Results for 'T'ang Ch��n-I.'

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  1. The T'ien Ming [Heavenly Ordinance] in Pre-Ch 'in China: II'.T'ang Chun-I. - 1962 - Philosophy East and West 12 (1):29-49.
  2.  17
    The T'ien Ming [Heavenly Ordinance] in Pre-Ch 'in China'.T'ang Chün-I. - 1962 - Philosophy East and West 11 (4):195-218.
  3.  10
    Wang Ch'ung: An Ancient Chinese Militant Materialist.T'ien Ch'ang-wu - 1975 - Contemporary Chinese Thought 7 (1):4-7.
    Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.
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  4.  16
    Methodological Problems in the Study of the History of Philosophy From an Evaluation of Wang Ch'ung.T'ien Ch'ang-wu - 1972 - Contemporary Chinese Thought 4 (1):70-99.
    In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...)
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  5.  19
    Chung-kuo shihyu kung-yeh fa-chan shih. Volume I: Ku-tai te shih-yu yu t'ien-jan-ch'i. . Shen Li-sheng.N. Sivin - 1982 - Isis 73 (1):135-135.
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  6.  5
    The T'ang Code. Volume I. General Principles.Timoteus Pokora & Wallace Johnson - 1983 - Journal of the American Oriental Society 103 (4):795.
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  7. T'ang Chün-I's Philosophy of Love.Cheung Chan-fai - 1998 - Philosophy East and West 48 (2):257-271.
    T'ang Chün-i's early work Ai-ching chih fu-yin (Gospel of love) has been much neglected by T'ang scholars. This essay argues that this text is not a caprice, and that it marks an important stage in T'ang's life and studies. Furthermore, in the history of Chinese philosophy, it is probably the first book ever written on the philosophy of love.
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  8.  2
    公共哲学: Kō to shi no shisōshi.Takeshi Sasaki & Tʻae-chʻang Kim (eds.) - 2001 - Tōkyō Daigaku Shuppankai.
    1. Kō to shi no shisōshi -- 2. Kō to shi no shakai kagaku -- 3. Nihon ni okeru kō to shi -- 4. Ō-Bei ni okeru kō to shi -- 5. Kokka to ningen to kōkyōsei -- 6. Keizai kara mita kōshi mondai -- 7. Chūkan shūdan ga hiraku kōkyōsei -- 8. Kagaku gijutsu to kōkyōsei -- 9. chikyū kankyō to kōkyōsei -- 10. 21-seiki kōkyō tetsugaku no chihei -- 14. Rīdāshippu kara kangaeru kōkyōsei.
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  9. Kåokyåo Tetsugaku = Public Philosophy.Takeshi Sasaki & T. °ae-ch°ang Kim - 2001
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  10. 「おのずから」と「みずから」のあわい:公共する世界を日本思想にさぐる.Seiichi Takeuchi & T'ae-ch'ang Kim (eds.) - 2010 - Tokyo: Tōkyō Daigaku Shuppankai.
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  11.  28
    A Single Spark Can Set a Prairie Fire.T'ang Yu-ch'uan - 1973 - Chinese Studies in History 6 (4):26-29.
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  12. T'ang Chun-I's Philosophy of Love.C. D. Cheung - 1998 - Philosophy East and West 48 (2):257-271.
  13. Co-Creating a Public Philosophy for Future Generations.Tʻae-chʻang Kim & James Allen Dator (eds.) - 1999 - Praeger.
    When making decisions, governments can and should strive consciously to balance the demands of the present with the needs of future generations. Various advocates for greater governmental foresight have created new processes or institutions within existing systems of democratic government. These include long-range planning departments, futures commissions, impact statements on proposed legislation, environmental protection agencies, and formal technology assessment. But, much more remains to be done. Based on their extensive scholarly and practical experience, the contributors to this volume propose a (...)
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  14. Self and Future Generations an Intercultural Conversation.T'ae-ch'ang Kim & Ross Harrison - 1999
    This study reveals how human attitudes to the long-term effects of their actions are crucially bound up with their ideas of personal identity. This collection of essays contrasts eastern and western philosophies of concern for the future, and offers some suggestions for their possible reconciliation.
