Results for 'Ming Bao'

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  1.  39
    Abstraction, Ming-Shi and Problems of Translation.Zhiming Bao - 1987 - Journal of Chinese Philosophy 14 (4):419-444.
  2.  3
    Perception of Visual Apparent Motion is Modulated by a Gap Within Concurrent Auditory Glides, Even When It is Illusory.Qingcui Wang, Lu Guo, Ming Bao & Lihan Chen - 2015 - Frontiers in Psychology 6.
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  3. Xin Ling Feng Bao: Dang Dai Xi Fang Yi Shi Zhe Xue de Gai Nian Ge Ming.Jianzhi Ji - 2012 - Tai Wan Shang Wu.
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  4. Li Zhi, Xiu Shen, Bo Xue, Bao Guo: Zhonghua Chuan Tong Ming Yan Jing Xuan.Yangsheng Zhong (ed.) - 2005 - Guangdong Ren Min Chu Ban She.
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  5.  71
    Modernity and Confucian Political Philosophy in a Globalizing World.Chen Ming - 2009 - Diogenes 56 (1):94-108.
    The scholarship of Confucianism in China is in the process of restoration. Its historical missions are two-fold. It should preserve Chinese national characters and promote China’s modernization. These objectives are partly in conflict with each other. To realize the former objective, it is necessary to stress a historical continuity and consistency, to re-examine and justify the preservation of classical Confucian ideas and values in order to provide spiritual support for Chinese cultural identity and social cohesion. As to the latter objective, (...)
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  6.  10
    Investigations on the Local Structures of Cu2+ at Various BaO Concentrations in 59B2O3–10K2O–ZnO–xBaO–1CuO Glasses.Jia-Rui Jin, Shao-Yi Wu, Jian Hong, Shi-Nan Liu, Min-Xian Song, Bao-Hua Teng & Ming-He Wu - 2017 - Philosophical Magazine 97 (31):2858-2870.
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  7.  35
    Integrating CSR Initiatives in Business: An Organizing Framework. [REVIEW]Wenlong Yuan, Yongjian Bao & Alain Verbeke - 2011 - Journal of Business Ethics 101 (1):75 - 92.
    Integrating corporate social responsibility (CSR) initiatives in business is one of the great challenges facing firms today. Societal stakeholders require much more from the firm than pursuing profitability and growth. But these societal stakeholders often simply assume that increased societal expectations can easily be accommodated within efficiently run business operations, without much attention devoted to process issues. We build upon the core—periphery thesis to explore potential avenues for firms to add recurring CSR initiatives to their existing business practices. Based on (...)
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  8.  41
    Temporal Order Perception of Auditory Stimuli is Selectively Modified by Tonal and Non-Tonal Language Environments.Yan Bao, Aneta Szymaszek, Xiaoying Wang, Anna Oron, Ernst Pöppel & Elzbieta Szelag - 2013 - Cognition 129 (3):579-585.
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  9.  65
    Sleeping Beauty and the Dreaming Butterfly: What Did Zhuangzi Doubt About?Thomas Ming - 2012 - Dao: A Journal of Comparative Philosophy 11 (4):497-512.
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  10.  69
    Can Familism Be Justified?Kam-Yuen Cheng, Thomas Ming & L. A. I. Aaron - 2012 - Bioethics 26 (8):431-439.
    This paper argues against the continued practice of Confucian familism, even in its moderate form, in East Asian hospitals. According to moderate familism, a physician acting in concert with the patient's family may withhold diagnostic information from the patient, and may give it to the patient's family members without her prior approval. There are two main approaches to defend moderate familism: one argues that it can uphold patient's autonomy and protect her best interests; the other appeals to cultural relativism by (...)
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  11.  14
    Can Familism Be Justified?Kam‐Yuen Cheng, Thomas Ming & Aaron Lai - 2012 - Bioethics 26 (8):431-439.
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  12.  28
    Introduction.Michael J. Shapiro, Geoffrey M. White & Ming-Bao Yue - 2002 - Cultural Values 6 (3):229-238.
