Results for 'Tsai Yen-zen'

977 found
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  1.  38
    Chen, Shaoming 陳少明, ed., embodied knowledge and the humanities 體知與人文學.Yen-zen Tsai - 2009 - Dao: A Journal of Comparative Philosophy 8 (4):461-466.
  2.  44
    Selfhood and Fiduciary Community: A Smithian Reading of Tu Weiming’s Confucian Humanism. [REVIEW]Yen-zen Tsai - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):349-365.
    Weiming, as a leading spokesman for contemporary New Confucianism, has been reinterpreting the Confucian tradition in the face of the challenges of modernity. Tu takes selfhood as his starting point, emphasizing the importance of cultivating the human mind-and-heart as a deepening and broadening process to realize the anthropocosmic dao. He highlights the concept of a fiduciary community and advocates that, because of it, Confucianism remains a dynamic inclusive humanism. Tu’s mode of thinking tallies well with Wilfred C. Smith’s vision of (...)
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  3.  39
    Introduction.Tsai Yen-zen - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):347-348.
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  4.  18
    Superior Performance in Skilled Golfers Characterized by Dynamic Neuromotor Processes Related to Attentional Focus.Kuo-Pin Wang, Cornelia Frank, Yen-yu Tsai, Kao-Hung Lin, Tai-Ting Chen, Ming-Yang Cheng, Chung-Ju Huang, Tsung-Min Hung & Thomas Schack - 2021 - Frontiers in Psychology 12.
    The meshed control theory assumes that cognitive control and automatic processes work together in the natural attention of experts for superior performance. However, the methods adopted by previous studies limit their capacity to provide in-depth information on the neuromotor processes. This experiment tested the theory with an alternative approach. Twelve skilled golfers were recruited to perform a putting task under three conditions: (1) normal condition, with no focus instruction (NC), (2) external focus of attention condition (EC), and (3) internal focus (...)
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  5.  76
    To evaluate the effectiveness of health care ethics consultation based on the goals of health care ethics consultation: a prospective cohort study with randomization.Yen-Yuan Chen, Tzong-Shinn Chu, Yu-Hui Kao, Pi-Ru Tsai, Tien-Shang Huang & Wen-Je Ko - 2014 - BMC Medical Ethics 15 (1):1.
    The growing prevalence of health care ethics consultation (HCEC) services in the U.S. has been accompanied by an increase in calls for accountability and quality assurance, and for the debates surrounding why and how HCEC is evaluated. The objective of this study was to evaluate the effectiveness of HCEC as indicated by several novel outcome measurements in East Asian medical encounters.
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  6.  36
    Differences in Sequential Eye Movement Behavior between Taiwanese and American Viewers.Yen-Ju Lee, Harold H. Greene, Chia W. Tsai & Yu J. Chou - 2016 - Frontiers in Psychology 7.
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  7.  51
    Does awareness affect the restorative function and perception of street trees?Ying-Hsuan Lin, Chih-Chang Tsai, William C. Sullivan, Po-Ju Chang & Chun-Yen Chang - 2014 - Frontiers in Psychology 5.
    Urban streetscapes are outdoor areas in which the general public can appreciate green landscapes and engage in outdoor activities along the street. This study tested the extent to which the degree of awareness of urban street trees impacts attention restoration and perceived restorativeness. We manipulated the degree of awareness of street trees. Participants were placed into four groups and shown different images: (a) streetscapes with absolutely no trees; (b) streetscapes with flashes of trees in which participants had minimal awareness of (...)
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  8. The interplay between different forms of CAI and students' preferences of learning environment in the secondary science class.Chun‐Yen Chang & Chin‐Chung Tsai - 2005 - Science Education 89 (5):707-724.
     
