Results for 'Ji Ma'

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Jie Ma
Peking University
  1.  5
    Dissipativity-Based Synchronization of Mode-Dependent Complex Dynamical Networks with Semi-Markov Jump Topology.Chao Ma, Wei Wu & Yidao Ji - 2018 - Complexity 2018:1-10.
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  2.  7
    Sex Differences in Categorical Adaptation for Faces and Chinese Characters During Early Perceptual Processing.Cuiyin Zhu, Xiaoli Ma, Lihong Ji, Shuang Chen & Xiaohua Cao - 2018 - Frontiers in Human Neuroscience 11.
  3. Ma Cai Wen Ji.Cai Ma - 2004 - Zhongshan da Xue Chu Ban She.
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  4. Ma Kechang Wen Ji.Kechang Ma - 2005 - Wuhan da Xue Chu Ban She.
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  5. "Han Feizi" de Cheng Shu Ji Qi Wen Xue Yan Jiu.Shinian Ma - 2011 - Shanghai Gu Ji Chu Ban She.
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  6. Jie E Xue: Yi Bu Zhong Guo Ban de Guan Yu "Ren Xing Ruo Dian" de Zhi Hui Dian Ji.Shuquan Ma - 2009 - Li Ming Wen Hua Shi Ye Gu Fen You Xian Gong Si.
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  7. Organizing Probabilistic Models of Perception.Wei Ji Ma - 2012 - Trends in Cognitive Sciences 16 (10):511-518.
  8.  8
    Factorial Comparison of Working Memory Models.Ronald van den Berg, Edward Awh & Wei Ji Ma - 2014 - Psychological Review 121 (1):124-149.
  9.  10
    Variable Precision in Visual Perception.Shan Shen & Wei Ji Ma - 2019 - Psychological Review 126 (1):89-132.
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  10.  16
    A Detailed Comparison of Optimality and Simplicity in Perceptual Decision Making.Shan Shen & Wei Ji Ma - 2016 - Psychological Review 123 (4):452-480.
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  11.  8
    Identifying Suboptimalities with Factorial Model Comparison.Wei Ji Ma - 2018 - Behavioral and Brain Sciences 41.
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  12.  9
    Fechners Law in Metacognition: A Quantitative Model of Visual Working Memory Confidence.Ronald van den Berg, Aspen H. Yoo & Wei Ji Ma - 2017 - Psychological Review 124 (2):197-214.
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  13.  12
    An Analytic Tableau Calculus for a Temporalised Belief Logic.Ji Ma, Mehmet A. Orgun & Kamel Adi - 2011 - Journal of Applied Logic 9 (4):289-304.
  14. Neural Mechanisms Underlying Temporal Aspects of Conscious Visual Perception.Wei Ji Ma, Fred Hamker & Christof Koch - 2006 - In Haluk Ögmen & Bruno G. Breitmeyer (eds.), The First Half Second: The Microgenesis and Temporal Dynamics of Unconscious and Conscious Visual Processes. MIT Press. pp. 275-294.
  15. Kongzi Hua Zhuan.Ji Ma - 2009 - Shanghai Ren Min Chu Ban She.
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  16. Ji Zhe Wen Ji.Zhe Ji - 2005 - You Lian Shu Ju Si Ren You Xian Gong Si.
    shang ji. Xunzi tong lun -- xia ji. Zhu zi zhuan jian zheng.
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  17.  5
    Chaniotis War in the Hellenistic World. A Social and Cultural History. Pp. Xxiv + 308, Maps, Ills. Malden, MA and Oxford: Blackwell Publishing, 2005. Paper, £16.99 . ISBN: 0-631-22608-7[REVIEW]John Ma - 2006 - The Classical Review 56 (2):421-423.
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  18.  33
    Chaniotis (A.) War in the Hellenistic World. A Social and Cultural History. Pp. Xxiv + 308, Maps, Ills. Malden, MA and Oxford: Blackwell Publishing, 2005. Paper, £16.99 (Cased, £55). ISBN: 0-631-22608-7 (0-631-22607-9 Hbk). [REVIEW]John Ma - 2006 - The Classical Review 56 (02):421-.
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  19. Chang Tan Dong Fang Zhi Hui: Ji Xianlin, Chitian Dazuo, Jiang Zhongxin Dui Tan Lu.Xianlin Ji - 2004 - Ren Min Ri Bao Chu Ban She.