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  13. “Justice is Happiness”?—An Analysis of Plato's Strategies in Response to Challenges From the Sophists.Limin Bao - 2011 - Frontiers of Philosophy in China 6 (2):258-272.
    The challenge from the sophists with whom Plato is confronted is: Who can prove that the just man without power is happy whereas the unjust man with power is not? This challenge concerns the basic issue of politics: the relationship between justice and happiness. Will the unjust man gain the exceptional happiness of the strong by abusing his power and by injustice? The gist of Plato’s reply is to speak not of justice but of intrinsic justice, i.e., the strength of (...)
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  14.  54
    Digitalization and Global Ethics.Zonghao Bao & Kun Xiang - 2006 - Ethics and Information Technology 8 (1):41-47.
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  15.  51
    Xianglan Zhang. Transformation of Thinking on Modern Education: From Entity to Process.Shujun Bao & Ke Zhang - 2012 - Process Studies 41 (1):181-182.
  16.  22
    The Riddle of 'Gavagai'.Shao Ming - 2008 - Proceedings of the Xxii World Congress of Philosophy 39:149-155.
    In 20th century, many philosophers were excited by new discoveries in natural science, and held some kind of thoughts of indeterminacy. The trend is opposite to the traditional pursuit of certainty with a dogmatic character. However, through analyzing Quine’s theory of indeterminacy of translation, as well as the ideas of indeterminacy what Rorty and Putnam have developed forward, the article will argue that: their conclusions of indeterminacy inferred from the observationsentences are questionable; indeterminacy perhaps is materialized so that they similarly (...)
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  17.  21
    Li Lishui's Medium Ontology: A Commentary.Weihong Bao - 2014 - Zeitschrift für Medien- Und Kulturforschung 2014 (1):63-71.
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  18.  14
    Aesthetic Sense of the Vietnamese Through Three Renovations Of.Duong Thi Kim Duc & Mingxin Bao - 2012 - Asian Culture and History 4 (2):p99.
    Ao dai is a typical long dress of Viet Nam used to be worn by both men and women of the Viet and other ethnic peoples. In her shaping and development history, Viet Nam became a place that converged various cultural flows such as the Vietnamese indigenous culture and that of the Chinese, Champa and Indian etc. To the end of the 19th century, especially the 20th, Viet Nam continued to be influenced by the French culture and the American ways (...)
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  19.  13
    Transferring the Technology, Policy, and Management Concept From the Netherlands to China.Martin de Jong & Xi Bao - 2007 - Knowledge, Technology & Policy 19 (4):119-136.
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  20.  13
    A Profession Built on Grace.Joshua Hoe Tian Ming - 2012 - Asian Bioethics Review 4 (3):236-239.
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  21.  8
    Transferring the Technology, Policy, and Management Concept From the Netherlands to China.Martin de Jong & Xi Bao - 2007 - Knowledge, Technology & Policy 19 (4):119-136.
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  22.  7
    La philosophie politique confucéenne face à la globalisation.Chen Ming - 2008 - Diogène 221 (1):128.
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  23.  6
    Predicting the Use of Outpatient Mental Health Services: Do Modeling Approaches Make a Difference?Yuhua Bao - 2002 - Inquiry: The Journal of Health Care Organization, Provision, and Financing 39 (2):168-183.
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  24.  6
    " Lyrical" Poems and" Poetic" Songs: A Discussion on Modern Chinese Lyric-Poems.Liang-Hao Sun & Liang-Bing Bao - 2011 - Journal of Aesthetic Education (Misc) 2:020.
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  25. A Critique of the Philosophical Thought of Lu, Jiuyuan+ Lu, Xiangshan and the Neoconfucian School of Mind.Zx Bao - 1983 - Chinese Studies in Philosophy 14 (3):3-34.
  26. Dang Dai She Hui Qi Yue Lun =.Limin Bao (ed.) - 2007 - Jiangsu Ren Min Chu Ban She.
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  27. Feng Liu Qu: Ni You Suo Bu Zhi de Li Shi Ren Wu.Pengshan Bao - 2012 - Ben Shi Wen Hua Gu Fen You Xian Gong Si.