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  15.  27
    Biobibliographical Note on T'ang Chün-I.Shu-Hsien Liu - 1973 - Chinese Studies in Philosophy 5 (1):112.
    Professor Chün-i T'ang was born in 1909 in Szechwan. He received his college education at National Central University in Nanking. Later he became a professor there and taught at various institutions on the mainland. In 1949 he came to Hong Kong and was one of the founders of New Asia College, which has as its primary goal the reconstruction of the traditional cultural spirit. New Asia in 1963 became one of the foundation colleges of the present Chinese University of (...)
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  16.  21
    Biobibliographical Note on T'ang Chün-I.Shu-Hsien Liu - 1974 - Chinese Studies in Philosophy 5 (4):110.
    Professor Chün-i T'ang was born in 1909 in Szechwan. He received his college education at National Central University in Nanking. Later he became a professor there and taught at various institutions on the mainland. In 1949 he came to Hong Kong and was one of the founders of New Asia College, which has as its primary goal the reconstruction of the traditional cultural spirit. New Asia in 1963 became one of the foundation colleges of the present Chinese University of (...)
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  17.  24
    Chiang Ch'ing's "Farewell Letter" to T'Ang Na.Lan P'ing Chiang Ch'ing - 1980 - Chinese Studies in History 14 (2):77-82.
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  18. Yuhakcha Chʻusa, Sirhak Kyoyuk Ŭl Tʻamgu Hada: Chosŏn Hugi Yuhak Kyoyungnon Ŭi Han Yangsang.Chʻang-ho Sin - 2006 - Sŏhyŏnsa.
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  19. Wandering Minds: The Default Network and Stimulus-Independent Thought.M. F. Mason, M. I. Norton, J. D. van Horn, D. M. Wegner, S. T. Grafton & C. N. Macrae - 2007 - Science 315 (5810):393-395.
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  20.  32
    Religious Beliefs and Modern Chinese Culture Part II: The Religious Spirit of Confucianism.T'ang Chün-I. - 1973 - Contemporary Chinese Thought 5 (1):48-85.
    As the title suggests, in this part of the essay I am going to discuss in brief the religious spirit of Confucianism.
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  21. Cosmologies in Ancient Chinese Philosophy.T'ang Chün-I. - 1973 - Chinese Studies in Philosophy 5 (1):4.
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  22. My Option Between Philosophy and Religion.T'ang Chün-I. - 1974 - Chinese Studies in Philosophy 5 (4):4.
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  23. On the Direction of the Development of Political Consciousness in the Chinese People in the Past One Hundred Years.T'ang Chün-I. - 1973 - Chinese Studies in Philosophy 5 (1):86.
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  24. Philosophical Consciousness, Scientific Consciousness, and Moral Reason.T'ang Chün-I. - 1974 - Chinese Studies in Philosophy 5 (4):72.
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  25. Religious Beliefs and Modern Chinese Culture Part II: The Religious Spirit of Confucianism.T'ang Chün-I. - 1973 - Chinese Studies in Philosophy 5 (1):48.
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  26. The Development of the Chinese Humanistic Spirit.T'ang Chün-I. - 1974 - Chinese Studies in Philosophy 5 (4):39.
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  27.  16
    My Option Between Philosophy and Religion.T'ang Chün-I. - 1974 - Contemporary Chinese Thought 5 (4):4-38.
    I wrote this essay for three reasons. First, in proofreading The Reconstruction of the Humanistic Spirit, I felt that this great pile of articles contained only general discourses on the social and cultural problems of China and the Western world but did not mention my own philosophical position and religious faith. Although the pattern and style of the essays in this book might excuse this defect, I was afraid that some of my readers would find it difficult to grasp the (...)
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  28.  19
    Philosophical Consciousness, Scientific Consciousness, and Moral Reason.T'ang Chün-I. - 1974 - Contemporary Chinese Thought 5 (4):72-109.