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  9.  33
    Probing in-service elementary school teachers’ perceptions of TPACK for games, attitudes towards games, and actual teaching usage: a study of their structural models and teaching experiences.Chung-Yuan Hsu, Jyh-Chong Liang, Tsung-Yen Chuang, Ching Sing Chai & Chin-Chung Tsai - forthcoming - Tandf: Educational Studies:1-17.
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  10.  50
    Are We Rational or Not? The Exploration of Voter Choices during the 2016 Presidential and Legislative Elections in Taiwan.I.-Ching Lee, Eva E. Chen, Nai-Shing Yen, Chia-Hung Tsai & Hsu-Po Cheng - 2017 - Frontiers in Psychology 8.
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  11.  30
    Association of Chinese herbal medicine use with the depression risk among the long-term breast cancer survivors: A longitudinal follow-up study.Shu-Yi Yang, Hanoch Livneh, Jing-Siang Jhang, Shu-Wen Yen, Hua-Lung Huang, Michael W. Y. Chan, Ming-Chi Lu, Chia-Chou Yeh, Chang-Kuo Wei & Tzung-Yi Tsai - 2022 - Frontiers in Psychology 13.
    BackgroundBreast cancer patients are at elevated risk of depression during treatment, thus provoking the chance of poor clinical outcomes. This retrospective cohort study aimed to investigate whether integrating Chinese herbal medicines citation into conventional cancer therapy could decrease the risk of depression in the long-term breast cancer survivors.MethodsA cohort of patients aged 20–70 years and with newly diagnosed breast cancer during 2000–2008 was identified from a nationwide claims database. In this study, we focused solely on survivors of breast cancer at (...)
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  12. Meng-tzu hsin hsüeh chih yen chiu.Jen-Tsai Cheng - 1977 - [S.N.].
     
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  13. Chang Tsai i hsüeh chih yen chiu.Zhengrong Chen - 1979
     
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  14. (1 other version)Hsien tai tsʻun tsai ssŭ hsiang yen chiu.Tuijie Xiang - 1970
     
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  15.  21
    Catching a Feather on a Fan. A Zen Retreat with Master Sheng Yen. Interpreter Ming Yee Wang. Edited with an introduction and commentaries by John Crook. [REVIEW]Richard Bancroft - 1994 - Buddhist Studies Review 11 (1):89-92.
    Catching a Feather on a Fan. A Zen Retreat with Master Sheng Yen. Interpreter Ming Yee Wang. Edited with an introduction and commentaries by John Crook. Element Books, Shaftesbury 1991. xi, 126 pp. £6.99.
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  16. Lun kuo chia: i chiu i chiu nien chʻi yüeh shih i jih tsai Ssu-wei-erh-te-lo-fu ta hsüeh ti chiang yen.Vladimir Ilʹich Lenin - 1949 - Mo-ssu-kʻo : Wai kuo wen shu chi chʻu pan chü,:
     
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  17.  20
    The Direct and the Gradual Approaches of Zen Master Mahayana: Fragments of the Teachings of Mo-ho-yen.Luis O. Gomez - 1983 - In Robert M. Gimello & Peter N. Gregory, Studies in Ch'an and Hua-Yen. University of Hawaii Press. pp. 69-168.
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  18.  29
    The "Thought of Enlightenment" in Fa-tsang's Hua-yen Buddhism.Dale S. Wright - 2001 - The Eastern Buddhist 33 (2):97-106.
    Hua-yen Buddhism, the pre-eminent philosophical form of Buddhism in early T'ang dynasty the China, was instrumental in laying the conceptual foundations for virtually all subsequent East Asian Buddhism. This Hua-yen legacy includes Ch' an/Zen and Pure Land, the non-philosophical forms of Buddhism that came to dominance in the centuries to follow. In this sense, Fa-tsang (643-712), the third patriarch and foremost philosopher of Hua-yen, can be considered one of the forefathers of East Asian Buddhism today. By focusing on one element (...)
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  19.  57
    The Buddhist Teaching of Totality: The Philosophy of Hwa Yen Buddhism.Garma C. C. Chang - 1971 - London,: Pennsylvania State University Press.
    The Hwa Yen school of Mahāyāna Buddhism bloomed in China in the 7th and 8th centuries A.D. Today many scholars regard its doctrines of Emptiness, Totality, and Mind-Only as the crown of Buddhist thought and as a useful and unique philosophical system and explanation of man, world, and life as intuitively experienced in Zen practice. For the first time in any Western language Garma Chang explains and exemplifies these doctrines with references to both oriental masters and Western philosophers. The Buddha's (...)
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  20.  8
    Chan jing he zheng?: Sheng Yan fa shi de chan jing si xiang yu ti zheng = No conflict between Chan and Pure Land: Master Sheng Yen's thought and practice regarding the Chan and Pure Land philosophy.Jianhuang Chen - 2017 - Taibei Shi: Fa gu wen hua.
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  21.  3
    Family instructions for the Yen clan.Chih-tʻui Yen - 1968 - Leiden,: Brill. Edited by Ssŭ-yü Têng.
  22. Tsʻun tsai chu i chê hsüeh.Tsai-fu Liu - 1969
     
