Results for 'Chui Wai Yip'

544 found
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  1.  28
    Young Children's Understanding of Teaching and Learning and Their Theory of Mind Development: A Causal Analysis from a Cross-Cultural Perspective.Wang Zhenlin, Wang X. Christine & Chui Wai Yip - 2017 - Frontiers in Psychology 8.
  2.  64
    Defining Chinese Folk Religion: A Methodological Interpretation.Wai Yip Wong - 2011 - Asian Philosophy 21 (2):153 - 170.
    The major dilemma of defining Chinese folk religion was that it could be defined neither by its belief contents nor characteristics, as these might also be found in other religious traditions. The fact that it did not involve any authoritative doctrine, scripture or institution has also made treating it as a religion problematic. To solve the problem, I survey the major theories proposed by both Western and Chinese scholars concerned with the methodological issues of defining this nameless religion, and develop (...)
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  3.  25
    Effectiveness of a Malaysian Media Intervention Workshop: Safe Reporting on Suicide.Jane Tze Yn Lim, Qijin Cheng, Yin Ping Ng, Kai Shuen Pheh, Ravivarma Rao Panirselvam, Kok Wai Tay, Joanne Bee Yin Lim, Wen Li Chan, Amer Siddiq Amer Nordin, Hazli Zakaria, Sara Bartlett, Jaelea Skehan, Ying-Yeh Chen, Paul Siu Fai Yip, Shamsul Azhar Shah & Lai Fong Chan - 2021 - Frontiers in Psychology 12:666027.
    Background:Suicide remains an important cause of premature deaths and draws much media attention. However, unsafe reporting and portrayal of suicides by the media have been associated with increased risk of suicidal behavior. Current evidence suggests that media capacity-building could potentially prevent suicide. However, there are still knowledge gaps in terms of a lack of data on effective strategies for improving awareness and safe reporting of suicide-related media content. This study aims to investigate the effectiveness of a workshop conducted with members (...)
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  4.  35
    When Tongzhi Marry: Experiments of Cooperative Marriage between Lalas and Gay Men in Urban China.Stephanie Yingyi Wang - 2019 - Feminist Studies 45 (1):13-35.
    In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 13 Stephanie Yingyi Wang When Tongzhi Marry: Experiments of Cooperative Marriage between Lalas and Gay Men in Urban China Ang Lee’s film The Wedding Banquet could be classic introductory material for tongzhi studies and, particularly, for research on cooperative marriage.1 In the film, Wai-Tung, a Taiwanese landlord who lives happily with his American boyfriend Simon in New York, (...)
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  5.  37
    Language, Truth, and Literary Interpretation: A Cross-cultural Examination.Yanfang Tang - 1999 - Journal of the History of Ideas 60 (1):1-20.
    In lieu of an abstract, here is a brief excerpt of the content:Language, Truth, and Literary Interpretation: A Cross-cultural ExaminationYanfang TangReflections on the philosophy of language in China and the West suggest that philosophers’ critiques of language center on two issues: its inadequacy and its metaphoricity. The former indicates the inability of the signifier to capture the multiplicity of the signified, whereas the latter reflects the semantic surplus of the signifier over its referent. While modern Western philosophers focus on the (...)
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  6. Honing the Haptics of the Heart: A New Defence of the Perceptual Theory of Emotion.Brandon Yip - forthcoming - Erkenntnis:1-24.
    According to the perceptual theory of emotion, emotions are evaluative perceptions. However, emotions involve us in a way that regular perception does not and this has led to two influential objections to the perceptual theory have emerged. According to the first objection, the perceptual theory is false because the phenomenology of emotion is the phenomenology of response. According to the second objection, the perceptual theory is false because emotions are susceptible to evaluations of rationality and reason-responsiveness. In this essay, I (...)
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  7. The Transformation of Emotion: First and Third Person Perspectives in Developmental Context.Brandon Yip - 2021 - Australasian Philosophical Review 5 (4):389-395.
