Results for 'Xiaoxi Huang'

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  1.  93
    An Ontology-Based Approach to Metaphor Cognitive Computation.Xiaoxi Huang, Huaxin Huang, Beishui Liao & Cihua Xu - 2013 - Minds and Machines 23 (1):105-121.
    Language understanding is one of the most important characteristics for human beings. As a pervasive phenomenon in natural language, metaphor is not only an essential thinking approach, but also an ingredient in human conceptual system. Many of our ways of thinking and experiences are virtually represented metaphorically. With the development of the cognitive research on metaphor, it is urgent to formulate a computational model for metaphor understanding based on the cognitive mechanism, especially with the view to promoting natural language understanding. (...)
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  2.  2
    Dynamic Language Network in Early and Late Cantonese–Mandarin Bilinguals.Xiaojin Liu, Liu Tu, Xiaoxi Chen, Miao Zhong, Meiqi Niu, Ling Zhao, Zhi Lu & Ruiwang Huang - 2020 - Frontiers in Psychology 11.
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  3. Huang Zongxi quan ji.Zongxi Huang - 1985 - Hangzhou: Zhejiang gu ji chu ban she. Edited by Shanhong Shen & Guang Wu.
  4. Huang Nansen zi xuan ji =.Nansen Huang - 2005 - Beijing Shi: Xue xi chu ban she.
     
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  5.  5
    Huang Nansen wen ji.Nansen Huang - 2011 - Beijing: Zhong yang bian yi chu ban she.
  6.  6
    Huang Nansen zi xuan ji =.Nansen Huang - 1999 - Beijing Shi: Xue xi chu ban she.
  7.  1
    Zhongguo zhe xue shi de liang ge huang jin shi dai.Huang Niu - 1987 - Shenyang: Liaoning da xue chu ban she. Edited by Ci Chen.
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  8.  14
    Huang T'ing-Chien's "Incense of Awareness": Poems of Exchange, Poems of Enlightenment.Stuart Sargent & Huang T'ing-Chien - 2001 - Journal of the American Oriental Society 121 (1):60-71.
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  9.  2
    Huang Ji jiao yu si xiang lun yao =.Ji Huang - 2016 - Fuzhou: Fujian jiao yu chu ban she. Edited by Zhongying Shi & Chao Yu.
  10.  5
    Huang Kunyan tan you pin she hui.Kunyan Huang - 2009 - Taibei Shi: Lian jing chu ban shi ye gu fen you xian gong si.
    有品社會是培養出來的! 自《黃崑巖談教養》一書出版後,黃崑巖就成了「教養的代言人」 在《黃崑巖談有品社會》,他再度從家庭教育、大學教育、醫學教育,乃至中、美、英社會及日常生活來談有教養的社會,不僅借鏡國外良好的典範,也從文化、教育制度上的不同分析國內外教養的差異,希望我國的教養水準能 更為提升 回憶錄自傳出版不久以後,聯經出版公司的發行人林載爵先生,主編林芳瑜女士聯袂來我家裡,坐在一起從南談到北,也從天談到地,當然也談到我的《談教養》,就自然觸及該書銷售的實情。林先生及林女士異口同聲地說我為 何不寫《談教養二》一書?這事就此打斷,以後沒有再提。 等他們都走了,在空蕩蕩的家中一個人想起他們的建議,這本書的概念油然浮現。說實話,龍應台女土曾經打了一通電話,告訴我我的名字和教養兩個字連在一起了。龍女士打電話來以前,胡忠信先生也在台灣的電視說,黃某某 是位醫生又是教養的教父,現在胡志強的案件爆發了,他為什麼不講話?但當時我人在美國加州,答不上話。這兩個人都配得上稱為名嘴,兩個人都提起我的名字,可見教養兩個字已經掀起了一陣風潮。 其實,有不少高中以及大一的通識課程,舉行了《談教養》讀後感的論文比賽,高雄大學工學院的黃院長還以率團來見我當作入圍的獎品哩! 嘉義縣政府也大量訂購,為的是要送縣府同仁共讀討論。這些都促成我寫這本書,期間還蒙吳豐山先生的鼓勵,他二○○四年二月十四日曾擔任兩位總統候選人陳水扁及連戰先生的電視辯論會歷史性的協調人。 本書仍以談教養為主,但從各種角度去檢視這個社會因為不重視教養而成了什麼樣子。我自從一九八二年回台之後,一直在觀察我們的社會,思辨其變化的原因。這本書選了約二十個現象是有關我們大眾教養不足的結果,加以申 論。目的無外乎在喚起國人的注意,並加以改善。 書裡提到「知識分子」四個字,我主張我們早日迎合世界潮流而改稱「智識分子」。智識分子有異於知識分子,是前者在處裡問題時,除了要有以前強調的 IQ 之外,現代的智識分子更應具有情緒管理的要領。情緒管理就是英文的 EQ ,是做人的教育,是真正教育的精髓,也是近代教育成敗的關鍵。 但是誰的情緒需要管理?答案是誰的情緒都得管理,包括自己的以及周遭有來往的人。中國近代社會與西歐列強接觸的結果,自敗於西洋的船堅砲利,而提出了學以致用的口號,迄至近年。國內的教育長期在這種醬缸裡浸淫的結 果,產生了畸型的教育法,國人叫做「一試定江山」,求學過程伴隨著學校老師及家長的體罰與關照,很少是不痛苦的。 美國教育部也清楚這種教育法的問題,所以有一次美國教育部的官員在訪查我們醫學系的運作時,曾經公開問過:「貴國依一試定江山的考試制度而招進醫護人員,怎能確保他或她會是個好醫生?」 前台灣駐南非末代大使陸以正曾經說過,一個社會若只強調學以致用,久了,會變得膚淺並技術化,我們社會所面對的教育問題,正是價值觀與技術化的問題。所幸國內具有慧眼的教育家已看到這問題的後果而呼籲改正,品格教 育的重要性也得到了應有的重視。 是的,追根究柢,人要有品格、要有教養,社會才會有文化以及品格內涵,住在人人盡責、利他而富於正義感的社會,就能享受幸福。.
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  11.  3
    Huang Shunji zi xuan ji.Shunji Huang - 2007 - Beijing: Zhongguo ren min da xue chu ban she.
    本书作者对逻辑学、自然辩证法、科学技术哲学、科学技术社会学、科学技术与经济、知识创新、生态文明等领域的独到见解。.
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  12. Huang Wenshan wen ji.Wenshan Huang - 1983 - Taibei Shi: Taiwan shang wu yin shu guan.
     
