Results for 'Jian He'

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  1. Fo Xue Yu Zhongguo Zhe Xue de Shuang Xiang Gou Jian =.Xirong He - 2004 - Shanghai She Hui Ke Xue Yuan Chu Ban She.
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  2. Li Shi Li Xing de Chong Jian.Zhaowu He - 2005 - Beijing da Xue Chu Ban She.
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  3.  2
    Anterior Cingulate Cortex-Related Connectivity in First-Episode Schizophrenia: A Spectral Dynamic Causal Modeling Study with Functional Magnetic Resonance Imaging.Long-Biao Cui, Jian Liu, Liu-Xian Wang, Chen Li, Yi-Bin Xi, Fan Guo, Hua-Ning Wang, Lin-Chuan Zhang, Wen-Ming Liu, Hong He, Ping Tian, Hong Yin & Hongbing Lu - 2015 - Frontiers in Human Neuroscience 9.
  4.  1
    The Long-Term Extreme Price Risk Measure of Portfolio in Inventory Financing: An Application to Dynamic Impawn Rate Interval.Juan He, Jian Wang, Xianglin Jiang, Xiangfeng Chen & Lei Chen - 2015 - Complexity 20 (5):17-34.
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  5.  30
    The Use of Newborn Screening Dried Blood Spots for Research.Li-Ming Gong, Wen-Jun Tu, Jian He, Xiao-Dong Shi, Xin-Yu Wang & Ying Li - 2012 - Journal of Bioethical Inquiry 9 (2):189-193.
    ObjectiveTo investigate the attitudes of Chinese parents regarding the storage of dried blood spots collected for newborn screening (NBS) and their use in research.MethodsWe conducted a hospital-based survey of parents and examined parental attitudes regarding (a) allowing NBS sample storage, (b) permitting use of children’s NBS samples for research with parental permission, and (c) permitting use of children’s NBS samples for research without parental permission.ResultsThe response rate was 52 percent. Of parents surveyed, 68 percent would permit their infant’s NBS sample (...)
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  6. Two Softening Stages in Nanotwinned Cu.Ligang Sun, Xiaoqiao He, Linli Zhu & Jian Lu - 2014 - Philosophical Magazine 94 (35):4037-4052.
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  7. Da Lu Fu Tai Zhi Shi Fen Zi Yan Jiu: Yan Haiguang Xia Daoping Ji Nian Hui Lun Wen He Ji.Zhuo'en He, Binfeng Zhang & Ming Xia (eds.) - 2011 - Jiu Zhou Chu Ban She.
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  8. He Bingsong Xing Fa Xue Wen Ji.Bingsong He - 2011 - Zhongguo Min Zhu Fa Zhi Chu Ban She.
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  9. Hun He de Fa Lü Wen Hua.Qinhua He (ed.) - 2008 - Fa Lü Chu Ban She.
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  10. He Lin Ji.Lin He - 2006 - Zhongguo She Hui Ke Xue Chu Ban She.
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  11. He Lin Xuan Ji =.Lin He - 2005 - Jilin Ren Min Chu Ban She.
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  12. He Xin Lun Mei.Xin He - 2010 - Dong Fang Chu Ban She.
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  13. He Yousen Xian Sheng Xue Shu Lun Wen Ji.Yousen He - 2009 - Guo Li Tai Wan da Xue Chu Ban Zhong Xin.
    Shang ce. Ru xue yu si xiang -- xia ce. Qing dai xue shu si chao.
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  14. Zhe Xue Wei du Xia de He Xie She Hui.Junlu He - 2007 - Zhongguo Jing Ji Chu Ban She.
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  15. Gou Jian He Xie She Hui Yu Zhe Xue Li Lun Chuang Xin =.Jinbin Guo & Zhaoxu Xu (eds.) - 2007 - She Hui Ke Xue Wen Xian Chu Ban She.
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  16. 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 - Yunnan da Xue Chu Ban She.
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  17. Gou Tong, Pi Pan He Shi Jian: Habomasi Ba Shi Lun Ji.Ruiqi Huang (ed.) - 2010 - Yun Chen Wen Hua Shi Ye Gu Fen You Xian Gong Si.
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  18. Ke Xue de Jia Zhi He Li Xing = the Value Rationality of Science : Yi Zhong Zhu Ti Zhi Jian de Ren Shi Lun Yan Jiu.Tao Jiang - 1998
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  19. Wo Yu Zhongguo Min Zhu Tong Meng: Wei Tuan Jie Kang di He Ping Jian Guo Er Ben Zou.Shuming Liang - 2011 - Dang Dai Zhongguo Chu Ban She.
