Results for 'Tzu-Hsun Hung'

903 found
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  1.  20
    Taiwan Regulation of Biobanks.Chien-Te Fan, Tzu-Hsun Hung & Chan-Kun Yeh - 2015 - Journal of Law, Medicine and Ethics 43 (4):816-826.
    Taiwan is an island country situated in the northwest Pacific, close to the southeast of China. The land area is about 36,000 square kilometers. The population of Taiwan is about 23 million, and it consists of the majority Han ethnic groups and dozens of minority groups who are collectively called “Formosan,” an appellation for indigenous peoples in Taiwan. Formosans can be divided into Pingpu and Gaoshan by their living area. In recent years, marriages between Taiwanese, Mainland Chinese, and Southeast Asians (...)
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  2. Country Reports.Ma'N. H. Zawati, Don Chalmers, Sueli G. Dallari, Marina de Neiva Borba, Miriam Pinkesz, Yann Joly, Haidan Chen, Mette Hartlev, Liis Leitsalu, Sirpa Soini, Emmanuelle Rial-Sebbag, Nils Hoppe, Tina Garani-Papadatos, Panagiotis Vidalis, Krishna Ravi Srinivas, Gil Siegal, Stefania Negri, Ryoko Hatanaka, Maysa Al-Hussaini, Amal Al-Tabba', Lourdes Motta-Murgía, Laura Estela Torres Moran, Aart Hendriks, Obiajulu Nnamuchi, Rosario Isasi, Dorota Krekora-Zajac, Eman Sadoun, Calvin Ho, Pamela Andanda, Won Bok Lee, Pilar Nicolás, Titti Mattsson, Vladislava Talanova, Alexandre Dosch, Dominique Sprumont, Chien-Te Fan, Tzu-Hsun Hung, Jane Kaye, Andelka Phillips, Heather Gowans, Nisha Shah & James W. Hazel - 2019 - Journal of Law, Medicine and Ethics 47 (4):582-704.
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  3.  30
    Basic Writings of Mo Tzu, Hsün Tzu Han Fei TzuBasic Writings of Mo Tzu, Hsun Tzu Han Fei Tzu.E. H. S., Burton Watson, Mo Tzu, Hsün Tzu, Han Fei Tzu & Hsun Tzu - 1968 - Journal of the American Oriental Society 88 (2):367.
  4. Why is Tzu, Hsun Called a Legalist.Hw Tang - 1976 - Chinese Studies in Philosophy 8 (1):21-35.
     