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  23. Yen shih chia hsün yen chiu.Tʻing-hsi Yen - 1975
     
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  24.  7
    Some Asian Value Reflections on Children’s Autonomy.Daniel Fu-Chang Tsai & Yu-Chen Chou - forthcoming - Asian Bioethics Review:1-11.
    This paper provides an ethical reflection on “children’s autonomy” from the perspective of cross-cultural bioethics based on theories related to Asian values. The author supports the premise of “children’s” autonomy and explores the differences between Western and non-Western cultures regarding claims of children’s autonomy. By comparing the legal regulations on children’s medical decisions in the USA, the UK, Japan, and Taiwan, the paper illustrates the national legal differences in children’s decision-making, even under the influence of similar Asian cultural values. The (...)
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  25. Chʻung chiao Yen shih chia hsüng.Chih-tʻui Yen - 1977 - Edited by Hsi-Ming Chao & Wen-chʻao Lu.
     
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  26. Phronesis and Emotion: The Skill Model of Wisdom Developed.Cheng-Hung Tsai - 2024 - Topoi 43 (3):1011-1019.
    The skill model of wisdom argues that practical wisdom can be best understood in terms of practical skill or expertise, and the model is thought to have the characteristic of focusing on how wise people think rather than how wise people feel. However, from the perspective of Kunzmann and Glück, “it is time for an ‘emotional revolution’ in wisdom research, which will contribute to a more balanced view on wisdom that considers emotional factors and processes as equally typical of wisdom (...)
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  27. Han Fei yü yen ku shih hsüan.Mei-hua Yen & Fei Han (eds.) - 1974
     
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  28.  36
    Kan Tsai-Hua, Special Class Meritorious Worker in the Huai River Project, Writes To Chairman Mao Tse-Tung.Kan Tsai-hua - 1971 - Chinese Studies in History 5 (2-3):172-173.
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  29.  72
    Human embryonic stem cell research debates: a Confucian argument.D. F.-C. Tsai - 2005 - Journal of Medical Ethics 31 (11):635-640.
    Human embryonic stem cell research can bring about major biomedical breakthroughs and thus contribute enormously to human welfare, yet it raises serious moral problems because it involves using human embryos for experiment. The “moral status of the human embryo” remains the core of such debates. Three different positions regarding the moral status of the human embryo can be categorised: the “all” position, the “none” position, and the “gradualist” position.The author proposes that the “gradualist” position is more plausible than the other (...)
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  30.  35
    The morality of inclusion: A response to Duffy.D. F.-C. Tsai - 2004 - Journal of Medical Ethics 30 (5):504-504.
    In July 2002, I had the honour to be invited to give a 15 minute presentation on behalf of my country, Taiwan, on the topic of “Current system of national guidance on human subject protection in medical research” in a panel discussion of the Forum for Ethical Review Committees in Asia and the Western Pacific , World Health Organization international conference held in Chin-Mai, Thailand. In that conference, four delegates from Taiwan had a rare and therefore very precious opportunity to (...)
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  31. Chung-kuo tao tʻung ssu hsiang yü Chi-tu chen li.Tsai-Sheng Sun - 1975
     
