Results for 'Wei Xiaopin'

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  1.  48
    Distributive Justice, Injustice and Beyond Justice.Wei Xiaopin - 2008 - Proceedings of the Xxii World Congress of Philosophy 50:857-872.
    In order to compare the distributive principle between Marx and Rawls on justice, we have to definite the concept of distributive justice, injustice and beyond justice. By Marx the theoretical concept of distributive justice is something like distribution according to contribution, that is what you earn correspondence to what you have done, principally it is also could be accepted by Rawls, but as soon as we actualities this principle from theory to reality, it is distorted, on the sense of Marx, (...)
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  2.  2
    Wei Zhuomin xue shu lun zhu xuan.Zhuomin Wei - 1997 - Wuhan: Xin hua shu dian Hubei fa xing suo jing xiao. Edited by Xinmin Gao.
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  3. A Confucian Life in America with Tu Wei Ming.Bill D. Moyers, Wei-Ming Tu, N. Wnet York, Ill) Wttw Chicago & Mich) Wtvs-Tv Detroit - 1990 - Pbs Video.
     
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  4. Wei Siluan xian sheng ke zhe lun wen ji.Siluan Wei - 1980 - Taibei: Qing cheng chu ban she.
     
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  5.  1
    Wei Zhengtong ba shi qian hou yan jiang lu.Zhengtong Wei - 2009 - Wuhan shi: Hua zhong shi fan da xue chu ban she.
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  6.  1
    Wei Zhengtong zi xuan ji.Zhengtong Wei - 2005 - Jinan Shi: Shandong jiao yu chu ban she.
  7. Ju Chia Ch Uan T Ung Ti Hsien Tai Chuan Hua Tu Wei-Ming Hsin Ju Hsüeh Lun Chu Chi Yao.Wei-Ming Tu & Hua Yüeh - 1992
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  8.  3
    "Wu zhong sheng you" yu "xin sheng he yi": Wei Jin yu wan Ming shi qi de shi ren yue lun si xiang yan jiu = "Wuzhongshengyou" yu "xinshengheyi": WeiJin yu wanMing shiqi de shiren yuelun sixiang yanjiu.Wei Wang - 2014 - Ha'erbin Shi: Heilongjiang da xue chu ban she.
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  9.  8
    k'ang Yu-wei and T'an Ssu-t'ung's Arrangement of Buddhism and Confucianism and Their Enlightenment.Yixia Wei - 2020 - International Journal of Philosophy 8 (2):54.
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  10.  44
    Poems by Wang Wei.Hans H. Frankel, Chang Yinnan, Lewis C. Walmsley & Wang Wei - 1960 - Journal of the American Oriental Society 80 (2):174.
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  11.  3
    Dang dai Zhongguo fa zhe xue de shi ming: Wei Dunyou jiao shou fa zhe xue jiang yan lu.Dunyou Wei - 2010 - Beijing Shi: Fa lü chu ban she.
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  12. Zhongguo si xiang chuan tong de chuang zao zhuan hua: Wei Zhengton zi xuan ji.Zhengtong Wei - 2002 - Kunming Shi: Yunnan ren min chu ban she.
     