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  5.  20
    Reflections on Things at Hand. An Ancient Anthology of Neo-Confucian Thought Translated and Annotated by Wing-Tsit Chan. New York and London: Columbia University Press, 1967. Pp. Xli, 441. $12.50. - Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu. Translated by Burton Watson. New York and London: Columbia University Press, 1967. Pp. 452. $10.00. [REVIEW]Cyril Welch - 1968 - Dialogue 7 (2):297-302.
  6.  35
    Hsun Tzu on Family and Familial Relations.Cecilia Wee - 2007 - Asian Philosophy 17 (2):127 – 139.
    The Confucian tradition is often held to have accorded the family a prominent place in their ethics. This paper distinguishes three different senses in which the family is held to be primary in Confucian morality. It then explores Hsun Tzu's views on the family and familial relations. I argue that, while other early Confucians such as Confucius and Mencius would have held the family to be primary in all three senses, Hsun Tzu held the family to be primary (...)
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  7.  24
    On the Person-Based Predictive Policing of AI.Tzu-Wei Hung & Chun-Ping Yen - forthcoming - Ethics and Information Technology.
    Should you be targeted by police for a crime that AI predicts you will commit? In this paper, we analyse when, and to what extent, the person-based predictive policing (PP) — using AI technology to identify and handle individuals who are likely to breach the law — could be justifiably employed. We first examine PP’s epistemological limits, and then argue that these defects by no means refrain from its usage; they are worse in humans. Next, based on major AI ethics (...)
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  8.  6
    Individual Differences and State-Dependent Responses in Transcranial Direct Current Stimulation.Tzu-Yu Hsu, Chi-Hung Juan & Philip Tseng - 2016 - Frontiers in Human Neuroscience 10.
  9.  23
    The Dorsal Attentional System in Oculomotor Learning of Predictive Information.Philip Tseng, Chi-Fu Chang, Hui-Yan Chiau, Wei-Kuang Liang, Chia-Lun Liu, Tzu-Yu Hsu, Daisy L. Hung, Ovid J. L. Tzeng & Chi-Hung Juan - 2013 - Frontiers in Human Neuroscience 7.
  10.  3
    On the Sit-Chûn Scholars of Taiwanese Philosophy.Tzu-wei Hung - 2019 - Philosophy East and West 69 (4):973-993.
    Philosophy in Taiwan can be traced to the age of discovery, when Dutch colonists preached the monotheism of Calvinism.1 This was followed by the introduction of Neo-Confucianism by Koxinga's regime. Buddhism and Daoism, and, later, Scottish Presbyterianism, were imported during the Manchu Qing period. Starting in 1895, Japan significantly modernized its first colony in Taiwan, bringing in European philosophy and the Kyoto School. When the communists took over China in 1949, the best liberal and Confucian scholars fled to Taiwan, which (...)
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  11.  25
    Hsün Tzu and the Unity of Virtues.A. S. Cua - 1987 - Journal of Chinese Philosophy 14 (4):381-400.
  12.  27
    Hsün-Tzŭ on Terminology.Y. P. Mei - 1951 - Philosophy East and West 1 (2):51-66.
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  13. Hsün Tzu as a Religious Philosopher.Edward J. Machle - 1976 - Philosophy East and West 26 (4):443-461.
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  14.  14
    How Sensorimotor Interactions Enable Sentence Imitation.Tzu-Wei Hung - 2015 - Minds and Machines 25 (4):321-338.
    Despite intensive debates regarding action imitation and sentence imitation, few studies have examined their relationship. In this paper, we argue that the mechanism of action imitation is necessary and in some cases sufficient to describe sentence imitation. We first develop a framework for action imitation in which key ideas of Hurley’s shared circuits model are integrated with Wolpert et al.’s motor selection mechanism and its extensions. We then explain how this action-based framework clarifies sentence imitation without a language-specific faculty. Finally, (...)
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  15.  93
    Lao Tzu's Conception of Tao.Charles Wei-hsun Fu - 1973 - Inquiry: An Interdisciplinary Journal of Philosophy 16 (1-4):367 – 394.
    This article attempts a new interpretation of Lao Tzu's metaphysics of Tao by employing a combined method of linguistic and philosophical analyses. This new methodological approach involves the following basic assumptions: (1) Lao Tzu's metaphysics of Tao can be characterized as a kind of non?dualistic and non?conceptual metaphysics sub specie aeternitatis; (2) Tao is not an entity, substance, God, Idee, or anything hypostatized or conceptualized, but is rather a metaphysical symbol unifying various dimensions of Nature as the totality of things?as?they?are; (...)
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  16.  26
    Engineering Equity: How AI Can Help Reduce the Harm of Implicit Bias.Ying-Tung Lin, Tzu-Wei Hung & Linus Ta-Lun Huang - forthcoming - Philosophy and Technology:1-26.
    This paper focuses on the potential of “equitech”—AI technology that improves equity. Recently, interventions have been developed to reduce the harm of implicit bias, the automatic form of stereotype or prejudice that contributes to injustice. However, these interventions—some of which are assisted by AI-related technology—have significant limitations, including unintended negative consequences and general inefficacy. To overcome these limitations, we propose a two-dimensional framework to assess current AI-assisted interventions and explore promising new ones. We begin by using the case of human (...)
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  17.  36
    Using Paper Chart Based Clinical Reminders to Improve Guideline Adherence to Lipid Management.Chi-Sheng Hung, Jou-Wei Lin, Juey-Jen Hwang, Ru-Yi Tsai & Ai-Tzu Li - 2008 - Journal of Evaluation in Clinical Practice 14 (5):861-866.
  18. Societal-Level Versus Individual-Level Predictions of Ethical Behavior: A 48-Society Study of Collectivism and Individualism.David A. Ralston, Carolyn P. Egri, Olivier Furrer, Min-Hsun Kuo, Yongjuan Li, Florian Wangenheim, Marina Dabic, Irina Naoumova, Katsuhiko Shimizu, María Teresa Garza Carranza, Ping Ping Fu, Vojko V. Potocan, Andre Pekerti, Tomasz Lenartowicz, Narasimhan Srinivasan, Tania Casado, Ana Maria Rossi, Erna Szabo, Arif Butt, Ian Palmer, Prem Ramburuth, David M. Brock, Jane Terpstra-Tong, Ilya Grison, Emmanuelle Reynaud, Malika Richards, Philip Hallinger, Francisco B. Castro, Jaime Ruiz-Gutiérrez, Laurie Milton, Mahfooz Ansari, Arunas Starkus, Audra Mockaitis, Tevfik Dalgic, Fidel León-Darder, Hung Vu Thanh, Yong-lin Moon, Mario Molteni, Yongqing Fang, Jose Pla-Barber, Ruth Alas, Isabelle Maignan, Jorge C. Jesuino, Chay-Hoon Lee, Joel D. Nicholson, Ho-Beng Chia, Wade Danis, Ajantha S. Dharmasiri & Mark Weber - 2014 - Journal of Business Ethics 122 (2):283–306.
    Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...)
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  19.  25
    Why is Hsün Tzu Called A Legalist?T'ang Hsiao-Wen - 1976 - Contemporary Chinese Thought 8 (1):21-35.
    Hsün Tzu was an eminent Legalist. The book Hsün Tzu fully reflects his Legalist thought. In the decisive period of great social change at the end of the Warring States period he stood in the front ranks of the age and created a great deal of public opinion in favor of the replacement of the slave system by the feudal system; he "disclosed the past, set forth the present, dispersed disorder, and propagated reason as easily as turning over his hand" (...)
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  20.  34
    Hsün Tzu's Theory of Argumentation: A Reconstruction.A. S. Cua - 1983 - Review of Metaphysics 36 (4):867 - 894.
    HSÜN Tzu's essay on "Rectifying Terms" is justly considered a work of "great logical interest." For in this essay, one finds a remarkably modern concern with such topics as the rationale for having terms; the empirical and pragmatic bases for the classification of terms; the formation of generic and specific terms; the importance of observing established linguistic practices; the necessity of complying with proper standards for the institution, ratification, and regulation of the uses of language ; the nature of argumentative (...)
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  21.  18
    Hsün Tzu’s Political Philosophy.Shan-Yüan Hsieh - 1979 - Journal of Chinese Philosophy 6 (1):69-90.
  22.  66
    Hansen on Hsün-Tzu.Bryan Van Norden & Bryan Van Norden - 1993 - Journal of Chinese Philosophy 20 (3):365-382.
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  23.  37
    The Conceptual Aspect of Hsün Tzu's Philosophy of Human Nature.A. S. Cua - 1977 - Philosophy East and West 27 (4):373-389.
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  24.  15
    Hsün-Tzu Translated Into German.Werner Eichhorn - 1969 - Philosophy and History 2 (1):37-38.
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  25. Lun Hsün-Tzu Che Hsüeh Chung Li Ti Kai Nien.Bingcai Jin - 1978
     
