Results for 'Yi Sui'

997 found
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  1.  15
    Relationships Between Social Support, Loneliness, and Internet Addiction in Chinese Postsecondary Students: A Longitudinal Cross-Lagged Analysis.Shujie Zhang, Yu Tian, Yi Sui, Denghao Zhang, Jieru Shi, Peng Wang, Weixuan Meng & Yingdong Si - 2018 - Frontiers in Psychology 9.
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  2.  31
    The Philosophy of Yi.Guo Yi - 2008 - Proceedings of the Xxii World Congress of Philosophy 15:47-52.
    The New Chinese philosophy should face the main issues in traditional philosophy and modern philosophy. The biggest issue in traditional Chinese philosophy during the last 800 years (...)
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  3. The Yi River Commentary on the Book of Changes.Cheng Yi, Robin R. Wang & L. Michael Harrington - 2019 - Yale University Press.
    This book is a translation of a key commentary on the Book of Changes, or Yijing, perhaps the most broadly influential text of classical China. The Yijing (...)
     
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  4. Singing Like a Cricket, Hooting Like an Owl: Selected Poems of Yi Kyu-Bo.Kevin O'Rourke & Kyu-bo Yi - 2013 - Philosophy East and West 63 (2).
     
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  5.  22
    Épreuves de l'étranger : entretien avec Nancy Huston réalisé par Mi-Kyung YI.Mi-Kyung Yi - 2001 - Horizons Philosophiques 12 (1):1-16.
  6. Churi Ch'ŏrhak Ŭi Chŏlchŏng Hanju Yi Chin-Sang.Sang-ha Yi - 2008 - Han'guk Kukhak Chinhŭngwŏn.
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  7. Chosŏn Ŭi Syup'ŏ Sŭt'a T'ojŏng Yi Chi-Ham: Panmannyŏn Yŏksa, Ch'oego Ŭi Kyŏngsega T'ojŏng Ŭi Sam Kwa Sasang.T'ae-bok Yi - 2011 - Tongnyŏk.
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  8. Chŏng Yag-Yong Kwa Ŭi Hyŏngjedŭl: Yi Tŏk-Il Yŏksasŏ.Tŏg-il Yi - 2004 - Kimyŏngsa.
    1. Sae sidae rŭl yŏrŏ gan saramdŭl -- 2. Ŏdum ŭi sidae.
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  9. Hanju Yi Chin-Sang Ŭi Churiron Yŏnʼgu.Sang-ha Yi - 2007 - Kyŏngin Munhwasa.
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  10. Hanju Yi Chin-Sang Ŭi Chʻŏrhak Sasang.Hyŏng-sŏng Yi - 2006 - Simsan.
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  11. Hoejae Yi Ŏn-Jŏk Ŭi Chŏngch'i Sasang.Chi-gyŏng Yi - 2006 - Han'guk Haksul Chŏngbo.
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  12. Xing Lun Li Yu Li Yi Wen Hua.Yinzhen Yi & Jingping Jiang (eds.) - 2006 - Zhongguo She Hui Ke Xue Chu Ban She.
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  13. Yi Chae-o Ŭi Chŏngch'i Sŏngch'al: Otkit Ŭl Yŏmigo Sidae Ap E Sŏda.Chae-O. Yi - 2011 - Chungang Books.
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  14. Yŏkchu Oeam Yi Kan Ŭi Ch'ŏrhak Kwa Sam.Kan Yi - 2008 - Onyang Munhwawŏn.
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  15. Yi Saek: Hanʼguk Sŏngnihak Ŭi Wŏnchʻŏn.Ki-Dong Yi - 2005 - SŏnggyunʼGwan Taehakkyo Chʻulpʻanbu.
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  16. Yija Suŏ: Sŏngho Yi Ik I Karyŏ Ppobŭn T'oegyehak Ŭi Chŏngsu.Hwang Yi - 2010 - Yemun Sŏwŏn.
