun Yuan.Chenyang Li - 2002 - Hypatia 17 (1):130 - 140.
    At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications.
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  11. Ethics of Care and Concept of Jen: A Reply to Chenyang Li.Lijun Yuan - 2002 - Hypatia 17 (1):107-130.
    This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a "feminine" morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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  12.  31
    Mencius on Jen-Hsing.Kwong-loi Shun - 1997 - Philosophy East and West 47 (1):1-20.
    The use of the term hsing in the Meng-tzu is discussed, along with Mencius' views on jen-hsing. It is argued that while the use of hsing need not connote something unlearned and shared, Mencius did view jen-hsing in terms of certain unlearned emotional predispositions shared by all jen. He regarded jen as a species distinguished from other animals by its capability of cultural accomplishment, and felt that it is the presence of the emotional predispositions that makes this possible.
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  13.  13
    Ethics of Care and Concept of Jen : A Reply to Chenyang Li.Lijun Yuan - 2002 - Hypatia 17 (1):107-129.
    This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a "feminine" morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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  14.  48
    The Practice of Jen.Kim-Chong Chong - 1999 - Philosophy East and West 49 (3):298-316.
    Under Mencius' influence jen has been regarded as part of a theory of nature. As such, commentators have had difficulty resolving the apparent paradox in "Analects" 9.1 that Confucius rarely talked about jen. No paradox arises if jen is seen as a practice involving self-cultivation as a never-ending task and the immediacy of ethical commitment where a cluster of emotions, attitudes, and values are expressed. Jen is an ethical orientation from which one speaks and acts--not particular qualities that one might (...)
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  15.  12
    Jen Glaser.Jen Glaser & Mor Yorshansky - 2009 - Thinking: The Journal of Philosophy for Children 19 (2-3):14-20.
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  16.  25
    Jen , Love and Universality—Three 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 shu, is the main thread running through the whole system of Confucianism, and that by its two procedures of chung and shu, it presents itself as an integration of one's self with others; (2) that jen, as love, does not signify a natural preference, but an ethical refinement of an ordinary feeling of fondness, (...)
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  17.  72
    Jen and Li in the "Analects".Kwong-loi Shun - 1993 - Philosophy East and West 43 (3):457-479.
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  18. 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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  19.  60
    The Evolution of the Confucian Concept Jên.Wing-Tsit Chan - 1955 - Philosophy East and West 4 (4):295-319.
  20.  50
    Mencian Arguments on Human Nature (Jen-Hsing).Irene Bloom - 1994 - Philosophy East and West 44 (1):19-53.
  21.  54
    Chinese and Western Interpretations of Jen (Humanity).Wing-Tsit Chan - 1975 - Journal of Chinese Philosophy 2 (2):107-129.
  22. Jen as a Living Metaphor in the Confucian Analects.Tu Wei-ming - 1981 - Philosophy East and West 31 (1):45-54.
  23. Jen: An Existential and Phenomenological Problem of Intersubjectivity.Hwa Yol Jung - 1966 - Philosophy East and West 16 (3/4):169-188.
  24.  37
    The Creative Tension Between Jên and Li.Wei-Ming Tu - 1968 - Philosophy East and West 18 (1/2):29-39.
  25.  19
    Review of "An Exposition of Benevolence: The Jen-Hsueh of T'an Ssu-T'ung"An Exposition of Benevolence: The Jen-Hsueh of T'an Ssu-T'ung. [REVIEW]Stephen Young & Chan Sin-Wai - 1986 - Philosophy East and West 36 (4):419.
  26.  27
    Toward a New Relation Between Humanity and Nature: Reconstructing T'ien-Jen-Ho-I.Shu-Hsien Liu - 1989 - Zygon 24 (4):457-468.
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  27.  30
    Chu Hsi's Ethics: Jen and Ch'eng.John Berthrong - 1987 - Journal of Chinese Philosophy 14 (2):161-178.
  28.  20
    The Study of Human Abilities: The Jen Wu Chih of Liu Shao.J. K. Shryock - 1938 - Journal of Philosophy 35 (5):135-136.
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  29.  16
    The Study of Human Abilities: The Jen Wu Chih of Liu Shao. [REVIEW]Homer H. Dubs - 1938 - Journal of Philosophy 35 (5):135-136.
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  30. The Concepts of Jen and Li in The'analects'.Kl Shun - 1993 - Philosophy East and West 43 (3):457-479.