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  32. Phronesis and Techne: The Skill Model of Wisdom Defended.Cheng-Hung Tsai - 2020 - Australasian Journal of Philosophy 98 (2):234-247.
    Contemporary philosophers have contributed to the development of the skill model of wisdom, according to which practical wisdom is practical skill. However, the model appears to be limited in its explanatory power, since there are asymmetries between wisdom and skill: A person with practical wisdom can and should deliberate about the end being pursued; by contrast, a person with a particular practical skill cannot deliberate about the end of the skill, and even if she can, she is not required to (...)
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  33. Wisdom: A Skill Theory.Cheng-Hung Tsai - 2023 - Cambridge: Cambridge University Press.
    What is wisdom? What does a wise person know? Can a wise person know how to act and live well without knowing the whys and wherefores of his own action? How is wisdom acquired? This Element addresses questions regarding the nature and acquisition of wisdom by developing and defending a skill theory of wisdom. Specifically, this theory argues that if a person S is wise, then (i) S knows that overall attitude success contributes to or constitutes well-being; (ii) S knows (...)
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  34. Respect and the Efficacy of Blame.George Tsai - 2017 - In David Shoemaker, Oxford Studies in Agency and Responsibility Volume 4. Oxford University Press.
    This paper examines the role of respect (specifically, the interest in having the respect of other people) in enabling blame to be effective: i.e., to achieve the desired effect of changing the blamed’s attitude and behavior. It develops an account of blame’s operations in three different cases: standard, intermediate, and proleptic. It ends by raising the worry that effective blame toward the morally distant approximates manipulation and coercion, leaving a moral residue.
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  35. Ying yung chien yen ch5en tuan hsüeh.Min-yen Shih - 1952
     
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  36. Logic for the Field of Battle.Cheng-Chih Tsai - 2024 - Teaching Philosophy 47 (1):69-93.
    The truth table method, natural deduction, and the truth tree method, the three validity proving methods standardly taught in an introductory logic course, are too clumsy for the battlefield of real-life. The “short truth table” test is handy at times, but it stumbles at many other times. In this paper, we set up a general method that can beat all the methods mentioned above in a contest of speed. Furthermore, the procedure can be step-by-step paraphrased in a natural language, so (...)
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  37. Rational Persuasion as Paternalism.George Tsai - 2014 - Philosophy and Public Affairs 42 (1):78-112.
    I argue that rationally persuading another to do something for their own good is sometimes (objectionably) paternalistic. Rational persuasion may express, and be guided by, the motive of distrust in the other’s capacity to gather or weigh evidence, and may intrude on the other’s deliberative activities in ways that conflict with respecting their agency and autonomy. I also examine factors that make a difference to whether (and when) the provision of reasons is respectful.
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  38. The Morality of State Symbolic Power.George Tsai - 2016 - Social Theory and Practice 42 (2):318-342.
    Philosophical interest in state power has tended to focus on the state’s coercive powers rather than its expressive powers. I consider an underexplored aspect of the state’s expressive capacity: its capacity to use symbols (such as monuments, memorials, and street names) to promote political ends. In particular, I argue that the liberal state’s deployment of symbols to promote its members’ commitment to liberal ideals is in need of special justification. This is because the state’s exercise of its capacity to use (...)
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  39. Yen shih chia hsün hui chu.Chih-tʻui Yen - 1960 - Edited by Fagao Zhou.
     