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  26. Hsün Tzu on Law and Society.G. MacCormack - 1993 - In K. B. Agrawal & R. K. Raizada (eds.), Sociological Jurisprudence and Legal Philosophy: Random Thoughts On. University Book House.
     
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  27.  14
    Hsun Tzu’s Moral Epistemology.John Marshall - 1987 - Journal of Chinese Philosophy 14 (4):487-500.
  28. Hsün Tzu, Basic Writings Reviewed By.Cyrus Panjvani - 1998 - Philosophy in Review 18 (3):182-183.
     
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  29. Hsün Tzu, Basic Writings. [REVIEW]Cyrus Panjvani - 1998 - Philosophy in Review 18:182-183.
     
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  30.  13
    Hansen on Hsün‐Tzu.Bryan W. Van Norden - 1993 - Journal of Chinese Philosophy 20 (3):365-382.
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  31. Dimensions of Li (Propriety): Reflections on an Aspect of Hsün Tzu's Ethics.A. S. Cua - 1979 - Philosophy East and West 29 (4):373-394.
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  32. Ethical Argumentation: A Study in Hsün Tzu’s Moral Epistemology.A. S. CUA - 1985 - Philosophy and Rhetoric 20 (4):278-280.
     
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  33.  65
    Evil Human Nature: From the Perspectives of St. Augustineand Hsun Tzu.Xiajun Hu & Jing Guo - 2011 - Open Journal of Philosophy 1 (2):61.
    The view of evil human nature is important in Chinese and western cultures. The thesis chooses evil human in St. Augustine’s thoughts and Hsun Tzu’s thoughts to compare and analyze evil in these two. St. Augustine, who is called “the Saint of God”, views the definition of evil, the resource of it, and salvations of it from the aspect of religious beliefs. He considers that evil is the privation of goodness and is not created by God. Because God is (...)
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  34. Communicative Action.Tzu-Wei Hung (ed.) - 2014 - Springer Science+Business.
     