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  17. Liezi Shi Wen ; Kao Yi.Yin Jingshun Zhuan, Chen Jingyuan bu yi & Ren Dachun kao yi - unknown - In Dian Qian, Taigong Liu, Yixing Hao, Xiangfeng Song, Guang Zhong, Shixue Su, Yusheng Liang, Yun Cai, Changqi Chen, Jingshun Yin & Dachun Ren (eds.), Zhou Qin Zhu Zi Jiao Zhu Shi Zhong. Beijing Tu Shu Guan Chu Ban She.
     
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  18. Gong Min Shi Dian: Yi Ge Gong Wu Yuan de Xue Xi Sui Bi.Jinhan Sun - 2008 - Zhongguo Shi Dai Jing Ji Chu Ban She.
  19.  42
    The Role of Qing and Li 1 in Chinese Entrepreneurial Decision Making: A Confucian Ren-Yi Wisdom Perspective.Yunxia Zhu - 2015 - Journal of Business Ethics 126 (4):613-630.
    The intellectual debates on wise entrepreneurship behavior such as decision making tend to focus on the relationship between economic rationality and morality, while overlooking the important role (...)
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  20.  50
    The Evil of Death: A Reply to Yi.John Martin Fischer & Anthony Brueckner - 2014 - Philosophia 42 (3):741-748.
    In previous work we have presented a reply to the Lucretian Symmetry, which has it that it is rational to have symmetric attitudes toward prenatal and posthumous (...)
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  21.  60
    An Exposition of Zhou Yi Studies in Modern Neo-Confucianism.Guo Qiyong - 2006 - Frontiers of Philosophy in China 1 (2):185-203.
    The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and (...)transformations. Xiong Shili's ontological-cosmological theory takes "qian yuan" as its center; Ma Yifu has a theory of ontology-cultivation centered on "nature-principle"; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of "completely knowing the fathomless and understanding transformation" as a moral metaphysics; and in Tang Junyi there is a theory of the harmony of doctrines on Heaven and man in which "the knowledge of divine understanding" is its key concept. They employ modern philosophical concepts and thinking to illustrate the cosmology, ontology, theory of life, theory of human nature, theory of spiritual worlds, axiology and their connections in Zhou Yi. They affirm that the characteristics of Chinese philosophy that are different from Western philosophy consist in a naturalist view of vital life, a harmonious view of totality, an axiological view that values exist in natural universe and the world of fact, the pursuit of Good and Beauty, and intuitive experience of inner world. (shrink)
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  22.  91
    Assessing the Modality Particles of the Yi Group in Fuzzy Possible-Worlds Semantics.Matthias Gerner - 2009 - Linguistics and Philosophy 32 (2):143-184.
    Of late, evidentiality has received great attention in formal semantics. In this paper I developevidentiality-informedtruth conditions for modal operators such as must and may . (...)
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  23.  67
    The Debate on the Yan-Yi Relation in Chinese Philosophy: Reconstruction and Comments.Bo Chen - 2006 - Frontiers of Philosophy in China 1 (4):539-560.
    The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living (...)tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan (language), is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language. Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of "yi" in Chinese philosophy, and reconstructs three arguments. These arguments are the "yan cannot express yi fully" argument, "forget yan once you get yi" argument, and "yan can express yi fully" argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in the debate from the following five aspects: starting point, value-preference, methodology, texts (papers and books), and influences. (shrink)
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  24.  29
    Yi TOegyes Reverent Seriousness and Philosophical Therapy.Jinseok Kang - 2015 - Dao: A Journal of Comparative Philosophy 14 (1):107-128.
    Yi Hwang 李滉 , also known as Yi Toegye 李退溪, was a prominent Korean scholar of Confucian philosophy during the Chosŏn 朝鮮 dynasty. He reinterpreted the Zhu (...)
