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Results for 'Chenxuan Fan'

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  1.  25
    Eye gaze direction modulates nonconscious affective contextual effect.Yujie Chen,Qian Xu,Chenxuan Fan,Ying Wang &Yi Jiang -2022 -Consciousness and Cognition 102 (C):103336.
  2.  30
    Śāntarakṣita’s Criticism of Causal Activity.Wenli Fan -2017 -Journal of Indian Philosophy 45 (5):893-909.
    The term nirvyāpāra, which literally means “non-activity”, can be a key point in understanding Śāntarakṣita’s causal theory. It is a necessary step in his argument for the doctrine of Dependent Origination. This paper presents the views of the orthodox Indian schools that endorses the existence of causal activity and examines how Śāntarakṣita establishes the idea of non-activity mainly by discussing his objection to causal activity. In addition, the paper also briefly investigate the history of the concept of “non-activity” in Buddhist (...) philosophy, trying to show that Śāntarakṣita contributes to this view by explicitly spelling it out and providing a detailed argument for it. (shrink)
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  3. Perfectionism, political justification, and Confucianism.Fan-lun Franz Mang -2024 - In James Dominic Rooney & Patrick Zoll,Beyond Classical Liberalism: Freedom and the Good. New York, NY: Routledge Chapman & Hall.
  4.  73
    Recognizing Moral Identity as a Cultural Construct.Fanli Jia &Tobias Krettenauer -2017 -Frontiers in Psychology 8.
  5.  26
    The Legalisation of Ethical Governance in Taiwan Biobank Development.Fan Chien Ta &Lin Wan-Shiuan -2011 -Asian Bioethics Review 3 (2):85-99.
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  6.  33
    Visual search for schematic emotional faces risks perceptual confound.Kathleen M. Mak-Fan,William F. Thompson &Robin Ea Green -2011 -Cognition and Emotion 25 (4):573-584.
  7. Xun Kuang.Fan Kong -1975 - [Beijing: Ren min chu ban she.
     
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  8.  22
    Fan Hao zi xuan ji.Hao Fan -2010 - Nanjing Shi: Feng huang chu ban she.
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  9.  123
    Self-Determination vs. Family-Determination: Two Incommensurable Principles of Autonomy.Ruiping Fan -1997 -Bioethics 11 (3-4):309-322.
    Most contemporary bioethicists believe that Western bioethical principles, such as the principle of autonomy, are universally binding wherever bioethics is found. According to these bioethicists, these principles may be subject to culturally‐conditioned further interpretations for their application in different nations or regions, but an ‘abstract content’ of each principle remains unchanged, which provides ‘an objective basis for moral judgment and international law’. This essay intends to demonstrate that this is not the case. Taking the principle of autonomy as an example, (...) this essay argues that there is no such shared ‘abstract content’ between the Western bioethical principle of autonomy and the East Asian bioethical principle of autonomy. Other things being equal, the Western principle of autonomy demands self‐determination, assumes a subjective conception of the good and promotes the value of individual independence, whilst the East Asian principle of autonomy requires family‐determination, presupposes an objective conception of the good and upholds the value of harmonious dependence. They differ from each other in the most general sense and basic moral requirement. (shrink)
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  10.  16
    Cinema illuminating reality: media philosophy through Buddhism.Victor Fan -2022 - Minneapolis: University of Minnesota Press.
    Victor Fan's dialogue between Buddhism and Euro-American philosophy is the first of its kind in film and media studies. From Chinese queer cinema to a reexamination of Japanese master Ozu's work and its historical reception to Christian Petzold's 2018 existential thriller Transit, Cinema Illuminating Reality forges a remarkable path between Buddhist studies and cinema studies, casting vital new light on both of these important subjects.
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  11.  177
    Truth telling in medicine: The confucian view.Ruiping Fan &Benfu Li -2004 -Journal of Medicine and Philosophy 29 (2):179 – 193.
    Truth-telling to competent patients is widely affirmed as a cardinal moral and biomedical obligation in contemporary Western medical practice. In contrast, Chinese medical ethics remains committed to hiding the truth as well as to lying when necessary to achieve the family's view of the best interests of the patient. This essay intends to provide an account of the framing commitments that would both justify physician deception and have it function in a way authentically grounded in the familist moral concerns of (...) Confucianism. It reflects on the moral conditions and possibilities for sustaining a Confucian understanding of truth-telling and consent in mainland China. (shrink)
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  12.  63
    Propositional logics of dependence.Fan Yang &Jouko Väänänen -2016 -Annals of Pure and Applied Logic 167 (7):557-589.
  13.  70
    Ecological consciousness in traditional chinese aesthetics.Fan Meijun -2001 -Educational Philosophy and Theory 33 (2):267–270.
    Ecological consciousness in traditional Chinese culture is a very important thought resource in the process of constructing ‘a postmodern worldview’.
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  14.  43
    Toward a Complementary Consciousness and Mutual Flourishing of Chinese and Western Cultures: The Contributions of Process Philosophers.Fan Meijun &Wang Zhihe -2015 -Philosophy East and West 65 (1):276-297.
  15.  29
    Educational Reforms, 1903-1904.Fan Peiwei -1995 -Chinese Studies in History 28 (3-4):85-100.
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  16.  41
    Confucian reflective equilibrium: Why principlism is misleading for Chinese bioethical decision-making.Fan Ruiping -2012 -Asian Bioethics Review 4 (1):4-13.
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  17.  15
    Zhuangzi di ren sheng zhe xue.Fan Yang -1994 - Taibei Shi: Yang zhi wen hua shi ye you xian gong si.
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  18.  47
    Propositional team logics.Fan Yang &Jouko Väänänen -2017 -Annals of Pure and Applied Logic 168 (7):1406-1441.
  19.  37
    Confucian "Religion" in the Early Republican Period.Fan Cunwu -2010 -Chinese Studies in History 44 (1-2):132-155.
  20. Buddhism and film theory : beyond a legacy.Victor Fan -2022 - In Kyle Stevens,The Oxford handbook of film theory. New York, NY: Oxford University Press.
     