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  40. Anticipating Global Justice: Confucianism and Mohism in Classical China.George Tsai - 2019 - In Jun-Hyeok Kwak & Hugo El-Kholi, Global Justice in East Asia. Routledge.
    This paper argues that debates between the Confucians and Mohists in Classical China anticipate contemporary discussions in political philosophy. Specifically, their debates about our responsibilities to other people are akin to debates between Rawlsans, Cosmopolitans, and Utilitarians about the content of our political obligations to other people, and about the proper scope of application of norms of justice.
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  41.  43
    Fossils and Sovereignty: Science Diplomacy and the Politics of Deep Time in the Sino-American Fossil Dispute of the 1920s.Hsiao-pei Yen - 2024 - Isis 115 (1):1-22.
    In the early twentieth century, with the development of Western scientific imperialism, Asia, South America, and Africa became sites for Western scientific exploration. Many paleontological specimens, including dinosaur bones, were discovered in China by foreign scientists and explorers and exported to museums in France, Sweden, and the United States. After the establishment of the Nationalist Government in Nanjing in 1927, anti-imperialist Chinese intellectuals attempted to prevent foreigners from exporting specimens unearthed on Chinese territory. In the summer of 1928, the fossils (...)
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  42. Practical Wisdom, Well‐Being, and Success.Cheng-Hung Tsai - 2022 - Wiley: Philosophy and Phenomenological Research 104 (3):606-622.
    Philosophy and Phenomenological Research, Volume 104, Issue 3, Page 606-622, May 2022.
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  43.  22
    Mind the gap: students’ expectations, conceptions and reality of self-regulation in a 3D design team project.Tsai-Yun Mou - forthcoming - Tandf: Educational Studies:1-14.
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  44. Business and Ethics Basics of Law Firm Management.Stella M. Tsai, Nicholas M. Centrella, Laura C. Mattiacci, Leslie E. John, Brian S. Quinn, Shelley R. Smith, Robert S. Tintner & Raymond M. Williams (eds.) - 2022 - Mechanicsburg, Pennsylvania: Pennsylvania Bar Institute.
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  45. Paternalism and intimate relationships.George Tsai - 2018 - In Kalle Grill & Jason Hanna, The Routledge Handbook of the Philosophy of Paternalism. New York: Routledge.
    This paper argues that participation in an intimate relationship can generate additional or stronger reasons for one to act paternalistically toward the intimate. Moreover, participation in such a relationship can also weaken or cancel some of the presumptive reasons of respect one would otherwise have not to interfere. The paper also reflects, more generally, on the nature of intimate relationships, the normative significance of paternalism, and the normative differences between paternalism in larger-scale institutional contexts and paternalism in closer, interpersonal ones. (...)
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  46.  15
    The Morality of State Symbolic Power.Goerge Tsai - 2016 - Social Theory and Practice 42 (2):318-342.
    Philosophical interest in state power has tended to focus on the state’s coercive powers rather than its expressive powers. I consider an underexplored aspect of the state’s expressive capacity: its capacity to use symbols (such as monuments, memorials, and street names) to promote political ends. In particular, I argue that the liberal state’s deployment of symbols to promote its members’ commitment to liberal ideals is in need of special justification. This is because the state’s exercise of its capacity to use (...)
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  47. Beyond Intuitive Know-How.Cheng-Hung Tsai - 2025 - Phenomenology and the Cognitive Sciences 24 (2):381-394.
    According to Dreyfusian anti-intellectualism, know-how or expertise cannot be explained in terms of know-that and its cognates but only in terms of intuition. Hubert Dreyfus and Stuart Dreyfus do not exclude know-that and its cognates in explaining skilled action. However, they think that know-that and its cognates (such as calculative deliberation and perspectival deliberation) only operate either below or above the level of expertise. In agreement with some critics of Dreyfus and Dreyfus, in this paper, I argue that know-that and (...)
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  48. Wisdom as Knowing How to Live Well: An Epistemological Exploration.Cheng-Hung Tsai - 2023 - Soochow Journal of Philosophical Studies 47:33-64.
    What is the nature and structure of phronesis or practical wisdom? According to the view widely held by philosophers and psychologists, a person S is wise if and only if S knows how to live well. Given this view of practical wisdom, the guiding question is this: What exactly is “knowing how to live well”? It seems that no one has a clear idea of how to answer this simple but fundamental question. This paper explores knowing how to live well (...)
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  49. Exploitation and Friendship.George Tsai - 2022 - In Diane Jeske, The Routledge Handbook of Philosophy of Friendship. New York, NY: Routledge.
    This paper examines the nature of friendship and the nature of exploitation, and the intersection of the two phenomena. It argues that because vulnerability is an essential aspect of friendship, the possibility of exploitation is ineliminable in friendship. Considers how we might, nonetheless, reduce our exposure to unfair treatment in friendships.
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  50. Artificial wisdom: a philosophical framework.Cheng-Hung Tsai - 2020 - AI and Society:937-944.
    Human excellences such as intelligence, morality, and consciousness are investigated by philosophers as well as artificial intelligence researchers. One excellence that has not been widely discussed by AI researchers is practical wisdom, the highest human excellence, or the highest, seventh, stage in Dreyfus’s model of skill acquisition. In this paper, I explain why artificial wisdom matters and how artificial wisdom is possible (in principle and in practice) by responding to two philosophical challenges to building artificial wisdom systems. The result is (...)
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