    Shun argues that the distinction made between emotions experienced from the first-person perspective and those from the third-person perspective does not capture our everyday emotional experience. My proposal is that even if we accept this claim, first- and third-person perspective taking is still crucial in the development of our emotional psychology. This is so in two respects. First, the features of intimacy and impartiality that mark adult emotional response are a product of a developmental process that involves perspective taking. Second, (...)
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  8. Emotion as High-level Perception.Brandon Yip - 2021 - Synthese 199 (3-4):7181-7201.
    According to the perceptual theory of emotions, emotions are perceptions of evaluative properties. The account has recently faced a barrage of criticism recently by critics who point out varies disanalogies between emotion and paradigmatic perceptual experiences. What many theorists fail to note however, is that many of the disanalogies that have been raised to exclude emotions from being perceptual states that represent evaluative properties have also been used to exclude high-level properties from appearing in the content of perception. This suggests (...)
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  9.  30
    Conceptual metaphors in gesture.Kawai Chui - 2011 - Cognitive Linguistics 22 (3):437–458.
    This study investigates metaphoric gestures in face-to-face conversation. It is found that gestures of this kind are mainly performed in the central gesture space with noticeable and discernable configurations, providing visible evidence for cross-domain cognitive mappings and the grounding of conceptual metaphors in people's recurrent bodily experiences and in what people habitually do in social and cultural practices. Moreover, whether metaphorical thinking is conveyed by gesture exclusively or along with metaphoric speech, the manual enactment of even conventional metaphors manifests dynamism (...)
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  10. Skilful performances and the Zhuangzi's lessons on orientation.Wai Wai Chiu - 2019 - In Karyn Lai & Wai Wai Chiu, Skill and Mastery Philosophical Stories from the Zhuangzi. London: Rowman and Littlefield International.
     
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  11.  28
    Residues of Justice: Literature, Law, Philosophy.Wai Chee Dimock - 1996 - University of California Press.
    In this arresting book, Wai Chee Dimock takes on the philosophical tradition from Kant to Rawls, challenging its conception of justice as foundational, self-evident, and all-encompassing. The idea of justice is based on the premise that the world can be resolved into commensurate terms: punishment equal to the crime, redress equal to the injury, benefit equal to the desert. Dimock focuses, however, on what remains unexhausted, unrecovered, and noncorresponding in the exercise of justice. To honor these "residues," she turns to (...)
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  12. (1 other version)Emotions as modulators of desire.Brandon Yip - 2021 - Philosophical Studies 179 (3):855-878.
    We commonly appeal to emotions to explain human behaviour: we seek comfort out of grief, we threaten someone in anger and we hide in fear. According to the standard Humean analysis, intentional action is always explained with reference to a belief-desire pair. According to recent consensus, however, emotions have independent motivating force apart from beliefs and desires, and supplant them when explaining emotional action. In this paper I provide a systematic framework for thinking about the motivational structure of emotion and (...)
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  13.  27
    Enhanced accessibility of ignored neutral and negative items in nonclinical dissociative individuals.Chui-De Chiu - 2018 - Consciousness and Cognition 57 (C):74-83.
  14.  8
    Planetary time and global translation.Wai Chee Dimock - 2003 - Common Knowledge 9 (3):488-507.
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  15. 路德、喀爾文以及其他人.Yip-Mei Loh - 2022 - Taipei: Translated by Yip Mei Loh.
    This book is a German-to-Mandarin translation of 'Luther, Calvin und die anderen – Die Reformation und ihre Folgen', by Armin Kohnle.
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  16.  17
    Die Leidenschaft der Liebe: Schelers Liebesbegriff als eine Antwort auf Nietzsches Kritik an der christlichen Moral und seine soteriologische Bedeutung.Wai Hang Ng - 2009 - New York: Lang.