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  25.  19
    The Debate on the YanYi Relation in Chinese Philosophy: Reconstruction and Comments.Chen Bo - 2006 - Frontiers of Philosophy in China 1 (4):539-560.
    The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living (...)tradition of Chinese philosophy. From Yijing, Lunyu, Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan, is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the debate on the yan-yi relation refers firstly to metaphysics, secondly to moral philosophy, and then to epistemology and philosophy of language. Guided by this view, this paper recalls the source of the debate on the yan-yi relation to Yijing and Lunyu, distinguishes four meanings of "yi" in Chinese philosophy, and reconstructs three arguments. These arguments are the "yan cannot express yi fully" argument, "forget yan once you get yi" argument, and "yan can express yi fully" argument. Finally, this paper exposes and comments on those principles, methods and the general tendency shown in the debate from the following five aspects: starting point, value-preference, methodology, texts, and influences. (shrink)
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  26.  11
    Jade, Imperial Identity, and Sumptuary Reform in Jia Yis Xin Shu.Allison R. Miller - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):103-121.
    The founding of the Han dynasty by a man of common birth, Liu Bang 劉邦, precipitated a new awareness that class boundaries had become more fluid (...)
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  27.  3
    Owners of Databases Copyright and Sui Generis Right.Ramūnas Birštonas - 2009 - Jurisprudencija: Mokslo darbu žurnalas 116 (2):211-227.
    Directive 96/9/EC of the European Parliament and of the Council on the legal protection of databases of 11 March 1996, which was intended to protect the (...) interests of the makers of databases, determined that databases could be protected by double rights: copyright and sui generis right. The article first of all analyses what persons are entitled to be acknowledged as holders of copyright and sui generis right in respect of a newly created database. As the issue of the owner of copyright is not regulated by the 1996 Directive, this is determined by the application of national provisions. Pursuant to the Law on Copyright and Related Rights of the Republic of Lithuania, the owner of copyright may mean, depending on the situation, a natural personthe author of a database or a group of authors, the holder of the right to a collective work, or an employer. The analysis presented in the articleindicates that predominantly it is the author (authors) of a database who is held to be the owner of the copyright. Courts tend to interpret the rule concerning the transfer of copyright to the employer in a restrictive way; besides, in accordance with the specifics of the Lithuanian legal regulation, economic rights are transferred to the employer only for the period of 5 years. The category of collective work is of a subsidiary character and may be applied only in exclusive cases. Therefore, when a database is created upon the commission of another person, including the employer, the customer is expected to form a written agreement where the transfer of economic rights to the customer is clearly defined. (shrink)
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  28. Ramsey Sentences and Avoiding the Sui Generis.Frank Jackson - 2005 - In Hallvard Lillehammer & D. H. Mellor (eds.), Ramsey's Legacy. Oxford: Clarendon Press.
  29.  80
    Causa Sui or Wechselwirkung: Engels Between Spinoza and Hegel.Vittorio Morfino - 2008 - Historical Materialism 16 (1):9-35.
  30. Zhongguo Xiang Ke Xue Guan: Yi, Dao Yu Bing, Yi.Changlin Liu - 2008 - She Hui Ke Xue Wen Xian Chu Ban She.
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  31. Critical Issues in Neo-Confucian Thought the Philosophy of Yi T'Oegye.Sa-sun Yun & Michael C. Kalton - 1990 - Korea University Press.
     
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  32. Is Vagueness Sui Generis ?David Barnett - 2009 - Australasian Journal of Philosophy 87 (1):5 – 34.
    On the dominant view of vagueness, if it is vague whether Harry is bald, then it is unsettled, not merely epistemically, but metaphysically, whether Harry is bald. (...)
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  33. On Identity Statements: In Defense of a Sui Generis View.Tristan Haze - 2016 - Disputatio 8 (43):269-293.
    This paper is about the meaning and function of identity statements involving proper names. There are two prominent views on this topic, according to which identity statements (...)
