Results for 'Lü Yao-Huai'

352 found
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  1. Yao Bomao Xue Shu Lun Wen Ji =.Bomao Yao - 2009 - Hubei Ren Min Chu Ban She.
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  2.  2
    Distributed Mirror Descent Method for Saddle Point Problems Over Directed Graphs.Jueyou Li, Guo Chen, Zhaoyang Dong, Zhiyou Wu & Minghai Yao - 2016 - Complexity 21 (S2):178-190.
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  3. 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 (...)
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  4.  1
    Alteration of Basal Ganglia and Right Frontoparietal Network in Early Drug-Naïve Parkinson’s 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.
  5.  50
    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 in a soteriological discussion of omniscience among the Mahasamghikas, and then evolved into a topic of epistemological inquiry among the Yogacarins. To illustrate this central theme, this book explores a large body of primary sources in Chinese, Pali, Sanskrit and Tibetan, most of which are presented to an English readership for the first time. It makes (...)
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  6.  4
    Heavy-Ion Irradiations of Fe and Fe–Cr Model Alloys Part 1: Damage Evolution in Thin-Foils at Lower Doses.Z. Yao, M. Hernández-Mayoral, M. L. Jenkins & M. A. Kirk - 2008 - Philosophical Magazine 88 (21):2851-2880.
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  7. "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 reception in China. Its particular focus is on the concept of karmic appearance , as developed in the Awakening of Faith and further elaborated on by many Huayanmasters. This concept illustrates the sudden arising of deluded thoughts and provides us with a paradigm for the approach to the problem of delusion, a problem that (...)
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  8.  67
    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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  9.  4
    Calm and Smart? A Selective Review of Meditation Effects on Decision Making.Sai Sun, Ziqing Yao, Jaixin Wei & Rongjun Yu - 2015 - Frontiers in Psychology 6.
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  10.  47
    Dignāaga and Four Types of Perception.Zhihua Yao - 2004 - Journal of Indian Philosophy 32 (1):57-79.
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  11. 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 Īśvarasena’s 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 (...)
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  12. Neurally Dissociable Cognitive Components of Reading Deficits in Subacute Stroke.Olga Boukrina, A. M. Barrett, Edward J. Alexander, Bing Yao & William W. Graves - 2015 - Frontiers in Human Neuroscience 9.
  13. Do Semantic Contextual Cues Facilitate Transfer Learning From Video in Toddlers?Laura Zimmermann, Alecia Moser, Amanda Grenell, Kelly Dickerson, Qianwen Yao, Peter Gerhardstein & Rachel Barr - 2015 - Frontiers in Psychology 6.
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  14. 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.
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  15.  42
    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. First, through a review of the history of counseling and psychotherapy in China, general background information is provided. Important ethical issues are then discussed based on the results from several empirical studies. Finally, the process of developing the new edition of the Chinese Psychological Society Code of Ethics for Clinical and Counseling Psychology, the (...)
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  16.  28
    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.
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  17.  4
    Irradiation-Induced Stacking Fault Tetrahedra in Fcc Metals.R. Schäublin, Z. Yao, N. Baluc & M. Victoria - 2005 - Philosophical Magazine 85 (4-7):769-777.
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  18.  60
    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: (...)
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  19. 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. Russell’s 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 (...)
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  20.  2
    Enhanced Conflict-Driven Cognitive Control by Emotional Arousal, Not by Valence.Qinghong Zeng, Senqing Qi, Miaoyun Li, Shuxia Yao, Cody Ding & Dong Yang - 2017 - Cognition and Emotion 31 (6):1083-1096.
    Emotion is widely agreed to have two dimensions, valence and arousal. Few studies have explored the effect of emotion on conflict adaptation by considering both of these, which could have dissociate influence. The present study aimed to fill the gap as to whether emotional valence and arousal would exert dissociable influence on conflict adaptation. In the experiments, we included positive, neutral, and negative conditions, with comparable arousal between positive and negative conditions. Both positive and negative conditions have higher arousal than (...)
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  21.  98
    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 (...)
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  22.  1
    Heavy-Ion Irradiations of Fe and Fe–Cr Model Alloys Part 2: Damage Evolution in Thin-Foils at Higher Doses.M. Hernández-Mayoral, Z. Yao, M. L. Jenkins & M. A. Kirk - 2008 - Philosophical Magazine 88 (21):2881-2897.
