Search results for 'Ping Yao' (try it on Scholar)

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  1.  41
    Marcus Arnold Rodriguez, Ping Yao, Jun Gao & Mingyi Qian (2009). Professional Ethical Issues and the Development of Professional Ethical Standards in Counseling and Clinical Psychology in China. 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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  2. Bo Yao, Xu Zhang, Sheng Li, Xiaoyan Li, Xiang Chen, Cliff S. Klein & Ping Zhou (2015). Analysis of Linear Electrode Array EMG for Assessment of Hemiparetic Biceps Brachii Muscles. Frontiers in Human Neuroscience 9.
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  3. Zhonghe Ping (2009). Yi Wei Lao Jiao Shou Ding Ning de Ping Shi Zhi Hui: Su Zao Jing Cai Ren Sheng de Jiang Yi = Life Wisdom for Us. Yu Shu Fang Chu Ban You Xian Gong Si.
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  4. Bomao Yao (2009). Yao Bomao Xue Shu Lun Wen Ji =. Hubei Ren Min Chu Ban She.
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  5.  1
    Jueyou Li, Guo Chen, Zhaoyang Dong, Zhiyou Wu & Minghai Yao (forthcoming). Distributed Mirror Descent Method for Saddle Point Problems Over Directed Graphs. Complexity.
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  6. Zhihua Yao (2010). Typology of Nothing: Heidegger, Daoism and Buddhism. 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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  7.  47
    Zhihua Yao (2005, 2009). The Buddhist Theory of Self-Cognition. 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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  8.  3
    Sai Sun, Ziqing Yao, Jaixin Wei & Rongjun Yu (2015). Calm and Smart? A Selective Review of Meditation Effects on Decision Making. Frontiers in Psychology 6.
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  9.  9
    Raedy Ping & Susan Goldin‐Meadow (2010). Gesturing Saves Cognitive Resources When Talking About Nonpresent Objects. Cognitive Science 34 (4):602-619.
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  10.  2
    Raedy M. Ping, Susan Goldin-Meadow & Sian L. Beilock (2014). Understanding Gesture: Is the Listener’s Motor System Involved? Journal of Experimental Psychology: General 143 (1):195-204.
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  11.  1
    Z. Yao, M. Hernández-Mayoral, M. L. Jenkins & M. A. Kirk (2008). Heavy-Ion Irradiations of Fe and Fe–Cr Model Alloys Part 1: Damage Evolution in Thin-Foils at Lower Doses. Philosophical Magazine 88 (21):2851-2880.
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  12.  60
    Xinzhong Yao (1996). Confucianism and Christianity: A Comparative Study of Jen and Agape. 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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  13.  7
    Dedre Gentner, Susan C. Levine, Raedy Ping, Ashley Isaia, Sonica Dhillon, Claire Bradley & Garrett Honke (2016). Rapid Learning in a Children's Museum Via Analogical Comparison. Cognitive Science 40 (1):224-240.
    We tested whether analogical training could help children learn a key principle of elementary engineering—namely, the use of a diagonal brace to stabilize a structure. The context for this learning was a construction activity at the Chicago Children's Museum, in which children and their families build a model skyscraper together. The results indicate that even a single brief analogical comparison can confer insight. The results also reveal conditions that support analogical learning.
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  14. Zhihua Yao (2010). "Suddenly Deluded Thoughts Arise": Karmic Appearance in Huayan Buddhism. 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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  15.  46
    Zhihua Yao (2004). Dignāaga and Four Types of Perception. Journal of Indian Philosophy 32 (1):57-79.
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  16. Zhihua Yao (2011). Non-Cognition and the Third Pramāṇa. 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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  17. Zhihua Yao (2008). Some Mahāsāṃghika Arguments for the Cognition of Nonexistent Objects. 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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  18.  4
    R. Schäublin, Z. Yao, N. Baluc & M. Victoria (2005). Irradiation-Induced Stacking Fault Tetrahedra in Fcc Metals. Philosophical Magazine 85 (4-7):769-777.
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  19.  27
    Fuchuan Yao (2006). There Are No Degrees in a Bodhisattva's Compassion. 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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  20.  4
    Raedy M. Ping, Sonica Dhillon & Sian L. Beilock (2009). Reach For What You Like: The Body's Role in Shaping Preferences. Emotion Review 1 (2):140-150.
    The position of individuals' bodies (e.g., holding a pencil in the mouth in a way that either facilitates or inhibits smiling musculature) can influence their emotional reactions to the stimuli they encounter, and can even impact their explicit preferences for one item over another. In this article we begin by reviewing the literature demonstrating these effects, explore mechanisms to explain this body-preference link, and introduce new work from our lab that asks whether one's bodily or motor experiences might also shape (...)
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  21.  99
    Zhihua Yao (2009). Empty Subject Terms in Buddhist Logic: Dignāga and His Chinese Commentators. 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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  22. M. Hernández-Mayoral, Z. Yao, M. L. Jenkins & M. A. Kirk (2008). Heavy-Ion Irradiations of Fe and Fe–Cr Model Alloys Part 2: Damage Evolution in Thin-Foils at Higher Doses. Philosophical Magazine 88 (21):2881-2897.
