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Rui Zhu [12]Ruikai Zhu [3]Ruida Zhu [3]
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Rui Zhu
Aalborg University
  1.  23
    Stimulating the Right Temporoparietal Junction with tDCS Decreases Deception in Moral Hypocrisy and Unfairness.Honghong Tang, Peixia Ye, Shun Wang, Ruida Zhu, Song Su, Luqiong Tong & Chao Liu - 2017 - Frontiers in Psychology 8.
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  2.  11
    Corrigendum: Stimulating the Right Temporoparietal Junction with tDCS Decreases Deception in Moral Hypocrisy and Unfairness.Honghong Tang, Peixia Ye, Shun Wang, Ruida Zhu, Song Su, Luqiong Tong & Chao Liu - 2018 - Frontiers in Psychology 9.
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  3.  5
    Emergency Evacuation of Hazardous Chemical Accidents Based on Diffusion Simulation.Jiang-Hua Zhang, Hai-Yue Liu, Rui Zhu & Yang Liu - 2017 - Complexity:1-16.
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  4.  19
    What If the Father Commits a Crime?Rui Zhu - 2002 - Journal of the History of Ideas 63 (1):1-17.
  5.  59
    Wu-Wei: Lao-Zi, Zhuang-Zi and the Aesthetic Judgement.Rui Zhu - 2002 - Asian Philosophy 12 (1):53 – 63.
    The concept of wu-wei (nonaction) has undergone significant changes from Lao-zi to Zhuang-zi. This paper will argue that, while wu-wei in Lao-zi is a utilitarian principle, wu-wei of Zhuan-zi represents an aesthetic world-view. The aesthetic nature of the Daoist nonaction will be illustrated through Kant's concept of 'purposiveness without purpose'.
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  6.  11
    The Effect of Shame on Anger at Others: Awareness of the Emotion-Causing Events Matters.Ruida Zhu, Zhenhua Xu, Honghong Tang, Jiting Liu, Huanqing Wang, Ying An, Xiaoqin Mai & Chao Liu - 2018 - Cognition and Emotion 33 (4):696-708.
    ABSTRACTNumerous studies have found that shame increases individuals’ anger at others. However, according to recent theories about the social function of shame and anger at others, it is possible that shame controls individuals’ anger at others in specific conditions. We replicated previous findings that shame increased individuals’ anger at others’ unfairness, when others were not aware of the individual’s experience of shameful events. We also found for the first time that shame controlled or even decreased individuals’ anger at others’ unfairness, (...)
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  7.  14
    Comparative Philosophy: In Response to Rorty and MacIntyre.Rui Zhu - 2017 - Philosophy East and West 68 (1):264-266.
    Comparative philosophy, as a self-conscious form of intercultural studies, may imply either a general comparative gaze that happens to be directed at philosophy or a branch of philosophy, or doing philosophy, characterized by its comparative methodology or subject matter or both. Even though comparing philosophies and philosophizing through comparisons are inevitably entangled, the difference between the two is sufficiently strong so as to justify their separation here, not least for the sake of making what I believe an important theoretical point.Comparing (...)
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  8.  23
    Identity, Legitimacy, and Chaste Widows.Rui Zhu - 2016 - Asian Philosophy 26 (2):182-192.
    ABSTRACTI will sketch an evolutionary map of the four versions of Chineseness and explore the corresponding changes in the ideologies of the Chinese culture. A focal point is to diagram the shifting currents of moral realism vs. nihilism, cultural universalism vs. particularism and to explain how political legitimacy becomes entangled with personal identity and, as an example, how chaste widows can constitute a potent political rhetoric.
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  9.  11
    Reply to Steven Burik.Rui Zhu & Corey Beckford - 2017 - Philosophy East and West 68 (1):271-276.
    Important objections are raised by Steven Burik in his comment on Rui Zhu's response to Rorty and MacIntyre. We will try to address them without proceeding in an eristic, point-by-point manner. In general, it seems that at least some of Burik's objections are based on his misreading of Zhu's response. Burik is not to blame, however. Zhu's response was short and many of the points made there were not sufficiently explained or developed. By way of his generous commentary Burik has (...)
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  10.  57
    Distinguishing Sōtō and Rinzai Zen:.Rui Zhu - 2005 - Philosophy East and West 55 (3):426 - 446.
    : Scholars have underestimated and misunderstood the distinction between Sōtō and Rinzai, the two major branches of Zen Buddhism, because they have either parroted the sectarian polemics of the schools themselves or, as in the case of prominent scholars Carl Bielefeldt and T. P. Kasulis, dismissed these polemics as deriving from institutional politics rather than substantive doctrinal or practical differences. Here it is attempted for the first time to understand the polemics of these two schools as reflecting a real disparity (...)
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  11.  26
    Love in the Euthyphro.Rui Zhu - 2014 - Apeiron 47 (1):1-15.
  12.  29
    "Kairos": Between Cosmic Order and Human Agency: A Comparative Study of Aurelius and Confucius.Rui Zhu - 2006 - Journal of Religious Ethics 34 (1):115 - 138.
    In nontheistic moral traditions, there is a typical ethical conundrum concerning the relation between cosmic order and human agency. Within those traditions, it is generally recognized that the universe has its own order and history that are independent of human will. A moral discourse has to find space to accommodate human agency in the midst of the iron grid of cosmic law. Both Confucius and Aurelius use the concept of timeliness (kairos) to resolve the difficult issue. But their philosophies take (...)
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  13. Equality in Worth as a Pre-Condition for Justice in Greek Thought.Rui Zhu - 2003 - History of Political Thought 24 (1):1-15.
    Despite their differences, the two Greek notions of justice, dike and dikaiosune, share a common framework which is built around the empirical concept of individual worth. Their Hellenistic feature forms an interesting contrast to modern egalitarian justice. An historical reevaluation of the latter, as this paper suggests, might cast a shadow on its current prestige.
     
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  14. Ambiguity, Disimilarity, and Conjunction Failure.Rui Zhu - 2004 - The Bertrand Russell Society Quarterly 121.
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  15. Psychosemantics and its Thematic Duality.Rui Zhu - 1997 - Dissertation, Tulane University
    In my dissertation, "Psychosemantics and its Thematic Duality", I have examined Fodor, Dretske and Millikan's psychosemantic approaches to meaning and mind. The focus is to disclose the fact that there is a thematic duality with which psychosemantics begins and also ends. Psychosemantics is committed to the belief that psychological states and processes are not fully explained unless their semantic properties are grasped. For, according to psychosemantics, semantic properties are causally efficacious in our mental transactions--cognition is best described as semantic causation. (...)
     
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