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  23.  3
    Reseña.Jean-Arsène Yao - 2017 - Alpha (Osorno) 44:287-288.
    Resumen Este artículo ofrece una lectura de la pintura renacentista según los principios establecidos por Leon Battista Alberti, uno de los primeros teóricos de la perspectiva en cuyo Tratado de pintura se refiere al cuadro como “una ventana abierta a la historia”. El concepto de historia empleado por Alberti, que se presta a numerosas interpretaciones, es abordado a partir de las reflexiones de Erwin Panofsky en torno a la perspectiva como “forma simbólica”, avanzando hacia una hipótesis en torno al carácter (...)
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  24.  87
    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.
    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 on the objectless presentations (gegenstandslose Vorstellungen) happened in the early development of phenomenology and analytic philosophy, I find that Dharmakīrti and Husserl hold similar views. Both of them have less interest in redefining the ontological status of nonexistent objects than Russell and Meinong. Rather they engage themselves in analyzing the experiential structure of negative cognition and (...)
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  25.  26
    Boredom and the Divided Mind.Vida Yao - 2015 - Res Philosophica 92 (4):937-957.
    On one predominant conception of virtue, the virtuous agent is, among other things, wholehearted in doing what she believes best. I challenge this condition of wholeheartedness by making explicit the connections between the emotion of boredom and the states of continence and akrasia. An easily bored person is more susceptible to these forms of disharmony because of two familiar characteristics of boredom. First, that we can be – and often are – bored by what it is that we know would (...)
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  26.  42
    The Compatibility Between Bodhisattva Compassion and 'No-Self'.Fuchuan Yao - 2008 - Asian Philosophy 18 (3):267 – 278.
    _Since arguably Bodhisattva Practice (bodhisattva-carya) is the foundation of Mahayana Buddhist ethics, it is significantly important for Bodhisattva compassion to be compatible with other Buddhist doctrines, specifically with the doctrine of 'no-self ' (anatta). 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 (...)
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  27.  1
    The Temperature Dependence of Heavy-Ion Damage in Iron: A Microstructural Transition at Elevated Temperatures.Z. Yao, M. L. Jenkins, M. Hernández-Mayoral & M. A. Kirk - 2010 - Philosophical Magazine 90 (35-36):4623-4634.
  28.  4
    Fuzzy Galois Connections on Fuzzy Posets.Wei Yao & Ling‐Xia Lu - 2009 - Mathematical Logic Quarterly 55 (1):105-112.
    The concept of fuzzy Galois connections is defined on fuzzy posets with Bělohlávek's fuzzy Galois connections as a special case. The properties of fuzzy Galois connections are investigated. Then the relations between fuzzy Galois connections and fuzzy closure operators, fuzzy interior operators are studied.
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  29.  7
    Psychometric Properties of the Cognitive Emotion Regulation Questionnaire: Chinese Version.Xiongzhao Zhu, Randy P. Auerbach, Shuqiao Yao, John R. Z. Abela, Jing Xiao & Xi Tong - 2008 - Cognition and Emotion 22 (2):288-307.
  30.  13
    Self-Construction 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 is essentially an ethical concept, representing a holistic view of humanhood and a continuingly constructive process driven by self?cultivation and moral orientations. This paper first examines what is literally and philosophically meant by the self in these two traditions, then examines the contrasts or comparisons between the Confucian conception of the self and the (...)
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  31.  1
    Enhanced Conflict-Driven Cognitive Control by Emotional Arousal, Not by Valence.Qinghong Zeng, Senqing Qi, Miaoyun Li, Shuxia Yao, Cody Ding & Dong Yang - 2017 - Cognition and Emotion 31 (6):1083-1096.
    Emotion is widely agreed to have two dimensions, valence and arousal. Few studies have explored the effect of emotion on conflict adaptation by considering both of these, which could have dissociate influence. The present study aimed to fill the gap as to whether emotional valence and arousal would exert dissociable influence on conflict adaptation. In the experiments, we included positive, neutral, and negative conditions, with comparable arousal between positive and negative conditions. Both positive and negative conditions have higher arousal than (...)
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  32.  37
    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 are understandably less interested in philosophical issues and more interested in such issues as myth, ritual, practice, eschatology, and, in the case of Buddhism and other Indian religions, soteriology. I will mainly address the tension between soteriological and philosophical discourses. I do agree that philosophy, Eastern philosophy in particular, is a byproduct of religious (...)