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  13. Ta T'ung Shu, the One-World Philosophy of K'ang Yu-wei.K'ang Yu-wei & Laurence G. Thompson - 1960 - Philosophy East and West 10 (1):63-65.
  14. Zai de cheng ming: Xiong Wei wen xuan.Wei Xiong - 2011 - Beijing: Shang wu yin shu guan.
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  15. Cai xing zhi bian: ren ge zhu ti yu Wei Jin xuan xue = Caixing zhi bian.Wei Yao - 2007 - Beijing: Ren min chu ban she.
  16.  3
    Zheng ju tui li yan jiu: yi ke xue zheng ju wei fen xi shi jiao.Wei Zhou - 2016 - Beijing: Zhongguo ren min da xue chu ban she.
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  17.  36
    Mr young on miracles: Tan Tai Wei.Tan Tai Wei - 1974 - Religious Studies 10 (3):333-337.
    In two recent papers, Mr Robert Young maintains that all attempts by philosophers to bolster the-violation-of-law concept of miracles are bound to fail and propounds what he claims to be a novel non-reductivist concept of miracles which avoids the conceptual difficulties of the violation-model. His view of miracles is of god being ‘an active agent-factor in the set of factors which actually was causally operative’ [p. 123] in an event dubbed a miracle. God is put in among ‘the plurality of (...)
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  18.  15
    Washing Silk: The Life and Selected Poetry of Wei Chuang.C. H. Wang, Robin D. S. Yates & Wei Chuang - 1990 - Journal of the American Oriental Society 110 (3):559.
  19.  28
    “Bao wei quan” 保位權, Chapter 20 of the Chunqiu fanlu 春秋繁露.Ivana Buljan - 2016 - Monumenta Serica 64 (1):73-100.
    This work provides an annotated translation, together with a brief commentary, of the “Bao Wei Quan” chapter, the 20th chapter of the Chunqiu fanlu. The Chunqiu fanlu is an important Chinese Confucian text. It is ascribed to a pivotal Former Han (206 BCE – 9 CE) scholar, an exegete of the Gongyang zhuan 公羊傳, Dong Zhongshu 董仲舒 (ca. 195–115 BCE). This text offered to readers an ideal of rulership that remained highly relevant to the development of the ethical and political (...)
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  20.  42
    Wei‐Jin Period Xuanxue ‘Neo‐Daoism’: Re‐working the Relationship Between Confucian and Daoist Themes.Paul J. D'Ambrosio - 2016 - Philosophy Compass 11 (11):621-631.
    In recent years, philosophical ideas developed during the Wei-Jin period, broadly referred to as xuanxue in Chinese and ‘Neo-Daoism’ or ‘Dark Learning’ in English, have been accorded increasing attention in academia. This article provides an introduction to some major thinkers of the Wei-Jin period, addressing both their original writings and recent scholarly interpretations. The article aims to demonstrate that many Wei-Jin period intellectuals formed their theories through reinterpreting the relationship between texts associated with Daoism and Confucianism. Thinkers of this period (...)
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  21.  2
    "He Wei Gui" de Zheng Zhi Lun Li Zhui Qiu: "He" Shi Yu Zhong de Xian Qin Ru Jia Zheng Zhi Lun Li Si Xiang Yan Jiu = Heweigui de Zhengzhi Lunli Zhuiqiu.Weibing Pi - 2007 - Shanghai San Lian Shu Dian.
    Ben shu jie he shi dai fa zhan de yao qiu,Cong pi pan ji cheng you xiu chuan tong wen hua de shi jiao,Dui xian qin ru jia"he"zheng zhi lun li si xiang jin xing le bi jiao quan mian de si kao.
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  22.  1
    Yi wei lao jiao shou ding ning de ping shi zhi hui: su zao jing cai ren sheng de jiang yi = Life wisdom for us.Zhonghe Ping - 2009 - [Taibei Shi]: Yu shu fang chu ban you xian gong si.
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  23.  26
    Prediction of China’s Sulfur Dioxide Emissions by Discrete Grey Model with Fractional Order Generation Operators.Wei Meng, Daoli Yang & Hui Huang - 2018 - Complexity 2018:1-13.
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  24. Effortless Action: Wu-Wei as Conceptual Metaphor and Spiritual Ideal in Early China.Edward Gilman Slingerland - 2003 - Oxford University Press.
    This book presents a systematic account of the role of the personal spiritual ideal of wu-wei--literally "no doing," but better rendered as "effortless action"--in early Chinese thought. Edward Slingerland's analysis shows that wu-wei represents the most general of a set of conceptual metaphors having to do with a state of effortless ease and unself-consciousness. This concept of effortlessness, he contends, serves as a common ideal for both Daoist and Confucian thinkers. He also argues that this concept contains within itself a (...)
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  25. Wei Jin di zi ran zhu yi.Zhaozu Rong - 1996 - Beijing: Xin hua shu dian jing xiao.
     