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  13.  2
    Huang Youjing ji.Youjing Huang - 2015 - Fuzhou Shi: Hai feng chu ban she.
    Xiu zhen xu yu (wai pian) -- Tan Lao sui gan -- Yin shi yang zhen.
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  14. Huang Zongxi nian pu.Binghou Huang - 1993 - Beijing: Xin hua shu dian Beijing fa xing suo fa xing. Edited by Zhengyao Wang.
     
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  15. Huang Kejian zi xuan ji.Kejian Huang - 1998 - Guilin Shi: Guangxi shi fan da xue chu ban she.
  16.  4
    Zhongguo Yi xue: ji nian Huang Shouqi jiao shou wen ji he bian.Shanwen Zhang & Gaoxian Huang (eds.) - 2010 - Fuzhou: Fujian jiao yu chu ban she.
    2002 nian Huang Shouqi jiao shou dan chen jiu shi zhou nian -- 2005 nian Huang Shouqi jiao shou shi shi shi wu zhou nian.
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  17.  56
    Waiting for the Dawn: A Plan for the Prince: Huang Tsung-hsi's Ming-i tai-fang lu.On-cho Ng, Wm Theodore de Bary & Huang Tsung-hsi - 1996 - Philosophy East and West 46 (3):412.
  18.  6
    mitgeteilt von Jing Huang.Jing Huang - 2022 - Nietzsche Studien 51 (1):334-335.
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  19.  23
    The Records of Ming Scholars, by Huang Tsung-hsi: A Selected Translation.Willard J. Peterson, Julia Ching, Chaoying Fang & Huang Tsung-hsi - 1990 - Journal of the American Oriental Society 110 (3):560.
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  20.  21
    The Story of Rāma in Tibet: Text and Translation of the Tun-huang ManuscriptsThe Story of Rama in Tibet: Text and Translation of the Tun-huang Manuscripts.Robert P. Goldman, J. W. de Jong & Tun-Huang - 1991 - Journal of the American Oriental Society 111 (3):584.
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  21. Chuan tong wen hua yu dao de jian she.Xiaoxi Wang & Youxue Li (eds.) - 2004 - Guizhou: Guizhou min zu chu ban she.
    本书主要从传统文化与民族精神、诚信的思考、传统与时代、德治与法制等八个方面,阐述了中国的传统文化与道德建设。.
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  22. Beyond Universality: Shaping One's Own Agency.Xiaoxi Wu & China - 2020 - In James Beauregard, Giusy Gallo & Claudia Stancati (eds.), The person at the crossroads: a philosophical approach. Vernon Press.
     
