Results for 'Shuxian Lai'

821 found
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  1.  36
    Attentional Bias to Beauty with Evolutionary Benefits: Evidence from Aesthetic Appraisal of Landscape Architecture.Wei Zhang, Xiaoxiang Tang, Xianyou He & Shuxian Lai - 2018 - Frontiers in Psychology 9.
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  2.  9
    Ru jia zhe xue yan jiu: wen ti, fang fa ji wei lai kai zhan.Shuxian Liu - 2010 - Shanghai: Shanghai gu ji chu ban she. Edited by Shuo Dongfang.
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  3.  15
    Liu Shuxian wen ji.Shuxian Liu - 2020 - Beijing: Zhongguo ren min da xue chu ban she.
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  4.  23
    The Predicting Power of Cognitive Fluency for the Development of Utterance Fluency in Simultaneous Interpreting.Shuxian Song & Dechao Li - 2020 - Frontiers in Psychology 11.
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  5.  25
    Chen Lai jiang tan lu.Lai Chen - 2014 - Beijing: Jiu zhou chu ban she.
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  6.  25
    Chen Lai ru xue si xiang lu: shi dai de hui ying he si kao.Lai Chen - 2014 - Shanghai Shi: Hua dong shi fan da xue chu ban she.
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  7. Chen Lai zi xuan ji.Lai Chen - 1997 - Guilin Shi: Guangxi shi fan da xue chu ban she.
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  8.  18
    Ru xue, wen hua yu zong jiao: Liu Shuxian xian sheng qi zhi shou qing lun wen ji.Shuxian Liu, Minghui Li, Haiyan Ye & Zongyi Zheng (eds.) - 2006 - Taibei Shi: Taiwan xue sheng shu ju.
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  9.  44
    Which Factor Is More Relevant to the Effectiveness of the Cognitive Intervention? A Meta-Analysis of Randomized Controlled Trials of Cognitive Training on Symptoms and Executive Function Behaviors of Children With Attention Deficit Hyperactivity Disorder.Shuxian Chen, Jinglong Yu, Qiang Zhang, Jin Zhang, Ying Zhang & Junhong Wang - 2022 - Frontiers in Psychology 12.
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  10.  45
    Contemporary Neo-Confucianism: Its background, varieties, emergence, and significance.Shuxian) Liu - 2003 - Dao: A Journal of Comparative Philosophy 2 (2):213-233.
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  11.  13
    Dang dai xin ru jia ren wu lun.Shuxian Liu & Dang dai xin ru xue guo ji xue shu hui yi (eds.) - 1994 - Daibei Shi: Wen jin zhu ban she.
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  12. Zhongguo zhe xue yu xian dai hua.Shuxian Liu - 1980 - Taibei: Shi bao wen hua chu ban shi ye you xian gong si.
  13. Li in the "Analects": Training in Moral Comptence and the Question of Flexibility.Karyn Lai - 2006 - Philosophy East and West 56 (1):69 - 83.
    It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...)
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  14.  44
    Essentials of contemporary Neo-Confucian philosophy.Shuxian Liu - 2003 - Westport, Conn.: Praeger.
    This is the first book in English to study the thoughts of Contemporary Neo-Confucian philosophers in great depth.
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  15.  42
    The Self-Overcoming of Nihilism.Whalen Lai - 1992 - Philosophy East and West 42 (3):542-546.
  16.  40
    Quality of life and ethics: A concept analysis.Laís Fumincelli, Alessandra Mazzo, José Carlos Amado Martins & Isabel Amélia Costa Mendes - 2019 - Nursing Ethics 26 (1):61-70.
    Background: In health, ethics is an essential aspect of practice and care and guarantees a better quality of life for patients and their caregivers. Objective: To outline a conceptual analysis of quality of life and ethics, identifying attributes, contexts and magnitudes for health. Method: A qualitative design about quality of life and ethics in health, considering the evolutionary approach in order to analyse the concept. To collect the data, a search was done using the keywords ethic*, quality of life and (...)
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  17. Dang dai ru xue lun ji: chuan tong yu chuang xin.Shuxian Liu (ed.) - 1995 - Taibei shi: Zhong yang yan jiu yuan Zhongguo wen zhe yan jiu suo chou bei chu.
     