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  34. The Interaction Order Sui Generis: Goffman's Contribution to Social Theory.Anne Warfield Rawls - 1987 - Sociological Theory 5 (2):136-149.
    Goffman is credited with enriching our understanding of the details of interaction, but not with challenging our theoretical understanding of social organization. While Goffman's position is (...)not consistent, the outlines for a theory of an interaction order sui generis may be found in his work. It is not theoretically adequate to understand Goffman as an interactionist within the dichotomy between agency and social structure. Goffman offers a way of resolving this dichotomy via the idea of an interaction order which is constitutive of self and at the same time places demands on social structure. This has significant implications for our understanding of social organization in general. (shrink)
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  35.  68
    God as a Communicative System Sui Generis: Beyond the Psychic, Social, Process Models of the Trinity.Young Bin Moon - 2010 - Zygon 45 (1):105-126.
    With an aim to develop a public theology for an age of information media (or media theology), this article proposes a new God-concept: God is a (...)communicative system sui generis that autopoietically processes meaning/information in the supratemporal realm via perfect divine media ad intra (Word/Spirit). For this task, Niklas Luhmann's systems theory is critically appropriated in dialogue with theology. First, my working postmetaphysical/epistemological stance is articulated as realistic operational constructivism and functionalism. Second, a series of arguments are advanced to substantiate the thesis: (1) God is an observing system sui generis ; (2) self-referential communication is divine operation; (3) unsurpassable complexity is divine mystery; (4) supratemporal autopoiesis of meaning is divine processing; (5) agape is the symbolic medium of divine communication. Third, this communicative model of God is developed into a trinitarian theology, with a claim that this model offers a viable alternative beyond the standard (psychic, social, process) models. Finally, some implications of this model are explored for constructive theology (conceiving creation as divine mediatization) and for science-and-religion in terms of derivative models: (1) God as a living system sui generis and (2) God as a meaning system sui generis. (shrink)
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  36.  11
    Desperately SeekingJusticein Classical Chinese: On the Meanings of Yi.Deborah Cao - 2019 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 32 (1):13-28.
    This essay sets out to search for an equivalent Chinese word to the English wordjusticein classical Chinese language, through ancient Chinese philosophical texts, imperial codes (...)
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  37.  14
    Shame and the Confucian Idea of Yi.Yinghua Lu - 2018 - International Philosophical Quarterly 58 (1):5-18.
    This paper analyzes the relation between shame and a Confucian notion of yi, especially through discussions from Confucius and Mencius. Section one clarifies Menciuss position that (...)righteousness is both external and internal. Although this idea includes rules, it is primarily something intended by our innate moral feelings. Section two illustrates the point that if ones action is not right, the feeling of shame spontaneously arises and motivates a self-correction. This section also clarifies the difference between the idea of shame in Max Scheler and in Confucian thought. Section three compares absolute yi with general li as well as the roles that shame and duty play in relation to ren. (shrink)
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  38.  62
    Spinoza on Being Sui Iuris and the Republican Conception of Liberty.Justin D. Steinberg - 2008 - History of European Ideas 34 (3):239-249.
    Spinoza's use of the phrasesui iurisin the Tractatus Politicus gives rise to the following paradox. On the one hand, one is said to be (...)sui iuris to the extent that one is rational; and to the extent that one is rational, one will steadfastly obey the laws of the state. However, Spinoza also states that to the extent that one adheres to the laws of the state, one is not sui iuris, but rather stands under the power [sub potestate] of the state . It seems, then, that to the extent that one is sui iuris, one will not, in fact, be sui iuris. In this paper, I offer an interpretation of Spinoza's notion of being sui iuris that enables us to overcome this paradox and sheds light on Spinoza's relationship to the republican tradition. I work towards this goal by distinguishing between two ways in which Spinoza uses the locution, which correspond to two different conceptions of power: potentia and potestas. This distinction not only allows us to save Spinoza from internal inconsistency, it also enables us to see one important way in which Spinoza stands outside of the republican tradition, since he conceives of liberty not as constituted by independence, or citizenship in a res publica, but as being sui iuris in the first sense described above: being powerful. (shrink)
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  39.  8
    Is Vagueness Sui Generis?1.David Barnett - 2009 - Australasian Journal of Philosophy 87 (1):5-34.