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  28. Kongzi Shi Zen Yang Lian Cheng De.Pengshan Bao - 2010 - Zhongguo Min Zhu Fa Zhi Chu Ban She.
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  29. 21 Shi Ji Xing Fa Jia Zhi Qu Xiang Yan Jiu.Wen Bao & Yuhua Li (eds.) - 2006 - Zhi Shi Chan Quan Chu Ban She.
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  30. Zhouzi Tong Shu Xun Yi.Ba Bao - unknown - Beijing Tu Shu Guan.
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  31. Computational Finance and Business Intelligence-Comparisons of the Different Frequencies of Input Data for Neural Networks in Foreign Exchange Rates Forecasting.Wei Huang, Lean Yu, Shouyang Wang, Yukun Bao & Lin Wang - 2006 - In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer Verlag. pp. 517-524.
  32. The Framework of Holism in TCM and Western Medicine.Zhu Ming - 2005 - In Friedrich Wallner, Martin J. Jandl & Kurt Greiner (eds.), Science, Medicine, and Culture: Festschrift for Fritz G. Wallner. Peter Lang. pp. 155.
     
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  33. Dong Ya de Jia Zhi.Zhipan Wu, Yu Li & Maohong Bao (eds.) - 2010 - Beijing da Xue Chu Ban She.
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  34. Tu Wei-Ming and Charles Taylor on Embodied Moral Reasoning.Andrew T. W. Hung - 2013 - Philosophy, Culture, and Traditions 3:199-216.
    This paper compares the idea of embodied reasoning by Confucian Tu Wei-Ming and Canadian philosopher Charles Taylor. They have similar concerns about the problems of secular modernity, that is, the domination of instrumental reason and disembodied rationality. Both of them suggest that we have to explore a kind of embodied moral reasoning. I show that their theories of embodiment have many similarities: the body is an instrument for our moral knowledge and self-understanding; such knowledge is inevitably a kind of (...)
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  35.  30
    Fate and the Good Life: Zhu Xi and Jeong Yagyong’s Discourse on Ming.Youngsun Back - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):255-274.
    This essay examines the Ru 儒 notion of ming 命, usually translated into English as “fate,” with an emphasis on the thought of two prominent Ru thinkers, Zhu Xi 朱熹 of Song 宋 China and Jeong Yagyong 丁若鏞 of Joseon 朝鮮 Korea. Although they were faithful followers of the tradition of Kongzi 孔子and Mengzi 孟子, they held very different views on ming. Zhu Xi saw the realm of fate as determined by contingent movements of psychophysical force, whereas Jeong (...)
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  36. The Rise of Ming T'ai-Tsu (1368-98): Facts and Fictions in Early Ming Official Historiography.Hok-lam Chan - 1975 - Journal of the American Oriental Society 95 (4):679-715.
    It was a common practice of the Chinese official historiographers to employ pseudo-historical, semi-fictional source materials alongside the factual, ascertainable data in their narratives for prescribed political or didactic purposes despite their commitment to the time-honored principles of truth and objectivity in the Confucian-oriented traditional historiography. The intrusion of these non-historical elements in the imperial historical records illustrates, therefore, the adaptability of the source materials representing the popular tradition of the masses for the uses of the great tradition, and the (...)
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  37. Neo-Confucian Thought in Action Wang Yang-Ming's Youth.Wei-Ming Tu - 1976
     
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  38.  48
    The True or the Artificial: Theories on Human Nature Before Mencius and Xunzi-Based on “ Sheng is From Ming , and Ming is From Tian ”. [REVIEW]Youguang Li - 2010 - Frontiers of Philosophy in China 5 (1):31-50.
    When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing (...)
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  39. A Confucian Life in America with Tu Wei Ming.Bill D. Moyers, Wei-Ming Tu, N. Wnet York, Ill) Wttw Chicago & Mich) Wtvs-Tv Detroit - 1990 - Pbs Video.