    Max Schelers Auseinandersetzung mit Nietzsches Kritik an der christlichen bzw. christlich inspirierten Moral ist Gegenstand dieser Untersuchung. Darin lasst sich Schelers phanomenologisches Verstandnis der Liebe erschliessen, das einerseits Nietzsches Kritik apologetisch zwingend beantwortet und andererseits das Gedankengut Nietzsches aufgreift. Schelers Anlehnung an Nietzsche zeigt sich deutlich in seinem Kampf gegen den modernen Altruismus, gegen den Scheler mit ausserster Scharfe das christliche Verstandnis der Liebe abgrenzt. Daruber hinaus entwickelt der Autor in seinem Buch Schelers Verstandnis der Liebe weiter in Hinsicht auf (...)
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  17.  13
    Saving Life or Trumping Autonomy? A Question for Health Care Providers.Sobia Idrees Wais & Mohammad Qarani - 2015 - Journal of Clinical Research and Bioethics 6 (5).
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  18.  62
    The Nature and Normativity of Emotion.Brandon Yip - 2023 - Dissertation, Australian National University
    My dissertation is an exploration of the role of emotion in our moral and social lives. It consists of a series of essays that explore the nature and normativity of emotion structured into two large sections. The first section explores the nature of emotion, where I attempt to provide a philosophical psychology of emotion that explains its centrality to our normative nature. Essentially, I argue that emotions are evaluative perceptions that have a direct modulatory effect on our motivational profile. The (...)
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  19.  59
    Misattributing the Source of Self-Generated Representations Related to Dissociative and Psychotic Symptoms.Chui-De Chiu, Mei-Chih Meg Tseng, Yi-Ling Chien, Shih-Cheng Liao, Chih-Min Liu, Yei-Yu Yeh & Hai-Gwo Hwu - 2016 - Frontiers in Psychology 7.
  20. Being Seen and Being with Others: Shame and Interpersonal Relationships.Brandon Yip - forthcoming - American Philosophical Quarterly.
    I seek to vindicate heteronomous shame: shame that one experiences in response to a judgment from another that one does not accept. I suggest that such experiences are instances of interpersonal shame. This is shame that involves a sensitivity to interpersonal ideals, whose instantiation depends partly on the attitudes of others. I defend the importance of such shame by showing how vulnerability to others is a constitutive part of rich interpersonal relationships. The account both casts light on and vindicates the (...)
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  21. (1 other version)Assertion, Stakes and Expected Blameworthiness: An Insensitive Invariantist Solution to the Bank Cases.Brandon Yip - 2020 - Erkenntnis (4):1501-1519.
    Contextualists and Subject Sensitive Invariantists often cite the knowledge norm of assertion as part of their argument. They claim that the knowledge norms in conjunction with our intuitions about when a subject is properly asserting in low or high stakes contexts provides strong evidence that what counts as knowledge depends on practical factors. In this paper, I present new data to suggest they are mistaken in the way they think about cases involving high and low stakes and I show how (...)
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  22. Intellectual Humility without Limits: Magnanimous Humility, Disagreement and the Epistemology of Resistance.Brandon Yip - 2024 - Philosophy and Phenomenological Research.
    In this paper, I provide a characterisation of a neglected form of humility: magnanimous humility. Unlike most contemporary analyses of humility, magnanimous humility is not about limitations but instead presupposes that one possesses some entitlement in a context. I suggest that magnanimous intellectual humility (IH) consists in a disposition to appropriately refrain from exercising one’s legitimate epistemic entitlements because one is appropriately motivated to pursue some epistemic good. I then shown that Magnanimous IH has an important role to play in (...)
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  23.  44
    The Transformation from Traditional Nonprofit Organizations to Social Enterprises: An Institutional Entrepreneurship Perspective.Wai Wai Ko & Gordon Liu - 2020 - Journal of Business Ethics 171 (1):15-32.
    The development of commercial revenue streams allows traditional nonprofit organizations to increase financial certainty in response to the reduction of traditional funding sources and increased competition. In order to capture commercial revenue-generating opportunities, traditional nonprofit organizations need to deliberately transform themselves into social enterprises. Through the theoretical lens of institutional entrepreneurship, we explore the institutional work that supports this transformation by analyzing field interviews with 64 institutional entrepreneurs from UK-based social enterprises. We find that the route to incorporate commercial processes (...)