    On the dominant view of vagueness, if it is vague whether Harry is bald, then it is unsettled, not merely epistemically, but metaphysically, whether Harry is bald. (...)
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  40.  21
    The Concept of Yi () in the Mencius and Problems of Distributive Justice.Sor-Hoon Tan - 2014 - Australasian Journal of Philosophy 92 (3):489-505.
    This paper examines attempts to find a conception of justice in early Confucian contexts, focusing on the concept of yi (translated as ?appropriateness?, ?right?, ?rightness?, even ?justice?) (...)
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  41.  30
    Surgical Innovation as Sui Generis Surgical Research.Mianna Lotz - 2013 - Theoretical Medicine and Bioethics 34 (6):447-459.
    Successful innovativeleapsin surgical technique have the potential to contribute exponentially to surgical advancement, and thereby to improved health outcomes for patients. Such innovative leaps often (...)
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  42.  57
    Yi on 2.Joongol Kim - 2010 - Philosophia Mathematica 18 (3):329-336.
    Byeong-Uk Yi has argued that number words liketwoprimarily function as numerical predicates as inSocrates and Hippias are two ’, and other grammatical uses of (...)
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  43.  36
    Liber Est Causa Sui”.Jamie Anne Spiering - 2011 - Review of Metaphysics 65 (2):351-376.
    This article asks how we should understand the maxim liber est causa sui when we encounter it in the writings of Thomas Aquinas. The maximmost easily (...) translated asthe free is the cause of itself” – is taken from the first book of Aristotles Metaphysics,and Thomas uses it when he needs to show that something, or someone, is free. The first section of this paper shows that Thomas does not intend us to understand the maxim as indicating self-creation: as he himself often says, Nihil est causa sui. The second part of this paper argues that Thomas intended us to understand something more than agent causality or actingfrom oneselfwhen he cited this maxim. Thomass meaning when citing this maxim includes Aristotles meaning in writing it, and Aristotle did not primarily mean that the free being caused itself to act. Instead, he meant that the free being acted for the sake of an end that was its ownit actedfor its own sake.” Passages in which Thomas cites the maximparticularly De veritate 24.1must be understood to include two senses of causa sui. When Thomas applies the words causa suito something, he does not simply mean that its actions are from itself or a se; he also intends to signify that its actions arefor its own sakeor propter se. (shrink)
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  44.  20
    The Exhaustion Particles in the Yi Group: A Unified Approach to All, the Completive and the Superlative.Gerner Matthias - 2007 - Journal of Semantics 24 (1):27-72.
    The exhaustion particles of the Yi languages are sentence-end morphemes with a surprising wealth of possible interpretations. With gradeable states they convey the meaning of superlative, (...)with accomplishments they function as completive particle, and in ungradeable states, activities or achievements they act as all particles, i.e. as universal non-distributive quantifiers, on the first argument. A unified account of the all -, completive - and superlative -meanings is proposed. It is argued that all three notions basically divide their respective domain into three types: a singular domain type, a quantized domain type and a homogeneous domain type. For events there is also a fourth domain type, the bounded domain type, which does not have an analogy with objects and states. Object-denotations Event-denotations State-denotations Singular Individual OD Punctual ED Ungradeable SD Quantized Quantized OD Quantized ED State with quantized comparison class BoundedBounded EDHomogeneous Homogeneous OD Homogeneous ED State with homogeneous comparison class The all -, the completive - and the superlative -meanings of the exhaustion particles have in common that they are incompatible with entities from the singular domain type, pragmatically implausible with entities from the homogeneous domain type, and compatible with entities from the quantized domain type. (shrink)
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  45.  16
    Seemings as Sui Generis.Blake McAllister - 2018 - Synthese 195 (7):3079-3096.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent (...)