     
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  40. Du Weiming Wen Ming de Chong Tu Yu Dui Hua.Wei-Ming Tu, Hanmin Zhu & Yongming Xiao - 2001
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  41.  62
    Taking on Proper Appearance and Putting It Into Practice: Two Different Systems of Effort in Song and Ming Neo-Confucianism. [REVIEW]Weixiang Ding - 2010 - Frontiers of Philosophy in China 5 (3):326-351.
    Both jianxing 践形 (taking on proper appearance) and jianxing 践行 (putting into practice) were concepts coined by Confucians before the Qin Dynasty. They largely referred to similar things. But because the Daxue 大学 ( Great Learning ) was listed as one of the Sishu 四书 (The Four Books) during the Song Dynasty, different explanations and trends in terms of the Great Learning resulted in taking on proper appearance and putting into practice becoming two different systems of efforts. The former formed (...)
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  42.  14
    The True or the Artificial: Theories on Human Nature Before Mencius and Xunzi—Based on “Sheng is From Ming, and Ming is From Tian”.L. I. Youguang - 2010 - Frontiers of Philosophy in China 5 (1):31-50.
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  43.  13
    The Transformation of Social Customs in Ming Dynasty Fujian.Hsu Hong - 2008 - Frontiers of Philosophy in China 3 (4):551-577.
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  44. Bibliography of Wu Kuang-Ming's Writings, 1982-2007.Wu Kuang-Ming & Jay Goulding - 2008 - In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
     
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  45.  42
    Motivation and the Heart in the Xing Zi Ming Chu.Franklin Perkins - 2009 - Dao: A Journal of Comparative Philosophy 8 (2):117-131.
    In both content and historical position, the “ Xing Zi Ming Chu ” is of obvious significance for understanding the development of classical Chinese philosophy, particularly Confucian moral psychology. This article aims to clarify one aspect of the text, namely, its account of human motivation. This account can be divided into two parts. The first describes human motivation primarily in passive terms of response to external forces, as emotions arise from our nature when stimulated by things in the world. (...)
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  46.  8
    Ming in the Zhuangzi Neipian : Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - unknown
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' (...)
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  47.  41
    Bao-Yu: A Mental Disorder or a Cultural Icon?Flora Huang & Grant Gillett - 2014 - Journal of Bioethical Inquiry 11 (2):183-189.
    The embodied human subject is dynamically connected to his or her historico-sociocultural context, the soil from which a person’s psyche is nourished as multiplex meanings are absorbed and enable personal development. In each culture certain towering artistic works embody this perspective. The Dream of the Red Chamber introduces Jia Bao-yu—a scion of the prestigious Jia family—and his relationships with a large cast of characters. Bao-yu is controversial but, at the time of the family’s tragic collapse, he can be seen as (...)
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  48.  4
    The Unity of Knowledge and Action: A Study in Wang Yang-Ming's Moral Psychology. [REVIEW]Robert C. Neville - 1983 - Review of Metaphysics 36 (3):703-705.
    With this book, Wang Yang-ming has been the subject of three full-scale volumes in English since 1976, the others being Julia Ching's To Acquire Wisdom and Wei-ming Tu's Neo-Confucian Thought in Action. Although there are a few older books and many articles on Wang, the recent surge of interest is long overdue for a philosopher whose influence in East Asia has been comparable roughly to that of Descartes in the West. Wang Yang-ming was a government official, a (...)
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  49.  41
    The Conception of Ming in Early Confucian Thought.Ted Slingerland - 1996 - Philosophy East and West 46 (4):567-581.
    Various interpretations of the role that ming ("fate") plays in early Confucian thought are examined. An interpretation is advanced which argues that early Confucians saw reality as being bifurcated into two distinct realms--"inner" and "outer"--and that ming refers to unpredictable forces in the outside realm, which are beyond the bounds of proper human endeavor. The vagaries of ming are not the concern of the gentleman, whose efforts and worries are to be focused on the cultivation of the (...)
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  50.  7
    Ming in the Zhuangzi Neipian: Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - 2013 - Journal of Chinese Philosophy 40 (3-4):527-543.
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' (...)
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