    We may have different ways of defining the nature of philosophy. One view would take philosophy to be a system of knowledge just like science; only it is a more comprehensive system that includes all science, or rather, it is a synthetic system of knowledge. Another view would take philosophy to be just a reflective and critical attitude. It purports to reflect on methods, postulates, axioms, and fundamental concepts that science relies on to build its knowledge in order to clarify (...)
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  29.  22
    The Criticisms of Wang Yang-Ming's Teachings as Raised by His Contemporaries.T'ang Chun-I. - 1973 - Philosophy East and West 23 (1/2):163-186.
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  30.  31
    The Development of Ideas of Spiritual Value in Chinese Philosophy.T'ang Chun-I. - 1959 - Philosophy East and West 9 (1/2):32-34.
  31.  18
    On the Direction of the Development of Political Consciousness in the Chinese People in the Past One Hundred Years.T'ang Chün-I. - 1973 - Contemporary Chinese Thought 5 (1):86-111.
    In our discussion on the development of political consciousness in the Chinese people in the past one hundred years, we will focus on the upward development made in the course of the reconstruction of the nation. If we simply study the historical facts, the past one hundred years are tragic. But if we study the spirit of the people during this period, we cannot but recognize that the Chinese people have never given up and that they have been constantly struggling (...)
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  32.  20
    Cosmologies in Ancient Chinese Philosophy.T'ang Chün-I. - 1973 - Contemporary Chinese Thought 5 (1):4-47.
    My discussion in previous chapters was limited to the origin of Chinese culture and its fundamental spirit exhibited in the process of historical development. In what follows, I am going to discuss the spirit of Chinese culture in specific areas such as philosophy of nature, theory of human nature, ideals of moral life, the world of daily living, the world of ideal personalities, and the spirit of art and religion. The center of discussion will be a comparison between Chinese and (...)
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  33.  10
    The Development of the Chinese Humanistic Spirit.T'ang Chün-I. - 1974 - Contemporary Chinese Thought 5 (4):39-71.
    In one sense, all academic thoughts are human ideas, and all cultures are productions of man. Therefore, the spirit of all human cultures is always humanistic. To discuss any kind of academic thoughts is to discuss the ideas of man. Speaking in this way, however, we cannot reveal and illuminate the meaning of such terms as "humanistic thought" or "humanistic spirit" because of the lack of contradistinctions. We must then say that, in addition to humanistic thought or spirit, there are (...)
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  34. Chŏngsin Chʻŏrhak Tʻongpʻyŏn: Chŏn Pyŏng-Hun Sŏnsaeng Ŭi Saengae Wa Chŏngsin Ŭl Chungsim Ŭro.Chʻang-dae Yun - 2004 - Uri Chʻulpʻansa.
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  35.  15
    The Individual and the World in Chinese Methodology.T'ang Chün-I. - 1964 - Philosophy East and West 14 (3/4):293-310.
  36.  9
    Reading the Chuang-Tzu in the T'ang Dynasty: The Commentary of Ch'eng Hsuan-Ying.Russell Kirkland & Shiyi Yu - 2002 - Journal of the American Oriental Society 122 (3):629.
  37.  1
    Hamyang Kwa Ch'ech'al: Chosŏn Ŭi Chisŏng T'oegye Yi Hwang Ŭi Maŭm Kongbupŏp.Chʻang-ho Sin - 2010 - Midasŭ Puksŭ.
    '함양과 체찰-조선의 지성 퇴계 이황의 마음공부법'은 퇴계의 생애와 사상을 핵심적으로 요약한 뒤에 '자성록'을 뼈대로 퇴계의 가르침을 재구성하고 있다. 또한 ‘활인심방’과 ‘수신십훈’ 등 퇴계 이황의 행동적 가르침을 첨가해 그의 삶과 철학을 소개한다. ‘함양과 체찰’은 지폐속에 박제화된 퇴계를 생생하게 되살리고, 난해하게 인식되는 그의 이론을 현대인이 소화하기 쉽게 풀어 쓰고 있다. '함양과 체찰'을 통해 현대의 한국인들은 퇴계의 지혜를 부담 없이 접할 수 있을 뿐만아니라, ‘공부하는 인간, 퇴계’라는 측면에서 퇴계의 생애와 철학을 명료하게 재구성하고 있어서 학자로써의 퇴계와 인간 퇴계의 일면도 재미있게 엿볼 수 있다.