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  20. Fa Zhi Si: Fa Xian Dai Xing Wei Ji de Xing Cheng Shi Ji Qi Xian Xiang Xue Tou Shi = "Die Denkens" on Law: History of Legal Modernity Crisis and its Phenomenological Analyiss.Tao Ji - 2008 - Zhejiang da Xue Chu Ban She.
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  21. Ji Xianlin Shuo He Xie Ren Sheng.Xianlin Ji - 2007 - Zhongguo Shu Dian.
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  22. Ji Xianlin Tan Ren Sheng.Xianlin Ji - 2007 - Dang Dai Zhongguo Chu Ban She.
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  23. Ma Yifu Si Xiang Xin Tan: Ji Nian Ma Yifu Xian Sheng Dan Chen 125 Zhou Nian Ji Guo Ji Xue Shu Yan Tao Hui Lun Wen Ji.Guang Wu (ed.) - 2010 - Shanghai Gu Ji Chu Ban She.
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  24.  51
    Lesk a Bída Platonistické Koncepce Sémantiky.Jaroslav Peregrin - manuscript
    Podíváme-li se na rané Platónovy dialogy, vidíme, že o co v nich jde především, je předvedení toho, že pojmy mají relativně jasné hranice, že zdánlivému chaosu (...)užívání slov vládne jistý pevný řád, který si člověk dokáže i explicitně uvědomit, je-li k tomu vhodným způsobem veden. Snaha o zdůraznění a znázornění tohoto na první pohled neviditelného 'řádu v chaosu' pak podle mého názoru postupně vedla i ke konstituci Platónovy mytologie říše idejí, které, neviděny, hrají z hlediska viditelného světa klíčovou roli. Skrytý řád přítomný ve zjevném chaosu je vykreslen jako participace (methexis) věcí zjevného světa na idejích světa neviditelného. A již Aristotelés poukázal na to, že tato mytologie, jakkoli může být její spektakulárnost užitečná v kontextu nedoceňování existence řádu, může být naopak velice zavádějící, jestliže ji začneme brát jako více než právě mytologii; konkrétně jestliže začneme zapomínat, že 'platónský svět idejí' dává smysl pouze jako nástroj porozumění či výkladu toho světa, ve kterém žijeme, a začneme ho vidět jako něco skutečnějšího, než je svět zjevný. Zdá se mi tedy, že platonismus se ve filosofii dostává ke slovu jako antidotum vždy tehdy, když dochází k absolutizaci 'chaotického aspektu' světa (to jest když je svět vykládán jako něco, co jakýkoli řád postrádá - to podobu herakleitovského absolutizace pomíjivosti, romantického zdůraznění nevázanosti a iracionality, či postmoderní akcentuace různorodosti a nesouměřitelnosti). Na druhé straně platonismus sám svádí k absolutizaci 'řádu' (před Platónem zosobňovaným zejména parmeninovským popřením jakékoli proměnlivosti, a později pak nabývají podob třeba racionalistického výkladu světa jako vtěleného rozumu nebo moderního scientistichého názoru, podle kterého je mírou všech věcí věda). Existují ideje ve své 'platónské říši' doopravdy? Odpověď na tuto otázku je ovšem podstatným způsobem ovlivněna tím, jak rozumíme termínu "existovat" (nemluvě o slově "doopravdy").. (shrink)
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  25.  77
    Traditional Confucianism in Modern China: Ma Yifus Ethical Thought.Chai Wenhua - 2006 - Frontiers of Philosophy in China 1 (3):366-381.
    Modem neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern neo-Confucianism at the historical level (...) was developed in the modern context, but its basic content belongs to the traditional Confucianism or the study of Confucian classics. Modem neo-Confucianism at the academic level recognizes both the deficiencies of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism. Though Ma Yifu's moral philosophy is developed in the context of modem Chinese culture, it fails to deal with the problem of modern transformation of Confucian ethical values and its content still belongs to the traditional Confucianism. So it should be labeled as the modern neo-Confucianism in the historical sense. In this paper, the author makes a systematic exploration and an evaluation of Ma Yifu's ethical thought. (shrink)
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  26.  30
    Freiheitsentziehende Maßnahmen in Altenpflegeheimenrechtliche Grundlagen und Alternativen der Pflege.Guy Walther - 2007 - Ethik in der Medizin 19 (4):289-300.