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  35. Enlightenment and Rebellion: 100 Years of Taiwanese Philosophy.Tzu-wei Hung & Duen-Min Deng (eds.) - 2018 - National Taiwan University Press.
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  36.  22
    How Did Language Evolve? Some Reflections on the Language Parasite Debate.Tzu-wei Hung - 2019 - Biological Theory 14 (4):214-223.
    The language parasite approach refers to the view that language, like a parasite, is an adaptive system that evolves to fit its human hosts. Supported by recent computer simulations, LPA proponents claim that the reason that humans can use languages with ease is not because we have evolved with genetically specified linguistic instincts but because languages have adapted to the preexisting brain structures of humans. This article examines the LPA. It argues that, while the LPA has advantages over its rival, (...)
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  37.  22
    Ethical Argumentation: A Study in Hsün Tzu’s Moral Epistemology.Lloyd Sciban - 1990 - Philosophy East and West 40 (2):266-268.
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  38. Rituals of the Way the Philosophy of Xunzi.Paul Rakita Goldin & Hsün-tzu - 1999
     
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  39. Nature and Heaven in the Xunzi a Study of the Tian Lun.Edward J. Machle & Hsün-tzu - 1993
     
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  40.  15
    How Does Emotion Influence Different Creative Performances? The Mediating Role of Cognitive Flexibility.Wei-Lun Lin, Ping-Hsun Tsai, Hung-Yu Lin & Hsueh-Chih Chen - 2014 - Cognition and Emotion 28 (5):834-844.
  41.  24
    Ritual Versus Law in Hsun Tzu: A Discussion.Stephen R. Kenzig - 1975 - Journal of Chinese Philosophy 3 (1):57-66.
  42. The Debate Between Mencius and Hsün-Tzu: Contemporary Applications.Robert E. Allinson - 1998 - Journal of Chinese Philosophy 25 (1):31-49.
    This article takes one of the richest historical debates, that of Hsun-Tzu and Mencius, as the contextual starting-point for the elaboration of human goodness. In support of Mencius, this article develops additional metaphysical and bio-social-evolutionary grounds, both of which parallel each other. The metaphysical analysis suggests that, in the spirit of Spinoza, an entity’s nature must necessarily include the drive toward its preservation. Likewise, the multi-faceted bio-social-evolutionary argument locates the fundamental telos of humanity in the preservation of social ties (...)
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  43.  25
    Workplace Justice and Intention to Leave the Nursing Profession.Weishan Chin, Yue-Liang Leon Guo, Yu-Ju Hung, Yueh-Tzu Hsieh, Li-Jie Wang & Judith Shu-Chu Shiao - forthcoming - Nursing Ethics:096973301668716.
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  44.  17
    A Descriptive Review of Hsün-Tzu's Thought.Liang Ch'I.-Hsiung - 1974 - Contemporary Chinese Thought 6 (1):4-60.
    The sources of "knowledge," for Hsün-tzu, came from the realities in objective existence. He took the impressions of these objectively existent realities as his basis of knowledge.
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  45.  22
    The Problem of Conceptual Unity in Hsün Tzu, and Li Kou's Solution.A. S. Cua - 1989 - Philosophy East and West 39 (2):115-134.
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  46.  59
    Ritual Action (Li) in Confucius and Hsun Tzu.Michael R. Martin - 1995 - Australasian Journal of Philosophy 73 (1):13 – 30.
  47.  17
    Ethical Argumentation: A Study in Hsün Tzu’s Moral Epistemology.Kwong-loi Shun - 1991 - Philosophy East and West 41 (1):111-117.
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  48.  30
    The Quasi-Empirical Aspect of Hsün-Tzu's Philosophy of Human Nature.A. S. Cua - 1978 - Philosophy East and West 28 (1):3-19.
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  49.  50
    New Data on the Linguistic Diversity of Authorship in Philosophy Journals.Chun-Ping Yen & Tzu-Wei Hung - 2019 - Erkenntnis 84 (4):953-974.
    This paper investigates the representation of authors with different linguistic backgrounds in academic publishing. We first review some common rebuttals of concerns about linguistic injustice. We then analyze 1039 authors of philosophy journals, primarily selected from the 2015 Leiter Report. While our data show that Anglophones dominate the output of philosophy papers, this unequal distribution cannot be solely attributed to language capacities. We also discover that ethics journals have more Anglophone authors than logic journals and that most authors are affiliated (...)
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  50.  33
    Ethical Uses of the Past in Early Confucianism: The Case of Hsün Tzu.A. S. Cua - 1985 - Philosophy East and West 35 (2):133-156.
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