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  18.  5
    Xin shi dai zhe xue de xin nian yu fang fa =.Shuxian Liu - 2005 - Wuhan: Hubei jiao yu chu ban she.
    本书主要对东西文化和中西印哲学作了相当广泛的讨论,涵摄科学哲学、文化哲学、人生哲学、宗教哲学、历史哲学、比较哲学等方面的内容,表现出超越式的融合趋向。.
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  19.  23
    Ru xue fa zhan yu jin hua: Chen Lai jiang tan lu.Lai Chen - 2019 - Taibei Shi: Song bo chu ban shi ye you xian gong si.
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  20. Gao tang shen nü yu Weinasi: Zhong xi wen hua zhong di ai yu mei zhu ti.Shuxian Ye - 1997 - Beijing: Zhongguo she hui ke xue chu ban she.
     
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  21.  11
    "Lun yu": da chuan tong shi ye de xin ren shi = Lunyu dachuantong sheye de xinrenshi.Shuxian Ye - 2020 - Wuhan Shi: Hubei ren min chu ban she. Edited by Bing Xiao.
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  22.  5
    Ru jia shen hua.Shuxian Ye & Qicui Tang (eds.) - 2011 - Guangzhou: Nan fang ri bao chu ban she.
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  23. (1 other version)Zhongguo shen hua zhe xue.Shuxian Ye - 1992 - [Peiking]: Xin hua shu dian jing xiao.
     
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  24. Li jie, quan shi yu ru jia chuan tong.Shuxian Liu & Zhende Yang (eds.) - 2007 - Taibei Shi: Zhong yang yan jiu yuan Zhongguo wen zhe yan jiu suo.
  25.  8
    Quan qiu lun li yu zong jiao dui hua.Shuxian Liu - 2006 - Shijiazhuang Shi: Hebei ren min chu ban she.
    本书通过对“理一分殊”所蕴涵的睿识卓见进行了现代的阐释,并将其作为原则运用到了当今的全球伦理与宗教对话之中。.
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  26.  22
    Ru jia si xiang de zhuan xing yu zhan wang.Shuxian Liu - 2010 - Shijiazhuang Shi: Hebei ren min chu ban she.
  27.  12
    Ru jia zhe xue de dian fan chong gou yu quan shi.Shuxian Liu - 2010 - Taibei Shi: Wan juan lou tu shu gu fen you xian gong si.
    本書是劉述先教授近四、五年發表的論文的結集。全書分為兩個部分。第一部:「當代新儒家義理的闡發與拓展」,泛論當代儒學精神性之傳承與開拓。第二部:「宋代理學的精神傳統與我的學術淵源」,申論宋明理學的精神世 界──以朱子為中心,並說明了當代儒者與作者在學術上的淵源。.
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  28.  5
    Ru xue de fu xing.Shuxian Liu - 2007 - Xianggang: Tian di tu shu you xian gong si.
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  29. Xian dai xin ru xue zhi sheng cha lun ji.Shuxian Liu - 2004 - Taibei Shi: Zhong yang yan jiu yuan Zhongguo wen zhe yan jiu suo.
     
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  30. Ziran and wuwei in the daodejing : An ethical assessment.Karyn Lai - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):325-337.
    In Daoist philosophy, the self is understood as an individual interdependent with others, and situated within a broader environment. Within this framework, the concept ziran is frequently understood in terms of naturalness or nature while wuwei is explained in terms of non-oppressive government. In many existing accounts, little is done to connect these two key Daoist concepts. Here, I suggest that wuwei and ziran are correlated, ethical, concepts. Together, they provide a unifying ethical framework for understanding the philosophy of the (...)
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  31.  11
    Lai Zhide ji =.Zhide Lai - 2021 - Chengdu Shi: Ba Shu shu she. Edited by Zhide Lai.
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  32. Lai Zhide quan ji (ji jiao).Zhide Lai - 2021 - Chongqing Shi: Chongqing chu ban she. Edited by Zhide Lai.
     