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  26.  1
    Wei Jin xuan xue.Min Bian - 2009 - Nanjing: Nanjing da xue chu ban she.
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  27. He wei fa xue =.Yanhua Bi - 2010 - Beijing: Zhong yang bian yi chu ban she.
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  28. Zhongguo jin dai zhe xue di hong guan tou shi =.Yixia Wei - 1994 - Ha'erbin Shi: Xin hua shu dian Beijing fa xing suo fa xing.
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  29.  1
    "Wei ji" zhong di chong jian: li shi wei wu zhu yi di xian dai chan shi.Geng Yang - 1995 - Beijing: Zhongguo ren min da xue chu ban she.
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  30.  1
    Si wei fa sheng xue: cong dong wu si wei dao ren di si wei.Hao Zhang - 1994 - Beijing: Xin hua shu dian jing xiao.
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  31.  2
    On the Problematic Study of Philosophy.Zhu Bao-wei - 2003 - Modern Philosophy 1:002.
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  32.  61
    Wu-Wei, Merleau-Ponty, And Being Aware of What We Do.Marcus Lee - 2020 - Philosophy East and West 70 (1):116-135.
    In classical Chinese philosophy, the best kind of life is a life lived in line with the Dao (the “Way”). A core feature of this kind of life is attaining the ideal of wu-wei. In early Daoist writings, wu-wei denotes an ideal way of acting. However, since wu-wei is normally translated as “no-action” these ancient texts give us a picture of the best kind of life that may appear paradoxical to many philosophers. In this paper, I suggest a way to (...)
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  33. "Wei wu zhu yi he jing yan pi pan zhu yi" jie shuo.Ming Ma - 1985 - Fuzhou: Fujian sheng xin hua shu dian fa xing.
     
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  34. Qu wei luo ji xue.Yilian Peng - 1981 - Beijing: Xin hua shu dian Beijing fa xing suo fa xing. Edited by Shihou Yu.
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  35.  63
    Ich weiß nicht, was soll es bedeuten? Schützenhilfe für Schlicks Verifikationsprinzip.Olaf L. Müller - 2013 - In Fynn Ole Engler & Mathias Iven (eds.), Moritz Schlick: Die Rostocker Jahre und ihr Einfluss auf die Wiener Zeit. Schlickiana, Band 6. Leipzig, Deutschland: Leipziger Universitätsverlag. pp. 225-270.
    Kein Hahn kräht mehr nach dem Verifikationsprinzip, das Moritz Schlick zusammen mit seinen Mitstreitern des Wiener Kreises verfochten hat. Seit einem halben Jahrhundert gilt das Prinzip als philosophisch erledigt; doch Totgesagte leben länger. Ich versuche, eine Fassung des Prinzips zu formulieren, die auch unter den Bedingungen der Nachkriegs-Philosophie verteidigt werden kann: Grob gesagt, muss jeder sinnvolle Satz im Prinzip empirisch (oder doch aposteriori) überprüft werden können, einerlei ob verifiziert oder falsifiziert, ob fallibel oder infallibel, ob direkt oder indirekt, ob deduktiv, (...)
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  36.  13
    Mood States and Everyday Creativity: Employing an Experience Sampling Method and a Day Reconstruction Method.Wei Han, Xue Feng, Mi Zhang, Kaiping Peng & Dan Zhang - 2019 - Frontiers in Psychology 10.
  37. Dao jia di zhi jue yu xian dai jing shen.Wei Na - 1994 - [Peking]: Xin hua shu dian jing xiao.
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  38. Wei Jin xuan xue yu yi shu =.Qiushi Niu - 2016 - Beijing Shi: Ren min chu ban she.
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  39. Xing shi luo ji man tan.Wei Si - 1980 - [Hong Kong?: [S.N.].
     