  31.  29
    Hu Chü-Jen's Self-Cultivation as Ritual and Reverence in Everyday Life.Anne Meller Ch'ien - 1979 - Journal of Chinese Philosophy 6 (2):183-210.
  32.  26
    Changes in the Meaning of the Term 'the People' (Jen-Min) — an Example of Conceptual Revolution as Reflected in Semantic Evolution.Steve S. K. Chin - 1972 - Studies in East European Thought 12 (2):124-148.
    Analysis of the use of the key term the people shows that it has varied both semantically and syntactically along the time-line of the evolution of the CPC.
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  33.  4
    Tao Und Jen: Sein Und Sollen Im Sungchinesischen Monismus.Olaf Graf - 1973 - Philosophy East and West 23 (3):403-404.
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  34.  22
    Neo-Confucianism and Wen-Jen Aesthetic Theory.David E. Mungello - 1969 - Philosophy East and West 19 (4):367-383.
  35.  8
    Wang Kuo-Wei's Jen-Chien Tz'u-Hua: A Study in Chinese Literary Criticism.Joseph Roe Allen & Adele Austin Rickett - 1981 - Journal of the American Oriental Society 101 (2):233.
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  36.  8
    The Study of Human Abilities; The Jen Wu Chih of Liu Shao. With an Introductory Study.E. H. S. & J. K. Shryock - 1967 - Journal of the American Oriental Society 87 (2):212.
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  37.  2
    A Metapraxis Perspective on Mencius’ s the Theory of Hisng: An Interpretation of the so-Called Debate on Jen Nei Yi Wai.Hye-Jin Jung - 2018 - The Journal of Moral Education 30 (1):25-43.
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  38.  7
    Chou Tso-jen.C. T. Hsia & Ernst Wolff - 1974 - Journal of the American Oriental Society 94 (4):527.
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  39.  9
    Review of Inquiry Into the Origin of Humanity: An Annotated Translation of Tsungmi's "Yüan-Jen Lun" with a Modern Commentary by Peter N. Gregory. [REVIEW]Albert Welter - 1998 - Philosophy East and West 48 (1):174-176.
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  40.  6
    The Study of Human Abilities, The Jen Wu Chih of Liu Shao.J. J. L. Duyvendak & J. K. Shryock - 1939 - Journal of the American Oriental Society 59 (2):280.
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  41.  6
    The Study of Human Abilities. The Jen Wu Chih of Liu Shao. John K. Shryock.George Sarton - 1938 - Isis 29 (1):104-108.
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  42.  7
    Chung-Ying Cheng, "K'o-Hsüeh Chên-Li Yü Jên-Lei Chia-Chih". [REVIEW]Charles Wei-Hsun Fu - 1978 - Journal of Chinese Philosophy 5 (1):71.
  43.  5
    Shaw-Kwei Moh. Zhe-ch'üeh chu-yi lo-ch'i ti ch'ian-t'an ch'ai-shao . Tung-pei Jen-min Ta-hsüeh tse-jan k'o-hsüeh hsüeh-pao, no. 2 , pp. 247–265. [REVIEW]Hao Wang - 1960 - Journal of Symbolic Logic 25 (2):181-181.
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  44.  5
    Encyclopedia of Chinese BiographyChung Kuo Jen Ming Ta Tz'u Tien.Yuen Ren Chao - 1923 - Isis 5 (2):446-447.
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  45.  6
    The Study of Human Abilities. The Jen Wu Chih of Liu Shao by John K. Shryock. [REVIEW]George Sarton - 1938 - Isis: A Journal of the History of Science 29:104-108.
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  46.  6
    Tôyô Kakke-Byô Kenkyû. By Liao Wen-Jen. [REVIEW]S. S. - 1938 - Isis: A Journal of the History of Science 29:449-450.
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  47.  3
    The Ch'ou-Jen Chuan of Yüan Yüan.Yoshio Mikami - 1928 - Isis: A Journal of the History of Science 11:123-126.
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  48.  2
    Addendum: Some Aspects of the Jen-Chien Tzʿu-Hua.Ching-I. Tu - 1975 - Journal of the American Oriental Society 95 (3).
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  49. Sentido cristiano del hombre: la antropología teológica de Jen Mouroux.Juan Alonso - 2006 - Anuario Filosófico 39 (85):179-212.
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  50.  1
    The Ch'ou-Jen Chuan of Yüan Yüan.Yoshio Mikami - 1928 - Isis 11 (1):123-126.
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