    Freiheitsentziehende Maßnahmen in Altenpflegeheimen sind unter pflegerischen und ethischen, aber auch betreuungsrechtlichen und vor allem strafrechtlichen Gesichtspunkten von besonderer Bedeutung. Häufig sind eingeschränkte Mobilität, Verringerung der kognitiven (...)
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  27. Filosofie Pro Normální Lidi.Jaroslav Peregrin - manuscript
    ONTOLOGIE (aneb Z čeho všeho se skládá svět) RELATIVISMUS A POSTMODERNA (aneb každý svou pravdu?) EPISTEMOLOGIE (aneb Jak můžeme o světě něco vědět?) FILOSOFIE JAZYKA (aneb (...)
     
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  28. Ji Kang on Nourishing Life.David Chai - 2017 - Frontiers of Philosophy in China 12 (1):38-53.
    Ji KangsAn Essay on Nourishing Lifehas, for much of its history, been overshadowed by his more famous workSound is without Grief or Joy.” (...)Be that as it may, “An Essay on Nourishing Lifeis also an important text in that it delves into the interdependence of the heart-mind, spirit, and vital breath, and into how harmony between them is the key to ensuring physical longevity. In addition to investigating this aspect of his thought, this paper will also discuss Ji Kangs attention to the vicissitudes of knowledge and desire and to the need to temper them with tranquility and stillness. “An Essay on Nourishing Lifecan thus be read as an extension of classical Daoist theories of self-cultivation while at the same time elaborating upon them by bringing together their disparate components into a coherently unified doctrine. (shrink)
     
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  29. Xian Dai Ru Jia San Sheng.Ruhua Wang - 2012 - Xiu Wei Zi Xun Ke Ji Gu Fen You Xian Gong Si Zhi Zuo Fa Xing.
    Shang. Liang Shuming, Xiong Shili, Ma Yifu de jiao yi ji shi -- Xia. Liang Shuming, Xiong Shili, Ma Yifu lun Song Ming ru xue.
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  30. Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʼyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʼi Theg Pa Rim Pa Dguʼi Rnam Gźag. Bsam-Gtan-Chos-ʼphel - 2005 - Wā-Ṇa Dbus Bod Kyi Ches Mthoʼi Gtsug Lag Slob Gñer Khaṅ.
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  31. Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʾyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʾi Theg Pa Rim Pa Dguʾi Rnam Gźag. Bsam-Gtan-Chos-ʾ & Phel - 2005 - Wā-Ṇa Dbus Bod Kyi Ches MthoʾI Gtsug Lag Slob Gñer Khaṅ.
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  32. Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las .. [REVIEW] Rdo-Rje-Tshe-Riṅ (ed.) - 2006 - Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
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  33.  17
    How Do We Make Sense of the ThesisBai Ma Fei Ma ”?Xiaomei Yang - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):163-181.
    In this article, I introduce a new interpretation of the puzzling thesisbai ma fei ma argued by Gongsun Long 公孫龍 in his (...) essayOn White Horse.” I argue that previous interpretations, which can be grouped under the name ofattribute-object interpretations,” are not satisfactory, and that the thesis on the new interpretation is not about attributes or objects, but about names. My argument focuses on the disagreement over inseparability of white between Gongsun Long and his interlocutor in the text ofOn White Horse.” On my interpretation or the name interpretation, the disagreement is about whether constituents of a syntactically complex or multi-term name are separable or have their contextually independent meanings. Gongsun Longs thesis makes perfect sense on my interpretation, and is supported by the text and other preserved texts collected in GongsunLong Zi 公孫龍子. The name interpretation can also make sense of some puzzling expressions of sophists in the classic period. (shrink)
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  34. The Ji Self in Early Chinese Texts.Deborah A. Sommer - 2012 - In Jason Dockstader Hans-Georg Moller & Gunter Wohlfahrt (eds.), Selfhood East and West: De-Constructions of Identity. Traugott Bautz. pp. 17-45.
    The ji 己self is a site, storehouse, or depot of individuated allotment associated with the possession of things and qualities: wholesome and unwholesome desires (yu ) and (...)
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  35.  6
    The Politics of Temporal Sovereignty and the Subaltern MA.Jeremy Valentine - 2019 - Arts and Humanities in Higher Education 18 (2-3):99-119.
    This paper explains the emergence of an MA in Culture and Creative Enterprise at a Scottish University by locating it within a policy context characterised by the (...)