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  23.  30
    Humanism in East Asian Confucian Contexts.Chun-Chieh Huang - 2010 - Columbia University Press.
    In this volume, renowned Confucian scholar Chun-chieh Huang analyzes various East Asian contexts to identify the central pillars of the Confucian humanist spirit: a continuum between mind and body, harmony between oneself and others, the ...
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  24.  67
    Foundation of religious beliefs after foundationalism: Wittgenstein between Nielsen and Phillips: Yong Huang.Yong Huang - 1995 - Religious Studies 31 (2):251-267.
    Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, or founded by, (...)
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  25.  63
    God as absolute spirit: A Heideggerian interpretation of Hegel's God-talk: Yong Huang.Yong Huang - 1996 - Religious Studies 32 (4):489-505.
    In this postmodern era, God-talk is facing serious challenges. Is it still possible to have a meaningful concept of God after the demise of metaphysical realism? How can we make sense of the idea of absolute transcendence in a secularized world? In what sense can we still believe something as divine revelation when foundationalism is no longer taken for granted? While some believe that we can go about our old theological business as usual, others have entirely given up on the (...)
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  26.  26
    Categorization Method Affects the Typicality Effect: ERP Evidence from a Category-Inference Task.Xiaoxi Wang, Yun Tao, Tobias Tempel, Yuan Xu, Siqi Li, Yu Tian & Hong Li - 2016 - Frontiers in Psychology 7.
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  27. Huang Zongxi: Making it Safe Not to be Servile.Sandra Leonie Field - 2020 - In Charlotte Alston, Amber Carpenter & Rachael Wiseman (eds.), Portraits of Integrity: 26 Case Studies from History, Literature and Philosophy. London: Bloomsbury. pp. 83-91.
    Integrity is often conceived as a heroic ideal: the person of integrity sticks to what they believe is right, regardless of the consequences. In this article, I defend a conception of ordinary integrity, for people who either do not desire or are unable to be moral martyrs. Drawing on the writings of seventeenth century thinker Huang Zongxi, I propose refocussing attention away from an abstract ideal of integrity, to instead consider the institutional conditions whereby it is made safe not (...)
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  28.  4
    Dong fang zhe xue yu Ya Zhou jia zhi guan: Huang Xinchuan zi xuan ji = Dongfang zhexue yu YaZhou jiazhiguan.Xinchuan Huang - 2018 - Beijing: Shou du shi fan da xue chu ban she.
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  29. Mian xiang sheng huo ben shen de ru xue: Huang Yushun "sheng huo ru xue" zi xuan ji.Yushun Huang - 2006 - Chengdou: Sichuan da xue chu ban she.
     
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  30. Si xiang de lu wei: Huang Jinxing zi xuan ji.Jinxing Huang - 2017 - Shanghai: Shanghai ren min chu ban she.
     