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  40.  1
    Wei Jin ru xue bian nian.Guimei Song - 2014 - Chengdu: Sichuan da xue chu ban she.
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  41.  2
    Weiße Stellen und schwarze Löcher: Vergangenheit und Gegenwart in Ostgalizien.Omer Bartov - 2007 - Naharaim 1 (2):155-194.
    I Das Grenzland Im Jahre 1772 annektierte das Habsburgerreich im Süden Polens gelegene Gebiete und gliederte sie als „Königreich Galizien und Lodomerien“ in seinen Herrschaftsbereich ein. Nach dem Zusammenbruch der Habsburger Monarchie im I. Weltkrieg wurde Galizien 1918 Teil des erneut unabhängigen Polen. In Ostgalizien gründeten ukrainische Nationalisten eine kurzlebige „West-Ukrainische Republik“. Im Anschluss weiterer Kampfhandlungen zwischen Polen, Ukrainern und Sowjets annektierte Polen dann ganz Ostgalizien, das von den Polen „Kleines Ostpolen“ genannt wurde, einschließlich der nördlichen Gebiete Wolhyniens und Polesiens. (...)
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  42.  5
    The neural pattern of intuitive and analytical processes in the subliminal environment: N2 responses on the embedded Chinese character task.Wei Bao, Tingting Yu, Yunhong Wang & Junlong Luo - 2022 - Consciousness and Cognition 97 (C):103260.
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  43.  8
    Weiß, Johannes: Weltverlust und Subjektivität. Zur Kritik der Institutionenlehre Arnold Gehlens.D. Böhler - 1973 - Zeitschrift Für Evangelische Ethik 17 (1):254-255.
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  44. Wei Jin xuan tan.Fan Kong - 1991 - Shenyang: Liaoning sheng xin hua shu dian fa xing.
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  45. Wei Jin xuan xue he wen xue.fan Kong - 1987 - [Peking]: Xin hua shu dian jing xiao.
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  46.  5
    Way, Learning, and Politics: Essays on the Confucian Intellectual.Wei-Ming Tu - 1993 - SUNY Press.
    Tu (Chinese history and philosophy, Harvard U.) offers a panoramic view of the core values of Confucian intellectual thought that have kept it vital for more than two millennia, and underlie the recent resurgence in eastern Asia. Of interest to students of either China or religion and ethics. Paper edition (unseen), $14.95. Annotation copyright by Book News, Inc., Portland, OR.
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  47. Wei Chin hsüan hsüeh.Tsung-san Mou - 1962 - Ssu Li Tung Hai Ta Hsüeh.
     
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  48. Wei wu bian zheng fa de fan chou jian lun.Siqi Ai - 1956
     
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  49.  53
    Wu-Wei and the Decentering of the Subject in Lao-Zhuang.Changchi Hao - 2006 - International Philosophical Quarterly 46 (4):445-457.
    This essay attempts to provide an alternative approach to the philosophy of religion through a new interpretation of Daoist philosophy in light of Husserl’s phenomenology. I argue that Lao-Zhuang’s wu-wei should be understood as a reduction of our existential and conceptual beliefs about the reality of this world. In Lao-Zhuang, wu-wei is related to the theme of decentering of the subject. In order to be a true self, we have to make space at the core of our being for Dao (...)
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  50.  83
    Wu-Wei: Lao-zi, Zhuang-zi and the aesthetic judgement.Rui Zhu - 2002 - Asian Philosophy 12 (1):53 – 63.
    The concept of wu-wei (nonaction) has undergone significant changes from Lao-zi to Zhuang-zi. This paper will argue that, while wu-wei in Lao-zi is a utilitarian principle, wu-wei of Zhuan-zi represents an aesthetic world-view. The aesthetic nature of the Daoist nonaction will be illustrated through Kant's concept of 'purposiveness without purpose'.
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