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  36.  37
    Ma and Sun on Insider Trading Ethics.Milton Snoeyenbos & Kenneth Smith - 2000 - Journal of Business Ethics 28 (4):361 - 363.
    Ma and Sun have recently argued that some forms of insider trading are ethically acceptable. We argue that the authors fail to prove three key premises of (...)
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  37.  58
    The Concept of Ma Vs the Idea ofEverything’: To Ma or Not to Ma, That Is the Question.Jan Srzednicki - 2008 - Dialogue and Universalism 18 (1-3):21-30.
    Whereas at the roots of the Western way of thinking, in particular, at the roots of philosophy and epistemology lies a notion of the one/over/many, in (...) Asiatic cultures, it is an idea of one/and/many, represented by Japanese Ma. In the paper it is argued that Japanese Ma is not only broader than epistemological reality but also more basic. To overcome Wittgensteins skepticism we have to return to a noncognitive idea of the ontic presence. Our thinking and cognition is deeply rooted in the imperceptible and indiscernible ontic flexibility and generality which is not conceptual or linguistic. This essay presents another interesting aspect of my metaphysical project showing that we cannot infer cognition either from the object level or from a meta-level. (shrink)
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  38.  14
    Fundamentals of Comparative and Intercultural Philosophy by Lin Ma, Jaap van Brakel.Mary L. Keller - 2018 - American Journal of Theology and Philosophy 39 (2):74-77.
    I very highly recommend Fundamentals of Comparative and Intercultural Philosophy by Lin Ma and Jaap van Brakel, particularly with an eye toward the interdisciplinary foci of graduate (...)
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  39.  20
    Michael Friedman and Alfred Nordmann, Eds. The Kantian Legacy in Nineteenth-Century Science. Cambridge, MA: MIT Press, 2006. Pp. Vi+370. $45.00[REVIEW]Gary Hatfield - 2012 - Hopos: The Journal of the International Society for the History of Philosophy of Science 2 (1):172-177.
    Review of: Michael Friedman and Alfred Nordmann, eds. The Kantian Legacy in Nineteenth-Century Science. Cambridge, MA: MIT Press, 2006. Pp. vi+370. $45.00 (cloth).
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  40.  27
    Abū Ma'Šar, Al-Kindī and the Philosophical Defense of Astrology.P. Adamson - 2002 - Recherches de Theologie Et Philosophie Medievales 69 (2):245-270.
    This paper explores the philosophical aspects of the "Great Introduction" of Abū Ma'šar, one of the great figures of Arabic astrology and an associate of al-Kindī (...), the great 9th century philosopher. I argue that the following points of philosophical interest may be found in this text: 1. Astrology is described as a "master science" along the lines proposed by Aristotle, i.e. it provides principles for lower sciences. Also he supplies arguments to ground astrology on methodological grounds, such as the use of empirical evidence and testimony. 2. Abū Ma'šar broadly follows al-Kindī's explanation of how the stars influence the sublunary world, by heating the elements. This agrees with al-Kindī's work "On the Proximate Agent Cause of Generation and Corruption," and I identify some parallels between the two works. 3. Finally, Abū Ma'šarr considers whether human freedom is compatible with this causal account. He holds that human actions do fall under the class of the "possible" and not the "necessary," but only because for him the "possible" is what happens sometimes, not always. Thus he seems tacitly to hold that genuine choice is compatible with causal necessitation. (shrink)
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  41.  16
    Est modus in rebus, sunt certi denique fines, quos ultra citraque nequit consistere rectum . Einige bemerkungen zum symbolcharakter Von maß und kreis.Gunther G. Wolf - 1984 - In Albert Zimmermann (ed.), Mensura, 2. Halbband: Maß, Zahl, Zahlensymbolik Im Mittelalter. De Gruyter. pp. 476-484.
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  42.  35
    Guillelmus de Aragonia, De Nobilitate Animi., Ed. and Trans., William D. Paden and Mario Trovato. Cambridge, MA: Harvard University Press, 2012. Pp. Xvi, 193. $40. ISBN: 978-0-674-06812-4[REVIEW]Jason Aleksander - 2015 - Speculum 90 (2):548-549.
    Review of: Guillelmus de Aragonia, De nobilitate animi, ed. and trans. William D. Paden and Mario Trovato. (Harvard Studies in Medieval Latin 2.) Cambridge, MA: Harvard University (...)