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  31.  3
    "Zhou yi" zhi "shi" yu "si": Huang Yushun Yi xue lun wen ji.Yushun Huang - 2020 - Jinan Shi: Shandong ren min chu ban she.
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  32.  12
    Philosophy, philology, and politics in eighteenth-century China: Li Fu and the Lu-Wang school under the Chʻing.Chin-hsing Huang - 1995 - New York: Cambridge University Press.
    This book explains the general intellectual climate of the early Ch'ing period, and the political and cultural characteristics of the Ch'ing regime at the time. Professor Huang brings to life the book's central characters, Li Fu and the three great emperors - K'ang-hsi, Yung-cheng, and Chien-lung - whom he served. Although the author's main concern is to explain the contributions of Li Fu to the Lu-Wang school of Confucianism, he also gives a clearly written account of the Lu-Wang and (...)
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  33.  56
    A Dilemma for Yong Huang’s Neo-Confucian Moral Realism.James Dominic Rooney - forthcoming - Australasian Philosophical Review.
    Yong Huang presents criticisms of Neo-Aristotelian meta-ethical naturalism and argues Zhu Xi’s Neo-Confucian approach is superior in defending moral realism. After presenting Huang’s criticisms of the Aristotelian metaethical naturalist picture, such as that of Rosalind Hursthouse, I argue that Huang’s own views succumb to the same criticisms. His metaethics does not avoid an allegedly problematic ‘gap,’ whether ontological or conceptual, between possessing a human nature and exemplifying moral goodness. This ontological gap exists in virtue of the fact (...)
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  34.  11
    Sound symbolism in Chinese children’s literature.Xiaoxi Wang - 2022 - Cognitive Linguistics 33 (1):95-120.
    Iconicity is a fundamental property of spoken and signed languages. However, quantitative analysis of sound-meaning association in Chinese has not been extensively developed, and little is known about the impact of sound symbolism in children’s literature. As sound symbolism is supposed to be a universal cognitive phenomenon, this research seeks to investigate whether iconic structures of Mandarin are embodied in native Chinese speakers’ language experience. The paper describes a case study of Chinese storybooks with the goal of testing whether phonosemantic (...)
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  35. China's Ethical Challenges after Joining the WTO.Xiaoxi Wang - 2006 - In Xiaohe Lu & Georges Enderle (eds.), Developing Business Ethics in China. Palgrave-Macmillan. pp. 113.
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  36.  55
    Huang, Chun-chieh, Konfuzianismus: Kontinuität und Entwicklung: Studien zur chinesischen Geistesgeschichte (Confucianism: Continuity and Development: Studies in Chinese Intellectual History), Edited and translated by Stephan Schmidt.Heiner Roetz - 2010 - Dao: A Journal of Comparative Philosophy 9 (4):477-480.
    Huang, Chun-chieh, Konfuzianismus: Kontinuität und Entwicklung: Studien zur chinesischen Geistesgeschichte (Confucianism: Continuity and Development: Studies in Chinese Intellectual History), Edited and translated by Stephan Schmidt Content Type Journal Article DOI 10.1007/s11712-010-9191-0 Authors Heiner Roetz, Faculty of East Asian Studies, Ruhr University, 44780 Bochum, Germany Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 4.
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  37. Huang, HS, 73 Juslin, P., 99 Kalish, CW, 299 Kempen, G., 353.D. L. Medin, S. A. Gelman, E. Gilboy, Hanley Jr, T. la HirschfeldPersson, J. M. Sopena & A. Winman - 1995 - Cognition 54:363.
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  38. Huang yu lan di jiao xiang: Zhong xi mei xue bi jiao lun.Xiaomang Deng - 1999 - Beijing: Ren min wen xue chu ban she. Edited by Zhongtian Yi.
     