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  38. Chilli Chʻŏngbaji: Nae Ka Anŭn Kŏt I Chilli Ilkka?Chʻang-ho Kim (ed.) - 2005 - Ungjin Chisik Hausŭ.
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  39. Haengbok Chʻŏngbaji: 'Chŭlgŏun' Sam I 'Choŭn' Sam Ilkka.Chʻang-ho Kim (ed.) - 2005 - Ungjin Chisik Hausŭ.
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  40.  10
    Inscriptions tombales des dynasties T'ang et Song (d'après le fonds d'inscriptions possédées par l'École Française d'Extrême-Orient)Inscriptions tombales des dynasties T'ang et Song.Paul W. Kroll & Jao Tsung-I. - 1985 - Journal of the American Oriental Society 105 (1):174.
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  41.  24
    On Ch'i in the Huang Ti Nei Ching.Liu Ch'ang-lin - 1979 - Contemporary Chinese Thought 10 (3):3-19.
    The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...)
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  42.  22
    On Ch'i in the Huang Ti Nei Ching.Liu Ch'ang-Lin - 1979 - Contemporary Chinese Thought 10 (3):3-19.
    The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...)
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  43.  6
    Éloges de personnages éminents de Touen-houang sous les T'ang et les Cinq Dynasties. Partie I: Avant-propos, Introduction, Textes chinoisEloges de personnages eminents de Touen-houang sous les T'ang et les Cinq Dynasties. Partie I: Avant-propos, Introduction, Textes chinois.Chauncey S. Goodrich & Chen Tsu-Lung - 1977 - Journal of the American Oriental Society 97 (2):215.
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  44.  6
    Why I Have Parted From T'ang Na.Lan P'ing - 1980 - Chinese Studies in History 14 (2):83-91.
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  45.  42
    An Ancient Chinese Treatise on Alchemy Entitled Ts'an T'ung Ch'i.Lu-Chiang Wu, Tenney L. Davis & Wei Po-Yang - 1932 - Isis 18 (2):210-289.
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  46.  21
    A Critique of Leftist Chang Tai-Nien's So-Called "Some Characteristics of Classical Chinese Philosophy".Hsiao Chieh-Fu, Chu Po-Kung, T'ang I.-Chieh & Lu Yü-San - 1971 - Contemporary Chinese Thought 2 (4):196-245.
    As early as January of 1957, at the Peking University Symposium on the Problems of the History of Chinese Philosophy, Chang Tai-nien was already attacking with his glittering words.
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  47.  23
    An Ancient Chinese Treatise on Alchemy Entitled Ts'an T'ung Ch'i.Lu-Chiang Wu, Tenney Davis & Wei Po-Yang - 1932 - Isis 18:210-289.
  48.  8
    Shaw-Kwei Moh. Zhe-ch'üeh chu-yi lo-ch'i ti ch'ian-t'an ch'ai-shao . Tung-pei Jen-min Ta-hsüeh tse-jan k'o-hsüeh hsüeh-pao, no. 2 , pp. 247–265. [REVIEW]Hao Wang - 1960 - Journal of Symbolic Logic 25 (2):181-181.
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  49.  8
    Traité des Fonctionnaires et Traité de l'Armée traduits de la nouvelle histoire des T'ang (chaps. 46-50)Traite des Fonctionnaires et Traite de l'Armee traduits de la nouvelle histoire des T'ang[REVIEW]J. I. Crump & Robert des Rotours - 1949 - Journal of the American Oriental Society 69 (3):157.
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  50.  8
    Bridging the Aging-Disease Dichotomy. I. The Amyloidosis Model.Herman T. Blumenthal & Bhartur N. Premachandra - 1989 - Perspectives in Biology and Medicine 33 (3):402-420.
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