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  21. Chung-kuo chê shüeh shih kang yao.Shou-kʻang Fan -1964
  22. Genetic Counseling and Nondirectiveness.Joseph Fanning -2016 - In Joseph B. Fanning,Normative and Pragmatic Dimensions of Genetic Counseling: Negotiating Genetics and Ethics. Cham: Springer Verlag.
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  23.  18
    Yi lin ou tan.Zeng Fan -2016 - Beijing: Beijing shi dai Hua wen shu ju.
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  24.  9
    Zhongguo lun li dao de fa zhan shu ju ku.Hao Fan -2018 - Beijing: Zhongguo she hui ke xue chu ban she.
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  25.  13
    Zhongguo zhe xue jing dian zhu zuo dao du.Fan Zhang (ed.) -2013 - Xi'an: Xi'an jiao tong da xue chu ban she.
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  26.  6
    Context and Text: Navajo Nightway Textual History in the Hands of the West1.James C. Fans -1997 - In Philip G. Cohen,Texts and textuality: textual instability, theory, and interpretation. New York: Garland. pp. 1891--59.
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  27. Confucian ritualization: how and why.Ruiping Fan -2012 - In David Solomon, Ruiping Fan & Bingxiang Luo,Ritual and the moral life: reclaiming the tradition. Dordrecht: Springer.
     
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  28. Genetic Counseling and Spiritual Assessment.Joseph Fanning -2016 - In Joseph B. Fanning,Normative and Pragmatic Dimensions of Genetic Counseling: Negotiating Genetics and Ethics. Cham: Springer Verlag.
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  29. Marxist Philosophy and Humanism in Mainland China-An Outline.D. Fan -1995 -Boston Studies in the Philosophy of Science 164:15-15.
     
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  30.  12
    Zong he yu chuang zao: lun Zhang Dainian di zhe xue si xiang.Xuede Fan -1989 - Beijing: Xin hua shu dian Beijing fa xing suo fa xing.
    本书介绍和评价了张岱年的哲学思想的发展过程,特别是他对哲学理论、中国古典哲学、以及中国传统文化的研究成果与贡献。.
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  31. Zhongguo lun li jing shen di li shi jian gou.Hao Fan -1992 - Nanjing: Jiangsu sheng xin hua shu dian jing xiao.
     