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  39. Mian xiang shi jian de Zhongguo jing ji lun li xue.Xiaoxi Wang & Lulu Wang (eds.) - 2011 - Nanjing Shi: Nanjing shi fan da xue chu ban she.
  40.  1
    On Moral Capital.Xiaoxi Wang - 2015 - Berlin, Heidelberg: Imprint: Springer.
    This book promotes the original concept of "Moral Capital" as the key to analyzing the nature and function of morality in economic activities. The book is divided into three major sections. In the first, the author argues that the logical connections between morality and economy and those between morality and profit provide a concrete theoretical basis for the concept of moral capital. In the second, the author elucidates the concept, the form and the functional mechanism of moral capital. In the (...)
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  41.  1
    Zhongguo lun li xue 60 nian.Xiaoxi Wang (ed.) - 2009 - Shanghai: Shanghai ren min chu ban she.
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  42. Zhongguo lun li xue 70 nian.Xiaoxi Wang - 2020 - Nanjing Shi: Jiangsu ren min chu ban she.
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  43.  71
    Huang on Wittgenstein on religious epistemology.Jordan Curnutt - 1998 - Religious Studies 34 (1):81-89.
    Yong Huang has recently claimed that after the demise of foundationalism, philosophy and theology can turn to Ludwig Wittgenstein's non-foundationalist or coherentist religious epistemology where, it is said, religious beliefs are justified by a 'reflective equilibrium' with other kinds of beliefs, with action, and with different 'forms of life'. I argue that there are very good reasons to reject this reading of Wittgenstein: not only unsupported, it is seriously mistaken. Once the epistemological terms of the debate are properly understood, (...)
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  44.  3
    The Idea of Kingdom of Justice.Huang Songjie - 2005 - Modern Philosophy 3:005.
  45. Huang miu zhi wai: Kamou si xiang yan jiu.Peirong Fu - 2015 - Taibei Shi: Jiu ge chu ban she you xian gong si.
    「使我認識西方人、甚至現代人內心隱痛的,是卡繆;使我決意正視荒謬並努力超越的,是卡繆;使我承擔薛西弗斯巨石、勇敢推向山頂的,是卡繆;使我親切體察人類意識與人性尊嚴的,也是卡繆。我所依存的信念與智慧固然 得自東西方的古代聖哲,但是勇氣則得自卡繆。」 ──傅佩榮 以小說《異鄉人》聞名於世的卡繆,時而被人們誤會其作品充滿了悲觀與絕望,事實上,卡繆的思想充滿信念,企圖喚醒人類對生命作最英勇的肯定。與《異鄉人》並列「三荒謬」的散文《薛西弗斯的神話》,更把自荒謬中產生 希望的「反荒謬」爭辯之聲發展得更清晰。 專擅解讀國學經典智慧的傅佩榮教授,自承也從西方哲學思想中汲取勇氣和態度,這本《荒謬之外──卡繆思想研究》層層探索卡繆思想與人性處境的對照,並集中於卡繆的核心思想──「生命是荒謬的」來展開討論,分析此一 核心思想在卡繆整個思想歷程中的發展和成熟過程。 開宗明義的「總論」一篇,概述了卡繆思想的歷程與意義,並將卡繆的思想具體分為荒謬期、反抗期和自由期。上卷「卡繆對荒謬的哲學反思」,著重分析卡繆的「荒謬」概念,系統地爬梳此一思想的發展演變過程,具體分為三 個階段,分別是荒謬之感受階段、荒謬之概念階段、荒謬之規範階段。首先發現生命是荒謬的,然後將此一認識上升到理論階段,最後就是超越生命之荒謬。其後並特載傅佩榮對卡繆原著《薛西弗斯的神話》的譯文,譯文全面清 晰地再現了卡繆法文著作的思想精髓。 下卷則是作者對卡繆的劇本《誤會》所做深入細膩的分析,從中析取出卡繆的理論思想,為讀者展現了一個深入淺出的卡繆。同樣下卷也特載傅佩榮對卡繆進入「反抗期」的代表作之一《誤會》的全譯文。從此劇本中可看出卡繆 肯定「幸福不是一切,人還有責任」,一種新的人文主義漸露曙光。 |作者簡介| 傅佩榮 上海市人,台大哲學研究所畢業,美國耶魯大學哲學博士,曾任台大哲學系主任兼哲學研究所所長,比利時魯汶大學、荷蘭萊頓大學講座,現任台大哲學系教授。 他在台大開設「哲學與人生」課程,座無虛席,受教者上萬人,此外,他還是一位傑出的演講家,每年舉辦兩百多場人生哲學講座,多次應邀前往馬來西亞、韓國、美國、新加坡等地的華人社團作傳統文化講座。 傅佩榮潛心研究國學,專心注解,並重新解讀《論語》、《孟子》、《易經》等傳統經典。他不但長年致力於國學的普及與推廣,更兼具中西文化之深厚學養,集四十年潛心治學心得,以哲學建構和邏輯分析的視角,搭建起東西 方思想的橋樑,堪稱中西文化的擺渡者。 主要獲獎及表彰紀錄 國家文藝獎 中正文化獎 教育部教學特優獎 大學生社團推薦最優通識課程 新浪、搜狐2007年度傑出文化人物 民生報評選校園熱門教授等獎項.
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  46. Li xing, de xing yu xing fu: Yalisiduode lun li xue yan jiu.Huo Huang - 1996 - Taibei Shi: Taiwan xue sheng shu ju.
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  47. Mengzi.Junjie Huang - 2006 - Taibei Shi: Dong da tu shu gong si.
     
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  48. Yi ge bei fang qi de xuan ze: Liang QiChao tiao shi si xiang zhi yan jiu.Kewu Huang - 1994 - Zhonghua min guo Taibei Shi: Zhong yang yan jiu yuan jin dai shi yan jiu suo.
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  49. The Emergence of Empire: Rome and the Surrounding World in Historical Narratives from the Late Third Century BC to the Early First Century AD.Huang Yang & Mutschler & Fritz-Heiner - 2008 - In Fritz-Heiner Mutschler & Achim Mittag (eds.), Conceiving the Empire: China and Rome Compared. Oxford University Press.
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  50. Huang Shi's silk text.Zhang Shangying - 2009 - In Thomas F. Cleary (ed.), The Way of the World: Readings in Chinese Philosophy. Shambhala.
     
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