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  20. Song Dai Xing Er Yuan Lun Yan Jiu: Jian Lun Li Yi Fen Shu de Ti Yong Lun Shi Zhongguo Zhe Xue de He Xin Si Wei Fang Shi.Xiaochun Li - 2006 - Zhongguo She Hui Ke Xue Chu Ban She.
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  21. Ru Xue He Xie He Li Xing: Jian Yu Gong Ju He Li Xing, Jiao Wang He Li Xing Bi Jiao.Zirong Lu - 2007 - Zhongguo She Hui Ke Xue Chu Ban She.
  22. He Xie Wen Hua Jian She Lun =.Weida Shi & Zhengpeng Hu (eds.) - 2008 - Yunnan da Xue Chu Ban She.
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  23. Zong Jiao Yu She Hui Zhu Yi He Xie She Hui Jian She: Yi Beijing di Qu Wei Li = Zongjiao Yu Shehui Zhuyi Hexie Shehui Jianshe.Xun Tong - 2011 - Zong Jiao Wen Hua Chu Ban She.
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  24. Ru Jia de He Xie Li Nian Yu Jian Gou =.Yixia Wei - 2010 - Ren Min Chu Ban She.
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  25. Fa Jia Jian Shi: Fa, Shu, Shi He Er Wei Yi de Dong Fang Zheng Zhi Xue.Dexin Wu - 2008 - Chongqing Chu Ban She.
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  26. Zou Xiang Xin Yang Jian de He Xie: Dui Yuan Lun Zhe Xue Zhi Xin Yang He Xie Lun Bi Jiao Yan Jiu.Leqiang Yang - 2009 - Zhongguo She Hui Ke Xue Chu Ban She.
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  27. Bi Jiao Yu Zheng He: Zhongguo Dang Dai "Zhu Ti Jian Xing" Dao de Jiao Yu Li Lun de Jian Gou.Lijie Zhang - 2011 - Shanghai Ren Min Chu Ban She.
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  28. He Xie Wen Hua de Li Lun Yu Shi Jian.Xiaoping Zhang & Jianyun Zhang (eds.) - 2007 - Ren Min Chu Ban She.
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  29. Fa Shi Yi Zhong Shi Jian Zhi Hui: Fa Zhe Xue He Fa Lü Fang Fa Lun Wen Xuan = Law is a Kind of Phronesis.Yongliu Zheng - 2010 - Fa Lü Chu Ban She.
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  30. Hongyi da Shi Ouyang Jingwu Zang Yao He Bian. Hongyi & Jian Ouyang (eds.) - 2008 - Zhongguo Shu Dian.
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  31. War and Ghosts in Mozi's Political Philosophy.Benjamin Wong & Hui-Chieh Loy - 2004 - Philosophy East and West 54 (3):343-363.
    : It is argued here that Mozi's critique of warfare in the chapter "Against Offensive War" ("Fei gong") cannot be fully understood without the arguments presented in the chapter "Explaining Ghosts" ("Ming gui"). For Mozi, the problem of war can only be resolved if the existence of providential ghosts can be proven. But he indicates in his arguments concerning the existence of ghosts that it is doubtful whether such a condition can be met. Consequently, despite the apparently optimistic tenor of (...)
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  32.  16
    The Mind and the 'Shen-Ming' in Xunzi.Edward J. Machle - 1992 - Journal of Chinese Philosophy 19 (4):361-386.
    In Plan 21 of the Xunzi, the essay Dubs titles “The Removal of Prejudices”1 and Watson calls “Dispelling Obsession”2, there is a sentence one's eyes slide over rather easily until one tries to fit it into its context and that of the Xunzi generally. Dubs translates it “The mind is the ruler of the body and the master of the spirit” ; Watson shows a slight discomfort with the second clause when he gives “The mind is the ruler of the (...)
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  33.  1
    The Mind and the ‘Shen‐Ming’a in Xunzi.Edward J. Machle - 1992 - Journal of Chinese Philosophy 19 (4):361-386.
    In Plan 21 of the Xunzi, the essay Dubs titles “The Removal of Prejudices”1 and Watson calls “Dispelling Obsession”2, there is a sentence one's eyes slide over rather easily until one tries to fit it into its context and that of the Xunzi generally. Dubs translates it “The mind is the ruler of the body and the master of the spirit” ; Watson shows a slight discomfort with the second clause when he gives “The mind is the ruler of the (...)
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  34.  16
    On the Rightful Place for He Within the Periodic Table.Octavio Novaro - 2008 - Foundations of Chemistry 10 (1):3-12.
    Many different arguments have been put forward in order to assign the best place for a given element within Mendeleev's Table: its spectroscopy, its chemical activity, the crystalline structure of its solid state, etc. We here propose another criterion; the nature of the few body corrections to the pairwise additive energy. This argument is used here to address a question often brought forward by Eric Scerri in Foundations of Chemistry, namely the rightful place of helium; either above the column of (...)