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  32. Confucianism.Fan-chʻeng Hsü -1966 - Pondicherry,: Sri Aurobindo International Centre of Education; [distributed by: Personal Bookshop, Madras.
     
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  33.  80
    Exploring the Influence of Organizational Ethical Climate on Knowledge Management.Fan-Chuan Tseng &Yen-Jung Fan -2011 -Journal of Business Ethics 101 (2):325 - 342.
    In recent years, knowledge management has been utilized as an essential strategy to foster the creation of organizational intellectual capital. Organizational intellectual capital can be derived both individually and collectively in the process to create, store, share, acquire, and apply personal and organizational knowledge. However, some organizations only focus on the development of public good, despite the concerns arising from individuals' self-interest or possible risks. The different concern of individual and collective perspectives toward knowledge management inevitably leads to ethical conflicts (...) and ethical culture in the organization (Jarvenpaa et al., J Manage Inf Syst 14(4): 29-64, 1998; Ruppel and Harrington, IEEE Trans Prof Commun 44(l): 37-52, 2000). The purpose of this study is to examine the ethical climate within the organization and its possible influence on members' evaluation, satisfaction, engagement, and job performance with respect to knowledge management practice. The research results reveal that several types of organizational ethical climate coexist in the organization and have different degrees of influence on employees' attitude as well as participation in knowledge management activities. In this article, we argue the importance of organizational ethical climate and highlight the implications of such a climate for facilitating knowledge management. (shrink)
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  34.  319
    Difference to One: A Nuanced Early Chinese Account ofTong.Fan He -2019 -Asian Philosophy 29 (2):116-127.
    The graph tong同and its associated concepts, such as da-tong (Great tong大同) and xuan-tong (mystic or dark tong玄同), have played important roles in the development of Chinese philosophy. Yet tong has received scant attention from either western or eastern scholarships. This paper is a first attempt to remedy such regret. Unlike usual understandings of tong as sameness or unity, this paper presents a nuanced account from early China, that is, ‘difference to one,’ a definition from the Mozi墨子. This definition can be (...) supported from etymological, textual, and lexical evidence. ‘Difference to one’ should not be solely attributed to a Mohist understanding; it in fact represents a common understanding of tong across philosophical streams in early China. This nuanced account provides new insights into the concept of tong in early philosophical texts, and furthermore breaks solid grounds for further studies of tong and its associated concepts. (shrink)
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  35. 政治儒学与中国的改革.Ruiping Fan,Daniel A. Bell &Xiuping Hong (eds.) -2012
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  36. Chê hsüeh chi chʻi kên pên wên tʻi.Shou-kʻang Fan -1930
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  37. Li xue de chan sheng ji qi li shi ming yun.Lizhou Fan -2001 - Xi'an: Xin hua shu dian jing xiao.
     
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  38.  7
    Shi ting zi liao yan jiu zong shu yu ping jia.Chongyi Fan -2002 - Beijing Shi: Zhongguo ren min gong an da xue chu ban she. Edited by Xiaoji Wen & Yan Zhao.
    本书不仅从证据学意义上探讨了“视听资料的概念”、“视听资料的收集”、“视听资料的审查判断”、“视听资料的运用”等程序性内容,而且从实际性出行,对视听资料的几种主要表现形式,如录音资料、录像证据、计算机 证据、电子数据资料分别作了深入的论述。.
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  39. Zhe xue da quan.Chʻi Fan -1956
     