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  24. What Williamson's anti-luminosity argument really is.Wai-Hung Wong - 2008 - Pacific Philosophical Quarterly 89 (4):536-543.
    Abstract: Williamson argues that when one feels cold, one may not be in a position to know that one feels cold. He thinks this argument can be generalized to show that no mental states are such that when we are in them we are in a position to know that we are in them. I argue that his argument is a sorites argument in disguise because it relies on the implicit premise that warming up is gradual. Williamson claims that his (...)
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  25. End-of-Life Decision Making in Hong Kong: The Appeal of the Shared Decision Making Model.Chun Kit Chui, Julian Chuk-Ling Lai, Kam Hung Wong, M. W. Tse Doris & Ho Mun Chan - 2015 - In Ruiping Fan, Family-Oriented Informed Consent: East Asian and American Perspectives. Cham: Springer Verlag.
     
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  26.  51
    Tension and harmony : a comment on Chenyang Li’s The Confucian philosophy of harmony.Chiu Wai Wai - 2017 - Philosophy East and West 67 (1):237-245.
    Chenyang Li’s new book, The Confucian Philosophy of Harmony, challenges current interpretations of Confucianism by focusing on a long neglected idea — harmony. It also challenges an ideology, found in both the East and the West, that harmony is either static conformity or well-disguised conflict. As Li explains, the book is a reclamation of ‘harmony’ for its proper use in designating the kind of harmony advocated in traditional Chinese thought and, mainly, Confucianism.1 Li does this by carefully examining the status (...)
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  27.  33
    Zhuangzi’s idea of “spirit” : self, thinging things and the nourishment of life.Wai Wai Chiu - unknown
  28. Mary Hays (1759-1843).Frances A. Chui - 2023 - In Marnie Hughes-Warrington & Daniel Woolf, History from loss: a global introduction to histories written from defeat, colonization, exile and imprisonment. New York: Routledge.
     
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  29.  7
    《歐利根駁斥柏拉圖》.Yip-Mei Loh - 2020 - Taipei, Taiwan:
    This book is an English-to-Chinese translation of 'Origen Against Plato', by Mark Julian Edwards.
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  30. God in Jesus, a Daemonion in Socrates and their Respective Divine Communication.Yip-Mei Loh - 2018 - International Journal of Humanities and Social Science 12 (2):321-326.
    Jesus and Socrates shared a remarkable gift; a channel of inner spiritual communication, to afford them truthful guidance in their respective religious discourse. Jesus is part of the Trinity; he is the Son, the Son of God. In mortal life he is the son of a carpenter. He called on all peoples to repent of their sins but fell foul of the authorities and was crucified. Socrates was an ancient Greek philosopher and the son of an artisan. His mission is (...)
     
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  31.  69
    The Yin‐Yang‐Wu‐Hsing doctrine in the textual tradition of Tokugawa Japanese Agriculture.Wai-Ming Ng - 1998 - Asian Philosophy 8 (2):119 – 128.
    Japanese agricultural scholarship reached its peak in the Tokugawa period (1603-1868). Most of its representative works were imbued with the Chinese metaphysical doctrine of yin-yang-wu-hsing. They used the ideas of yin-yang, wu-hsing, yun-ch'i, hexagrams, and feng-shui extensively to develop their views and to explain various practices. There were two different attitudes towards Chinese concepts among Tokugawa scholars. Some regarded Chinese ideas as universal principles, and faithfully introduced them to Japan, whereas some were faced with the problem of national identity and (...)
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  32. Interpretive Charity, Massive Disagreement, and Imagination.Wai-Hung Wong - 1999 - Canadian Journal of Philosophy 29 (1):49-74.
    I argue that it is a main theme of Davidson's theory of interpretation that interpretive charity implies the impossibility of massive disagreement. There is clear textual support for that. I then argue that from the first-person point of view of a full-blooded interpreter, the theme must be accepted; and that is precisely why Davidson accepts it. If massive disagreement between speaker and interpreter seems to us easy to imagine, it is only because the imagination involved is third-personal and not full-blooded.