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  23.  60
    J. M. Liu, W. C. Lin, Y. M. Chen, H. W. Wu, N. S. Yao, L. T. Chen & J. Whang-Peng (1999). The Status of the Do-Not-Resuscitate Order in Chinese Clinical Trial Patients in a Cancer Centre. 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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  24.  94
    Zhihua Yao (2007). Four-Dimensional Time in Dzogchen and Heidegger. 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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  25.  13
    Vida Yao (2015). Boredom and the Divided Mind. 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.  40
    Fuchuan Yao (2008). The Compatibility Between Bodhisattva Compassion and 'No-Self'. 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. Z. Yao, M. L. Jenkins, M. Hernández-Mayoral & M. A. Kirk (2010). The Temperature Dependence of Heavy-Ion Damage in Iron: A Microstructural Transition at Elevated Temperatures. Philosophical Magazine 90 (35-36):4623-4634.
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  28.  4
    Wei Yao & Ling‐Xia Lu (2009). Fuzzy Galois Connections on Fuzzy Posets. 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.  72
    Zhihua Yao (2007). Dharmakīrti and Husserl on Negative Judgments. 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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  30.  6
    Xiongzhao Zhu, Randy P. Auerbach, Shuqiao Yao, John R. Z. Abela, Jing Xiao & Xi Tong (2008). Psychometric Properties of the Cognitive Emotion Regulation Questionnaire: Chinese Version. Cognition and Emotion 22 (2):288-307.
  31.  12
    Xinzhong Yao (1996). Self-Construction and Identity: The Confucian Self in Relation to Some Western Perceptions. 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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  32.  11
    Li Ping, Zhong Minghua, Lin Bin & Zhang Hongjuan (2004). Deyuas Moral Education in Modern China: Ideological Functions and Transformations. Journal of Moral Education 33 (4):449-464.
    During its evolution Chinese moral education has developed pronounced ideological aspects. This stems from traditions of first equating politics with morality, phrasing them both in the same language, and then of encouraging correct moral and political relations and behaviours through education. This trend dates back three thousand years to Zhou Gong and continued through Confucius and his followers. From 1949, through the Cultural Revolution and the present transition to a market economy, a similarly unified approach to political, ideological and moral (...)
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  33.  28
    Zhihua Yao (2013). “I Have Lost Me”: Zhuangzi's Butterfly Dream. 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.  35
    Zhihua Yao (2008). The Silence of the Buddha. 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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  35.  63
    Dazhi Yao (2008). Postmodernist Liberalism: A Critique of Richard Rorty's Political Philosophy. [REVIEW] 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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  36.  18
    Hans‐Jürgen Bandelt, Yong‐Gang Yao, Martin B. Richards & Antonio Salas (2008). The Brave New Era of Human Genetic Testing. Bioessays 30 (11‐12):1246-1251.
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  37.  2
    Yulan Li, Fangfang Guo, Meilin Yao, Cong Wang & Wenfan Yan (2016). The Role of Subjective Task Value in Service-Learning Engagement Among Chinese College Students. Frontiers in Psychology 7.
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  38.  38
    Xinzhong Yao (2008). The Confucian Self and Experiential Spirituality. 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
    Jake Porway, Benjamin Yao & Song Chun Zhu (2008). Learning Compositional Models for Object Categories From Small Sample Sets. 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
    Gerard Bain, William J. Ray, Min Yao & David I. Gottlieb (1994). From Embryonal Carcinoma Cells to Neurons: The P19 Pathway. Bioessays 16 (5):343-348.
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  41.  11
    Chia‐Huei Wu, Keng‐lin Lee & Grace Yao (2007). Examining the Hierarchical Factor Structure of the SF‐36 Taiwan Version by Exploratory and Confirmatory Factor Analysis. Journal of Evaluation in Clinical Practice 13 (6):889-900.
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  42.  12
    He Ping (2008). Problems on Chinese Feminism. Proceedings of the Xxii World Congress of Philosophy 25:29-36.
    The study of the Chinese feminism rose in 1980s. Its theoretical premise is that Chinese woman has divided into different groups and has gotten the uneven development, caused by the command economic system into the market economic system. By this premise, the given questions of Chinese feminism only accordwith the given woman groups, namely, each woman group has its own problems. All of the problems have shown that the key question in the study of the Chinese feminism is why the (...)
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  43.  6
    Bo Yao & Christoph Scheepers (2011). Contextual Modulation of Reading Rate for Direct Versus Indirect Speech Quotations. Cognition 121 (3):447-453.
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  44.  20
    Fuchuan Yao (2011). War and Confucianism. 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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  45.  20
    Xinzhong Yao (1995). Jen , Love and Universality—Three Arguments Concerning Jen in Confucianism. 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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  46.  5
    Caigang Yao (2008). 論明末清初的王學修正運動. 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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  47.  1
    Fa Zhan Chen, Yi Wang, Xi Rong Sun, Yu Hong Yao, Ning Zhang, Hui Fen Qiao, Lan Zhang, Zhan Jiang Li, Hong Lin, Zheng Lu, Jing Li, Raymond C. K. Chan & Xu Dong Zhao (2016). Emotional Experiences Predict the Conversion of Individuals with Attenuated Psychosis Syndrome to Psychosis: A 6-Month Follow Up Study. Frontiers in Psychology 7.
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  48.  1
    Mingli Liu, Qingsen Ming, Jinyao Yi, Xiang Wang & Shuqiao Yao (2016). Screen Time on School Days and Risks for Psychiatric Symptoms and Self-Harm in Mainland Chinese Adolescents. Frontiers in Psychology 7.
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  49.  1
    Xingyuan da LinWang, Fuchen Zhang & Yi Yao (forthcoming). Mutual Synchronization Behavior for Chaotic Systems Via Limited Capacity Communication Channels. Complexity:n/a-n/a.
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  50.  4
    Lu Yao (1987). The Origins of the Boxers. Chinese Studies in History 20 (3):42-86.
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