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  35. Toldot Filosofyat Ha-Dat Ha-Yehudit Ba-Zeman He-Ḥadash.Eliezer Schweid - 2001 - Mekhon Shekhṭer Li-Limude Ha-Yahadut.
    ḥeleḳ 1. Teḳufat ha-haśkalah (Seder ha-yom he-ḥadash la-hitmodedut ha-filosofit ʻim ha-dat) -- ḥeleḳ 2. Ḥokhmat Yiśraʼel ṿe-hitpatḥut ha-tenuʻot ha-moderniyot -- ḥeleḳ 3. Mul mashber ha-humanizm. kerekh 1. ʻAl parashat ha-derakhim ha-hisṭorit -- kerekh 2. Aḥarit ha-merkaz ha-Yehudi be-Germanyah -- ḥeleḳ 4. ha-Hitmodedut ʻim hithaṿat merkeze Yahadut ḥadashim be-Erets-Yiśraʼel uve-Artsot ha-Berit.
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  36.  21
    He Did It Because He Was Evil.Luke Russell - 2009 - American Philosophical Quarterly 46 (3):267 - 282.
    In his book The Myth of Evil, Phillip Cole argues that we ought to abandon the concept of evil. Cole claims that the concept of evil forms part of a dualistic worldview that divides normal people from inhuman, demonic, and monstrous wrongdoers. Such monsters are found in fiction, Cole suggests, but not in reality, so evil is of no explanatory use. Yet even if there were actual evil persons, Cole maintains, evil would be a redundant, pseudo-explanatory concept, a psychological black (...)
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  37.  69
    'She' and 'He': Politically Correct Pronouns.Eros Corazza - 2002 - Philosophical Studies 111 (2):173 - 196.
    It is argued that the pronouns `she' and `he' are disguised complexdemonstratives of the form `that female/male'. Three theories ofcomplex demonstratives are examined and shown to be committed to theview that `s/he' turns out to be an empty term when used to refer toa hermaphrodite. A fourth theory of complex demonstratives, one thatis hermaphrodite friendly, is proposed. It maintains that complexdemonstratives such as `that female/male' and the pronoun `s/he' can succeed in referring to someone independently of his or her gender.This (...)
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  38. Why Does Descartes Say That He is Not His Body in the Second Meditation?Terence Rajivan Edward - manuscript
    This paper contests a standard interpretation of how Descartes comes to the conclusion that he is not his body in the second meditation. I propose an alternative interpretation in its place.
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  39.  21
    What Frege Meant When He Said: Kant is Right About Geometry.T. Merrick - 2006 - Philosophia Mathematica 14 (1):44-75.
    This paper argues that Frege's notoriously long commitment to Kant's thesis that Euclidean geometry is synthetic a priori is best explained by realizing that Frege uses ‘intuition’ in two senses. Frege sometimes adopts the usage presented in Hermann Helmholtz's sign theory of perception. However, when using ‘intuition’ to denote the source of geometric knowledge, he is appealing to Hermann Cohen's use of Kantian terminology. We will see that Cohen reinterpreted Kantian notions, stripping them of any psychological connotation. Cohen's defense of (...)
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  40.  39
    'A Death He Freely Accepted': Molinist Reflections on the Incarnation.Thomas P. Flint - 2001 - Faith and Philosophy 18 (1):3-20.
    Traditional Christians face a puzzle concerning the freedom and perfection of Christ. Jesus the man, it seems, must have possessed significant freedom forhim to serve as a moral example for us and for his death to have been truly meritorious. Yet Jesus the Son of God must be incapable of sinning if he is trulydivine. So if Jesus is both human and divine, one of these two attributes - significant freedom or moral perfection - apparently needs to be surrendered. In (...)
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  41.  26
    In Affirming Them, He Affirms Himself.S. H. Kim - 2000 - Political Theory 28 (2):197-229.
    But with the member of a Nonconforming or self-made religious community, how different! The sectary's eigene grosse Erfindungen, as Goethe calls them,—the precious discoveries of himself and his friends for expressing the inexpressible and defining the undefinable in peculiar forms of their own,—cannot but, as he has voluntarily chosen them and is personally responsible for them, fill his whole mind. He is zealous to do battle for them and affirm them; for in affirming them, he affirms himself, and that is (...)
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  42.  57
    What Ayer Saw When He Was Dead.Abigail L. Rosenthal - 2004 - Philosophy 79 (4):507-531.
    It was news verging on sensational when A. J. Ayer came back from four minutes of heart death with a report of what he saw. Especially since the philosopher, who publicized his near-death experience [NDE] in 1988, in the Telegraph and the Spectator, was known for his lifelong rejection of religion and the supernatural. But, as will be seen, Ayer's beliefs on that head were substantially unchanged, if more ambivalently expressed, and the interest of his NDE lies elsewhere— in what (...)