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  33.  48
    Why the professional-Client Ethic is Inadequate in Mental Health Care.Wai-Ching Leung - 2002 - Nursing Ethics 9 (1):51-60.
    Patients who are subject to compulsory care constitute a substantial proportion of the work-load of mental health professionals, particularly psychiatric nurses. This article examines the traditional ‘beneficence-autonomy’ approach to ethics in compulsory psychiatric care and evaluates it against the reality of daily practice. Risk to the public has always been an important but often unacknowledged consideration. Inequalities exist among ethnic and socio-economic groups and there is a lack of agreement on what constitutes mental disorder. Two major changes in compulsory psychiatric (...)
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  34. Meaningfulness and Identities.Wai-Hung Wong - 2008 - Ethical Theory and Moral Practice 11 (2):123-148.
    Three distinct but related questions can be asked about the meaningfulness of one's life. The first is 'What is the meaning of life?', which can be called 'the cosmic question about meaningfulness'; the second is 'What is a meaningful life?', which can be called 'the general question about meaningfulness'; and the third is 'What is the meaning of my life?', which can be called 'the personal question about meaningfulness'. I argue that in order to deal with all three questions we (...)
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  35.  40
    (1 other version)Interaction effects in software piracy.Eric Kin-wai Lau - 2007 - Business Ethics, the Environment and Responsibility 16 (1):34-47.
    The paper presents an exploratory attempt to analyse self‐reported leniency toward software piracy systematically, using an approach based on empirical factors, rather than ethical factors. The empirical factors studied were: social acceptance of software piracy; the cost of original software; urgency of the subject's need for software; availability of original software; knowledge of computer software copyright law; gender; monthly household income; and education level. It provides new insights to software companies and government officials who are developing programmes to promote the (...)
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  36.  64
    The Semantic Concept of Truth in Pre-Han Chinese Philosophy.Wai Ch'un1 Leong - 2015 - Dao: A Journal of Comparative Philosophy 14 (1):55-74.
    In this paper I argue, contrary to Chad Hansen’s view , that pre-Han 漢 Chinese philosophy has the semantic concept of truth. Hansen argues that, first, pre-Han Chinese thinkers do not have motivations to introduce the concept of truth in their philosophy due to their peculiar theory of language; second, the concept does not fit well with philosophical texts at that time, and in particular, the Mozi 墨子 text about the three standards of doctrine. However, I argue that Chinese thinkers (...)
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  37.  13
    Model simplification by asymptotic order of magnitude reasoning.Kenneth Man-kam Yip - 1996 - Artificial Intelligence 80 (2):309-348.
  38.  45
    Resolving the paradox of the active user: stable suboptimal performance in interactive tasks.Wai-Tat Fu & Wayne D. Gray - 2004 - Cognitive Science 28 (6):901-935.
    This paper brings the intellectual tools of cognitive science to bear on resolving the “paradox of the active user” [Interfacing Thought: Cognitive Aspects of Human–Computer Interaction, Cambridge, MIT Press, MA, USA]—the persistent use of inefficient procedures in interactive tasks by experienced or even expert users when demonstrably more efficient procedures exist. The goal of this paper is to understand the roots of this paradox by finding regularities in these inefficient procedures. We examine three very different data sets. For each data (...)
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  39.  16
    Remember walking in their shoes? The relation of self-referential source memory and emotion recognition.Chui-De Chiu, Alfred Pak-Kwan Lo, Frankie Ka-Lun Mak, Kam-Hei Hui, Steven Jay Lynn & Shih-Kuen Cheng - 2024 - Cognition and Emotion 38 (1):120-130.
    Deficits in the ability to read the emotions of others have been demonstrated in mental disorders, such as dissociation and schizophrenia, which involve a distorted sense of self. This study examined whether weakened self-referential source memory, being unable to remember whether a piece of information has been processed with reference to oneself, is linked to ineffective emotion recognition. In two samples from a college and community, we quantified the participants’ ability to remember the self-generated versus non-self-generated origins of sentences they (...)