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  33.  39
    A potencialidade na filosofia da educação antiga e medieval.Lais Boveto & Terezinha Oliveira - 2021 - Educação E Filosofia 35 (74):779-811.
    A potencialidade na filosofia da educação antiga e medieval 1 Resumo: O texto aborda a potencialidade, na filosofia da educação antiga e medieval, como a capacidade de aperfeiçoamento da razão. A noção de paideia conduz essa reflexão, uma vez que perpassa o pensamento educacional desde a antiguidade clássica até a baixa Idade Média. Essa continuidade explicita a tradição da formação integral do homem que considerava os aspectos morais e políticos como uma totalidade indissociável. O encaminhamento teórico segue a concepção de (...)
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  34. Environmental Activism and the Fairness of Costs Argument for Uncivil Disobedience.Ten-Herng Lai & Chong-Ming Lim - 2023 - Journal of the American Philosophical Association 9 (3):490-509.
    Social movements often impose nontrivial costs on others against their wills. Civil disobedience is no exception. How can social movements in general, and civil disobedience in particular, be justifiable despite this apparent wrong-making feature? We examine an intuitively plausible account—it is fair that everyone should bear the burdens of tackling injustice. We extend this fairness-based argument for civil disobedience to defend some acts of uncivil disobedience. Focusing on uncivil environmental activism—such as ecotage (sabotage with the aim of protecting the environment)—we (...)
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  35. Artes plásticas.Laís Moura—Duas Artes Primitivas, Homem Comum, M. Silveira & Domingos Crippa—O. Humanismo Marxista - 1967 - Convivium: revista de filosofía 10.
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  36. Confucian moral thinking.Karyn L. Lai - 1995 - Philosophy East and West 45 (2):249-272.
    By examining fundamental Confucian concepts -- zhengming, ren, li, xiao, shu and dao -- the essay demonstrates that Confucian ways of thinking do not always fit neatly into categories such as 'moral' or rights'. The author provides a positive interpretation of certain Confucian ideas including: the concept of a person as a self- in- relation; the notion of responsibility as particularistic and dependent upon the kinds of relationships one has and the social positions one occupies; and the view of the (...)
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  37.  38
    Non-existent Things as Subject of Inference in Bhāviveka’s Dacheng Zhangzhen Lun.Lai Yan Fong - 2019 - Journal of Indian Philosophy 47 (4):795-810.
    This paper is a preliminary study of Bhāviveka’s Svātantrika-Mādhyamika justifications for taking non-existent things as the subject of an inference, based on his Dacheng Zhangzhen Lun. Bhāviveka’s treatment of inference is similar to that of Dignāga in that the subject is required to be existent. Bhāviveka also holds that, in a conventional sense, words refer to universals and to the existent entities that possess them, while the two are cognised together. However, in his inference for the unreality of unconditioned things, (...)
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  38.  77
    The public good that does the public good: A new reading of mohism.Whalen Lai - 1993 - Asian Philosophy 3 (2):125 – 141.
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  39. Learning from the confucians: Learning from the past.Karyn L. Lai - 2008 - Journal of Chinese Philosophy 35 (1):97-119.
    A distinguishing characteristic of Confucianism is its emphasis on learning (xue), is a key element in moral self cultivation. This paper discusses why learning from the experiences of those in the past is important in Confucian learning.
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  40.  75
    Confucian moral cultivation : Some parallels with musical training.Karyn Lai - 2003 - In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten, The moral circle and the self: Chinese and Western approaches. Chicago, Ill.: Open Court.
  41.  72
    The Concepts of Dao and Li in Song—Ming Neo-Confucian Philosophy.Chen Lai - 1999 - Contemporary Chinese Thought 30 (4):9-24.
    My friends, what I intend to do here is not simply to present a thesis. Rather, I will follow the main subject of this seminar, namely "The Possibilities and Questions in the Teaching and Transmitting Chinese Philosophy," concentrating in this lecture on the core concepts of neo-Confucianism.
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  42.  10
    Is ‘Remembering’ a Normative Concept?Changsheng Lai - 2024 - International Journal of Philosophical Studies 32 (4):404-427.
    There is a substantial disagreement in the literature over whether ‘remembering’ is a normative concept. Some philosophers have attempted to defend the normativity of ‘remembering’ by highlighting its normative importance or its conceptual affinities with ‘knowing’ or ‘duties’. This paper will first reveal defects of these existing normativist arguments. After that, I will propose and defend a new normativist argument, according to which the concept ‘remembering’ is partly constituted by a paradigmatically normative concept, namely ‘rational’. To be more specific, I (...)