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  46. Manufacturing Religion: The Discourse on Sui Generis Religion and the Politics of Nostalgia.Russell T. McCutcheon - 1997 - Oxford University Press USA.
    In this new book, author Russell McCutcheon offers a powerful critique of traditional scholarship on religion, focusing on multiple interrelated targets. Most prominent among these are the (...)
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  47.  32
    The Exhaustion Particles in the Yi Group: A Unified Approach to All, the Completive and the Superlative.Matthias Gerner - 2007 - Journal of Semantics 24 (1):27-72.
    The exhaustion particles of the Yi languages (Tibeto-Burman languages from Southwest China) are sentence-end morphemes with a surprising wealth of possible interpretations. With gradeable states they (...) convey the meaning of superlative (‘most’), with accomplishments they function as completive particle (‘exhaustively’), and in ungradeable states, activities or achievements they act as all particles, i.e. as universal non-distributive quantifiers, on the first argument. A unified account of the all-, completive- and superlative-meanings is proposed. It is argued that all three notions basically divide their respective domain (= objects, events or states) into three types: a singular domain type, a quantized domain type and a homogeneous domain type. For events there is also a fourth domain type, the bounded domain type, which does not have an analogy with objects and states. Object-denotationsEvent-denotationsState-denotationsSingularIndividual ODPunctual EDUngradeable SDQuantizedQuantized ODQuantized EDState with quantized comparison classBoundedBounded EDHomogeneousHomogeneous ODHomogeneous EDState with homogeneous comparison classThe all-, the completive- and the superlative-meanings of the exhaustion particles have in common that they are incompatible with entities from the singular domain type, (in general) pragmatically implausible with entities from the homogeneous domain type, and compatible with entities from the quantized domain type. (shrink)
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  48.  27
    Seemings as Sui Generis.Blake McAllister - 2017 - Synthese:1-18.
    The epistemic value of seemings is increasingly debated. Such debates are hindered, however, by a lack of consensus about the nature of seemings. There are four prominent (...)
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  49.  25
    The Moral Development in Stoic Oikeiôsis and Wang Yang-MingsWan Wu Yi Ti’.Jiangxia Yu - 2017 - Asian Philosophy 27 (2):150-173.
    The Neo-Confucian notion of wan wu yi ti 万物一体 and Stoic oikeiôsis both come up with a motivational basis for the expansion of concern, but one (...)of the toughest problems in them is how to elaborate on selfhood and selfother relation in moral development. This paper takes a comparative view of Hieroclesfragments and a few other relevant Stoic texts and Wang Yang-mings Inquiry on the Great Learning, and argues that doing so helps eliminate some confusions concerning selfhood and selfother relation. My claim is that the concept of the Stoic oikeiôsis and the concept of Wangswan wu yi tihave different ideas on selfhood and the selfother relation while showing similarities in basing the ideal of self-development on the original unity between self and world. (shrink)
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  50.  13
    A Korean Confucian Way of Life and Thought: The Chasŏngnok by Yi Hwang[REVIEW]Youngsun Back - 2018 - Philosophy East and West 68 (2):626-629.
    Edward Y. J. Chung's A Korean Confucian Way of Life and Thought is great news to the field of Korean philosophy. It has been some twenty (...)years since Chung, one of the few experts on Korean Confucianism in English-speaking academia, published his first monograph on Yi Hwang and Yi Yi in 1995,1 and now we are able to see and savor another fruit of Chung's lifelong scholarship. This time, by providing an English translation of T'oegye's own work, Chung lays a stepping-stone for readers to gain direct access to the scholarly life of T'oegye.Given this purpose, I think Chung's choice of the Chasŏngnok 自省録 is not only critical, because this work has not... (shrink)
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