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  43.  40
    Personale Autonomie: Diskussion eines zentralen ethischen Konzepts am Beispiel von fertilitätsprotektiven Maßnahmen bei Krebspatientinnen[REVIEW]Dr med Bettina Böttcher & Prof Dr Norbert W. Paul - 2013 - Ethik in der Medizin 25 (1):47-59.
    Die bei Krebserkrankungen junger Frauen erforderliche Chemo- bzw. Strahlentherapie kann in der Folge bei den betroffenen Patientinnen zur Unfruchtbarkeit führen. Somit werden die Betroffenen oft gleichzeitig mit (...)
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  44.  21
    Where Ma First Fails.Kenneth Kunen - 1988 - Journal of Symbolic Logic 53 (2):429-433.
    If θ is any singular cardinal of cofinality ω 1 , we produce a forcing extension in which MA holds below θ but fails at θ. The failure (...) is due to a partial order which splits a gap of size θ in P(ω). (shrink)
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  45.  57
    Imposture and Rebellion: Consideration of the Personality of Prophet Muhammad by Ma'Ruf Ar-Rusafi.A. Filali-Ansary - 2010 - Diogenes 57 (2):62-74.
    This paper is devoted to an analysis of Maruf ar-Rusafis work The Personality of Mohammed or the Elucidation of the Holy Enigma. While ar-Rusafi (...)is traditionally known as a poet who combines great evocative power with a superb mastery of language and strict adherence to classical form, this canonical image is seriously complicated by the iconoclastic character of this book, completed in 1933 but unpublished until 2002. It totally rejects the orthodox theory of prophecy as passive transmission, and insists on the historic development behind orthodoxy. Rusafi puts forward a way of conceiving the Prophets mission that he considers more faithful to the sources and in greater conformity with the elementary requirements of reason. He proposes adisenrapturedordemythologizedreading of the Prophets life and work. The author considers ar-Rusafis book as the most serious assault on orthodoxy that has been launched on it from within in modern times. (shrink)
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  46.  18
    Aimed Inquiry and Positive Theology in Sefer Maʿayan Ha-Ḥokhmah.Oded Porat - 2016 - Journal of Jewish Thought and Philosophy 24 (2):224-278.
    _ Source: _Volume 24, Issue 2, pp 224 - 278 This article discusses the anonymous early kabbalistic work _Sefer Maʿayan ha-Ḥokhmah_, one of the pivotal works of (...)
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  47.  17
    From Criticism to Approval: A Reconsideration of Jis Yogācāra Position on Madhyamaka.Sumi Lee - 2016 - Asian Philosophy 26 (4):329-353.
    Madhyamaka and Yogācāra are two Mahāyāna schools which have distinct systems. In the seventh century East Asia, the doctrinal distinction between the two schools was received as (...)
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  48.  22
    Cognizable Object in Tshad Ma Rigs Gter According to Go Rams Pa.Artur Przybyslawski - 2016 - Journal of Indian Philosophy 44 (5):957-991.
    The article presents Go rams pas interpretation and classification of cognizable object as explained by Sa skya Paṇḍita in his famous Tshad ma rigs gter. The (...)text consists of introduction to the translation of the original, translation of Go ram pas commentary to the first chapter of Tshad ma rigs gter, edition of the original, and outline of the Tibetan text. (shrink)
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  49.  25
    On Formal Logic and DialecticsA Brief Answer to Ma T'E.Chou Ku-Ch'eng - 1969 - Contemporary Chinese Thought 1 (1):63-75.
    On the seventh page of the People's Daily for April 15, 1958, Ma T'e published an article entitled "Discussions of Problems of Logic." In his conclusion (...) he critically evaluates many people and even classifies me as a revisionist who must be criticized. I have studied this article closely and feel that it is shot through with difficulties. (shrink)
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  50.  23
    The Blackboard and The Bottom Line: Why Schools Can'T Be Businesses. Larry Cuban. Cambridge, MA: Harvard University Press. 2005. Pp. 253. $23.95[REVIEW]Aaron Cooley - 2007 - Educational Studies 41 (3):268-276.
    (2007). The Blackboard and The Bottom Line: Why Schools Can't Be Businesses. Larry Cuban. Cambridge, MA: Harvard University Press. 2005. Pp. 253. $23.95. Educational Studies: Vol (...). 41, No. 3, pp. 268-276. (shrink)
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