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  43. Memory, Knowledge, and Epistemic Luck.Changsheng Lai - 2022 - Philosophical Quarterly 72 (4):896-917.
    Does ‘remembering that p’ entail ‘knowing that p’? The widely-accepted epistemic theory of memory answers affirmatively. This paper purports to reveal the tension between ETM and the prevailing anti-luck epistemology. Central to my argument is the fact that we often ‘vaguely remember’ a fact, of which one plausible interpretation is that our true memory-based beliefs formed in this way could easily have been false. Drawing on prominent theories of misremembering in philosophy of psychology, I will construct cases where the subject (...)
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  44.  14
    Marxist Contributions to Library Practice.Laís Lupim Santos Gomes & Gleice Pereira - 2024 - Logeion Filosofia da Informação 11 (1):e-7107.
    The research examines the impact of Marxist praxis on Library Science and Information Science through a methodological approach that combines bibliographic research and content analysis. The bibliographic research methodology involved systematic and critical consultation of sources such as specialized journals, reference works, and relevant studies available in academic databases like Brapci, Scielo, and Capes, as well as publications by renowned authors in Philosophy and Social Sciences. The research findings highlight the significance of Marxist praxis in transforming information services and managing (...)
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  45. Educação em ciência, tecnologia e sociedade para as engenharias : obstáculos e propostas.Laís Fraga, Henrique T. Novaes & Renato Dagnino - 2010 - In Renato Dagnino & Rafael de Brito Dias, Estudos sociais da ciência e tecnologia & política de ciência e tecnologia: alternativas para uma nova América Latina. [Campinas, Brazil]: GAPI Unicamp.
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  46. Political vandalism as counter‐speech: A defense of defacing and destroying tainted monuments.Ten-Herng Lai - 2020 - European Journal of Philosophy 28 (3):602-616.
    Tainted political symbols ought to be confronted, removed, or at least recontextualized. Despite the best efforts to achieve this, however, official actions on tainted symbols often fail to take place. In such cases, I argue that political vandalism—the unauthorized defacement, destruction, or removal of political symbols—may be morally permissible or even obligatory. This is when, and insofar as, political vandalism serves as fitting counter-speech that undermines the authority of tainted symbols in ways that match their publicity, refuses to let them (...)
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  47. (1 other version)Conceptual foundations for environmental ethics: A daoist perspective.Karyn Lai - 2003 - Environmental Ethics 25 (3):247-266.
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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  48.  5
    Forgiveness, Moral Disengagement, and Reactive and Proactive Aggression in Young Social Activists in Hong Kong.Lai Chu Annis & Fung - forthcoming - Evolutionary Studies in Imaginative Culture:1049-1063.
    Social movements may bring positive social changes. However, escalated levels of violence and delinquency in some campaigns caused public concerns about infringing personal rights and destroying public property. In modern societies, we encourage mutual respect, peace, and appropriate conflict resolutions and avoid the use of aggression across situations. This cross-sectional study examined forgiveness, moral disengagement, and reactive and proactive aggression among different types of young social activists in Hong Kong. Findings would provide insights into intervention strategies for reducing aggressive behaviors (...)
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  49. (1 other version)Zhe xue, wen hua yu jiao yu.Zuyi Du & Shuxian Liu (eds.) - 1988 - Xianggang: Zhong wen da xue chu ban she.
     
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  50.  92
    On the political significance of Marx's practical philosophy.Lai He - 2008 - Frontiers of Philosophy in China 3 (2):267-281.
    In order to deepen the studies on the philosophy of practice, it is essential to explore the political significance of Marx's philosophy of practice. Marx's philosophy of practice is rooted in the problem of modernity and the separation between “individual subjectivity” and “societal community” in the modern context is the basic background of Marx's practical philosophy. It is the basic interest of Marx's philosophy of practice to find a way to end this separation via critique of civil society. Therefore, Marx's (...)
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