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  43.  1
    Reconstructing Mozi's Jian'Ai 兼愛.Back Youngsun - 2017 - Philosophy East and West 67 (4):1092-1117.
    One of the core doctrines of Mozi 墨子 is his teaching on jian'ai 兼愛, and this is discussed primarily in the three chapters bearing this term in their title.1 The term "jian'ai" and its theme also appear scattered throughout the Mozi, such as in chapters like "Standards and Rules" and the "Intention of Tian." Jian'ai has been translated into English as "Universal Love," "Inclusive Care," "Impartial Care," and other similar phrases. As these various translations suggest, there is (...)
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  44.  78
    Why Neo Was Too Confident That He Had Escaped the Matrix.Adam Elga - unknown
    According to a typical skeptical hypothesis, the evidence of your senses has been massively deceptive. Venerable skeptical hypotheses include the hypotheses that you have been deceived by a powerful evil demon, that you are now having an incredibly detailed dream, and that you are a brain in a vat. It is obviously reasonable for you now to be confident that neither of the above hypotheses is true. Epistemologists have proposed many stories to explain why that is reasonable. One theory is (...)
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  45.  23
    Did Wittgenstein Practise What He Preached?John Cook - 2006 - Philosophy 81 (3):445-462.
    Wittgenstein made numerous pronouncements about philosophical method. But did he practice what he preached? Cook addresses this question by studying Wittgenstein’s treatment of the problem of other minds, tracing a line of argument that runs through his writings and lectures from the early 1930s to the 1950s. Cook finds that there is an inconsistency between Wittgenstein’s methodological advice and his actual practice. Instead of bringing words back from their metaphysical to their everyday use, he allows himself to use uncritically words (...)
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  46.  44
    Jian Ai and the Mohist Attack of Early Confucianism.Wai Wai Chiu - 2013 - Philosophy Compass 8 (5):425-437.
    In Chinese pre-Qin period, Mohism was the first school that challenged Confucianism. A common view is that Mohists attacked Confucianism by proposing jian ai, often translated as “universal love,” that opposes Confucian “graded love”. The Confucian-Mohist debate on ethics is often regarded as a debate between Mohist “universal love,” on the one hand; and Confucian emphasis on family and kinship, on the other. However, it is misleading to translate jian ai as “universal love,” as it distorts our understanding (...)
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  47.  11
    Thomas Hobbes and Cardinal Bellarmine: Leviathan and 'He Ghost of the Roman Empire'.Patricia Springborg - 1995 - History of Political Thought 16 (4):503-531.
    As a representative of the papacy Bellarmine was an extremely moderate one. In fact Sixtus V in 1590 had the first volume of his Disputations placed on the Index because it contained so cautious a theory of papal power, denying the Pope temporal hegemony. Bellarmine did not represent all that Hobbes required of him either. On the contrary, he proved the argument of those who championed the temporal powers of the Pope faulty. As a Jesuit he tended to maintain the (...)
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  48.  11
    A Death He Freely Accepted.Thomas P. Flint - 2001 - Faith and Philosophy 18 (1):3-20.
    Traditional Christians face a puzzle concerning the freedom and perfection of Christ. Jesus the man, it seems, must have possessed significant freedom forhim to serve as a moral example for us and for his death to have been truly meritorious. Yet Jesus the Son of God must be incapable of sinning if he is trulydivine. So if Jesus is both human and divine, one of these two attributes - significant freedom or moral perfection - apparently needs to be surrendered. In (...)
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  49.  37
    Bob B. He: Two-Dimensional X-Ray Diffraction. [REVIEW]George B. Kauffman - 2012 - Foundations of Chemistry 14 (2):187-188.
    Bob B. He: Two-dimensional X-ray diffraction Content Type Journal Article Category Book Review Pages 1-2 DOI 10.1007/s10698-011-9135-8 Authors George B. Kauffman, Department of Chemistry, California State University, Fresno, Fresno, CA 93740-8034, USA Journal Foundations of Chemistry Online ISSN 1572-8463 Print ISSN 1386-4238.
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  50.  20
    Understanding Dooyeweerd Better Than He Understood Himself.Theodore Plantinga - 2009 - Philosophia Reformata 74 (2):105.
    by no means unusual that a thinker develops a theory, the full purport and significance of which is still hidden to himself.” Cassirer was echoing no less a personage than Kant himself. Kant had written long before: “… it is by no means unusual, upon comparing the thoughts which an author has expressed in regard to his subject, whether in ordinary conversation or in writing, to find that we understand him better than he has understood himself. As he has not (...)
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