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  40.  39
    Zhuangzi and the co-existence with nature : going beyond a human perspective.Wai Wai Chiu - unknown
  41.  35
    Incarceration and Family Stress as Understood through the Family Process Theory: Evidence from Hong Kong.Wing Hong Chui - 2016 - Frontiers in Psychology 7:185035.
    The myriad of negative effects brought about by the incarceration of a family member have consistently been demonstrated in research. However, previous works have tended to focus on the perspectives of family members separately, rather than exploring the dynamic relationships within the family as an entire unit. Moreover, such research is still limited in the Chinese cultural context. Thus, the current study aimed to examine the applicability of the Family Process Theory on a small sample of Chinese fathers who were (...)
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  42.  29
    No Recipe for the Visible.Wai-Shun Hung - 2013 - Philosophy Today 57 (3):295-302.
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  43.  5
    《奧古斯丁-哲學思想導論》.Yip-Mei Loh - 2021 - Taipei, Taiwan:
    This book is a German-to-Chinese translation of 'Augustine', by Christoph Horn.
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  44. The Theory of Lux and Lumen in the Bible and Plotinus.Yip-Mei Loh - 2019 - Monthly Review of Philosophy and Culture 4 (46):123-140.
     
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  45. Affirming the California Experience with Affirmative Action.Gwendolyn Yip & Karen Narasaki - 1996 - Nexus 1:22.
    -/- CONCLUSION “The experience in California is clear. Affirmative action has helped to dismantle barriers such as "old boys' networks" that have excluded not only women and individuals of racial or ethnic minorities, but also white American men who did not belong to networks of privilege. Affirmative action has also worked to ensure that our schools, workplaces, and other social institutions fully use our diverse talents, thereby helping our government and social institutions to better serve their communities. -/- In short, (...)
     
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  46. The skeptical paradox and the indispensability of knowledge-beliefs.Wai-Hung Wong - 2005 - Synthese 143 (3):273-290.
    Some philosophers understand epistemological skepticism as merely presenting a paradox to be solved, a paradox given rise to by some apparently forceful arguments. I argue that such a view needs to be justified, and that the best way to do so is to show that we cannot help seeing skepticism as obviously false. The obviousness (to us) of the falsity of skepticism is, I suggest, explained by the fact that we cannot live without knowledge-beliefs (a knowledge-belief about the world is (...)
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  47. The forger : The use of things.Wai Wai Chiu - 2019 - In Karyn Lai & Wai Wai Chiu, Skill and Mastery Philosophical Stories from the Zhuangzi. London: Rowman and Littlefield International.
     
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  48.  38
    Fictionally fictional object: the alleged objecthood of nothingness.Wai Lok Cheung - forthcoming - Asian Studies.
    Nothingness is inconceivable, yet at the same time it is not inconceivable because it is actually referred to. I propose several accessibility relations to illustrate that nothingness is not an object at all. The fictional object that Sherlock Holmes is belongs to the domain of some semantic context, but the fictionally fictional object that nothingness is does not. Based on this idea, I will also discuss the semantics of “Nothingness does not exist”. How is it that it is not an (...)
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  49.  92
    Zhuangzi’s idea of ‘spirit’: acting and ‘thinging things’ without self-assertion.Wai Wai Chiu - 2016 - Asian Philosophy 26 (1):38-51.
    ABSTRACTIn contrast to his contemporaries who take the heart–mind as the ruler of a person, Zhuangzi suggests that one’s action is guided by the spirit. Questions arise as one articulates the function of spirit and its relationship with the heart–mind. In this article, I articulate the relationship between heart–mind and spirit to show three points: first, spirit is a kind of qi 氣 that can be tied or run smoothly, or rather the mechanism triggered by the functioning of smooth qi. (...)
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  50.  17
    Visuospatial perspective shifting and relational self-association in dispositional shame and guilt.Chui-De Chiu, Cheuk Ying Siu, Hau Ching Ng & Mark W. Baldwin - 2021 - Consciousness and Cognition 92 (C):103140.
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