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  40.  12
    Wen xue li lun yu wen hua yan jiu =.Fan Zhang &Xiaoxin Liu (eds.) -2012 - Zhenjiang: Jiangsu da xue chu ban she.
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  41.  14
    The State of the Field Report XIV: Contemporary Chinese Studies of the Xing Zi Ming Chu (Nature Derives from Decree).Fan He -2024 -Dao: A Journal of Comparative Philosophy 23 (4):687-705.
    The _Xing Zi Ming Chu_ 性自命出 (_Nature Derives from Decree_) is one of the eighteen pieces that were recorded in Guodian 郭店 bamboo slips, which were excavated in 1993 and thought to be buried around 300 BCE. We can observe from this text detailed discussions surrounding terms such as _xing_ 性 (nature), _qing_ 情 (emotion), _xin_ 心 (heart-mind), and _yue_ 樂 (music), which played crucial roles in producing early Chinese philosophical discourses, particularly in the area of moral psychology. Since its (...) publication in 1998, this text has gained huge interest from Chinese scholars. This article illustrates how Chinese scholars, through their concrete studies, reveal the complicated textual nature of the _Xing Zi Ming Chu_ and its intricate relations to different philosophical streams which followed. This article also points out a problematic assumption that lies in the majority of Chinese scholarship and proposes a more sensible approach to examine this text. (shrink)
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  42.  62
    Farmers’ Work-Life Quality and Entrepreneurship Will in China.Fan-Zhu Kong,Lily Zhao,Xiao-Bing Zhang,Cheng-Hung Tsai &David D. Lin -2019 -Frontiers in Psychology 10.
  43. Antiquity and Modernity at a Standstill – Interpreting Walter Benjamin’s Allegoric Image and Dialectic Image through Charles Baudelaire.Jiani Fan -2024 -Cowrie: Comparative and World Literature 1 (1):170-182.
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  44. A Confucian View of Informed Consent in Biomedical Practice.Ruiping Fan -2022 - In Joseph Tham, Alberto García Gómez & Mirko Daniel Garasic,Cross-cultural and religious critiques of informed consent. New York, NY: Routledge.
     
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  45.  19
    Da yi dang qian: jian gou Zhongguo sheng ming lun li xue = Building Chinese bioethics in the time of COVID-19.Ruiping Fan &Ying Zhang (eds.) -2021 - Xianggang: Xianggang cheng shi da xue chu ban she.
    2020年,新冠肺炎病毒在全球爆發,威脅公眾健康、打亂生活節奏、衝擊社會經濟。病毒沒有種族,也沒有國界,人們在共同面對這一瘟疫大挑戰時,健康價值固然重要,與此同時,倫理道德和人類價值如平等、自由、公正 等同樣不能忽略。 本書收錄二十多篇,由兩岸三地的學者撰寫的重大議題文章,從基礎倫理、防控倫理、法律倫理、醫療倫理、責任倫理、關懷倫理六個角度,探討如何在大疫當前的困境下,建構中國生命倫理學。書中提出多個引人反思道德傳統 、倫理精神和價值取向的問題,如防控措施與個人權利應如何平衡?健康碼的追蹤程序能否保障個人隱私權?醫療資源稀缺情況下限制老人的醫療供給是否合理?如何保障一線醫護人員的基本安全? 作者期望通過本書補充生命倫理學的「缺如」,並為健全社會防疫意識、完善醫療衛生體系、增強道德研究,以及建構具有中國特色的生命倫理學盡一分力。在此疫情仍然嚴峻的今日,絕對值得一讀。.
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  46. From an Enclosed Universe to the Cartesian Vortex – Pascal’s, La Fontaine’s, and Fontenelle’s Literary Representation of the Universe.Jiani Fan -2023 -Papers on French Seventeenth Century Literature (99):299-325.
  47.  13
    建构中国生命伦理学 : 技术当道 (Building Chinese Bioethics : Technology is in Power).Ruiping Fan,Ellen Zhang &Benedict S. B. Chan (eds.) -2024 - Shanghai:
    This book covers a collection of papers addressing ethical issues generated by advanced biomedical technologies.
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  48. Lun li hsüeh.Chʻi Fan -1956
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  49.  6
    Makesi zhe xue yu Zhongguo xian dai zhe xue de zhan wang.Zhihui Fan -2011 - Ha'erbin Shi: Heilongjiang da xue chu ban she.
  50.  8
    Sugeladi ji qi xian qi zhe xue jia.Mingsheng Fan -2003 - Taibei Shi: Dong da tu shu gong si.
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