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  33.  29
    “I Have Lost Me”: Zhuangzi's Butterfly Dream.Zhihua Yao - 2013 - Journal of Chinese Philosophy 40 (3-4):511-526.
    The parable of the butterfly dream is one of the most interesting and influential passages among Zhuangzi's beautiful writings. This article interprets the butterfly dream from an interdisciplinary approach. The review of mythological and religious sources reveals that the image of the butterfly is widely understood to symbolize the human self or soul. The scientific study of dream experience touches upon the issue of self-consciousness and the sense of two-tiered self. The philosophical and psychological perspectives further highlight the tension between (...)
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  34.  64
    Postmodernist Liberalism: A Critique of Richard Rorty's Political Philosophy. [REVIEW]Dazhi Yao - 2008 - Frontiers of Philosophy in China 3 (3):455-463.
    Richard Rorty’s 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.
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  35.  19
    The Brave New Era of Human Genetic Testing.Hans‐Jürgen Bandelt, Yong‐Gang Yao, Martin B. Richards & Antonio Salas - 2008 - Bioessays 30 (11-12):1246-1251.
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  36.  7
    Investigating Influences on Whistle-Blowing Intention in China: Empirical Evidences and Implications.Yoon-Jung Baek & Jiang Yao - 2013 - Journal of Ethics: The Korean Association of Ethics 1 (90):195-225.
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  37.  15
    Examining the Hierarchical Factor Structure of the SF‐36 Taiwan Version by Exploratory and Confirmatory Factor Analysis.Chia‐Huei Wu, Keng‐lin Lee & Grace Yao - 2007 - Journal of Evaluation in Clinical Practice 13 (6):889-900.
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  38.  38
    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 self-transformation is defined both as the starting point and as the necessary vehicle for one’s spiritual journey. This article is primarily intended to examine Tu’s attempts to reconstruct Confucian spirituality but further to take a step forward to argue that in the spiritual world as construed by Confucius and Mencius, the experiential functions as (...)
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  39.  13
    Learning Compositional Models for Object Categories From Small Sample Sets.Jake Porway, Benjamin Yao & Song Chun Zhu - 2008 - In S. Dickinson, A. Leonardis, B. Schiele & M. J. Tarr (eds.), Object Categorization: Computer and Human Vision Perspectives. Cambridge University Press.
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  40.  1
    From Embryonal Carcinoma Cells to Neurons: The P19 Pathway.Gerard Bain, William J. Ray, Min Yao & David I. Gottlieb - 1994 - Bioessays 16 (5):343-348.
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  41.  4
    A Non-Viscous-Featured Fractograph in Metallic Glasses.G. N. Yang, Y. Shao & K. F. Yao - 2016 - Philosophical Magazine 96 (6):542-550.
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  42.  22
    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 and Confucianism and to argue that Confucianism should take some, if not primary, blame for the vicious circles of China's war and chaos for more than two millennia. To see the correlation, we explore two readings?top-down and bottom-up?from two sources of Confucianism?Great Learning and Mencius respectively. The top-down reading is this: from a ruler's (...)
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  43.  21
    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.
  44.  21
    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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  45.  6
    Topological Dynamics for Groups Definable in Real Closed Field.Ningyuan Yao & Dongyang Long - 2015 - Annals of Pure and Applied Logic 166 (3):261-273.
  46.  18
    Introduction.Zhihua Yao - 2010 - Journal of Chinese Philosophy 37 (2):151-155.
  47.  6
    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-ming’s 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 Wang’s school during the later Mingdynasty and the early Qing dynasty, and reflects the relation (...)
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  48.  13
    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 method?, Garfield means that we could accumulate others? karma to become a Buddha just as we do with others? knowledge. Garfield's proposal touches an essential question of Buddhism: how to become a Buddha or how to attain nirvana? Generally, most Buddhists think that nirvana should be done through the intrapersonal (or difficult) way rather (...)
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  49.  6
    Contextual Modulation of Reading Rate for Direct Versus Indirect Speech Quotations.Bo Yao & Christoph Scheepers - 2011 - Cognition 121 (3):447-453.
  50.  12
    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 a practical application in association with other concepts, virtue (de) on the one hand, and ability or skill (neng) or method (fang) on the other. Through a synthetic reconstruction of these concepts, it will come to the conclusion that the Way, virtue, and practical skills are the three central and mutually interpreted themes in (...)
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