Results for 'Yicai Ni'

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Yicai Ni
Zhejiang University
  1.  84
    Schelling and Husserl on the Concept of Passive Synthesis.Yicai Ni - 2021 - Phänomenologische Forschungen 1 (1):187-205.
    Both Schelling and Husserl reveal that any attempt to ground objective cognition in subjectivity would encounter the problem of constitution of original experience. They also endorse similar solutions to this very problem. The constitution of original experience is depicted as passive synthesis, i. e., it is the pre-conscious activity of the original ‘I’ (Ur-Ich). However, unlike Schelling’s interpretation of passive synthesis, understood as a theory of quasi-conscious willing (Wollen), Husserl relocates passive synthesis in the transition from instinct to habituality. The (...)
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  2.  55
    Selbstgefühl als lebendige Gegenwart. Husserl und Schelling über die ursprüngliche Zeitkonsitution.Yicai Ni - 2020 - Annales de Phénoménologie -Nouvelle Série 19:25-43.
    Das Problem der zeitlichen Konstitution ist für das Verständnis der genetischen Gründe der Subjektivität ganz wesentlich. Die zeitliche Konstitution selbst geht jedoch bereits über die Grenze des gegenständlichen Bewusstseins in das dunkle Vorbewusstsein hinaus. In den C-Manuskripten (1929-1934) lokalisiert Husserl die zeitliche Konstitution auf eine angemessene Weise im Bereich des Vorbewusstseins, aber seine Argumentation, sie als das anonyme Phänomen der „lebendigen Gegenwart“ zu interpretieren, ist nicht überzeugend genug. In dem vorliegenden Beitrag soll darauf hingewiesen werden, dass Schelling im System des (...)
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  3. Thun Moṅ Sdud Grwaʼi Rnam Bśad Rig Paʼi Blo Sgo ʼbyed Paʼi Lde Mig Phas Rgol Log Lta ʼjoms Paʼi Thog Mdaʼ Gśen Bstan Pad Tshal Rgya Paʼi Ñi Ma Źes Bya Ba Bźugs So. [REVIEW] Ñi-Ma-Bstan-ʼ & Dzin - 2004 - GʼYuṅ-Druṅ Bon-Gyi Bśad-Sgrub Dus-Sde.
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  4.  20
    Ni Droite Ni Gauche: L'Ideologie Fasciste En France.K. Steven Vincent & Zeev Sternhell - 1986 - Substance 15 (1):86.
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  5. Seek and You Will Find It; Let Go and You Will Lose It: Exploring a Confucian Approach to Human Dignity.Peimin Ni - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):173-198.
    While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond (...)
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  6.  28
    Urbewußtsein Und Reflexion Bei Husserl.Ni Liangkang - 1998 - Husserl Studies 15 (2):77-99.
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  7.  21
    Ni K Makarma: How Desireless Need One Be?Christopher Framarin - 2004 - Asian Philosophy 14 (3):239 – 254.
    In the Bhagavadgīt K a advises Arjuna to act without desire. He also describes the ni k makarmin as possessed of perfect equanimity. Some scholars have argued that K a's advice is a contradiction. Because action requires desire, desireless action is impossible. Others have claimed that this fact only suggests that K a's prohibition is against a subset of desires and not desire as a whole. These 'subset' positions, however, are not consistent with the equanimity requirement. The conclusion that K (...)
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  8.  1
    Ni humanos, ni animales, ni monstruos: La decolonización Del cuerpo transgénero.Pedro Javier DiPietro - 2020 - Eidos: Revista de Filosofía de la Universidad Del Norte:254-291.
    RESUMEN El apetito rapaz de los conquistadores produjo sodomitas Indígenas en Abya Yala. Corrompió también sus entendimientos sobre vitalidad corporal. La violación convirtió una permeabilidad anal, que comunicaba varias formas de lo vital, en un acto de destitución socio-corporal. La permeabilidad carnal Indígena, y su transición, quedó signada como infrahumana. La colonialidad oculta esa condición infrahumana al confundir las movilidades transgéneros con todo tipo de disconformidad corporal. Al considerar la permeabilidad corporal como un índice de disidencia tanto cognitiva como sexual, (...)
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  9.  13
    Reciprocity in Quarantine: Observations From Wuhan’s COVID-19 Digital Landscapes.Yanping Ni, Morris Fabbri, Chi Zhang & Kearsley A. Stewart - 2020 - Asian Bioethics Review 12 (4):435-457.
    The 2003 SARS pandemic heralded the return of quarantine as a vital part of twenty-first century public health practice. Over the last two decades, MERS, Ebola, and other emerging infectious diseases each posed unique challenges for applying quarantine ethics lessons learned from the 2003 SARS-CoV-1 outbreak. In an increasingly interdependent and connected global world, the use of quarantine to contain the spread of SARS-CoV-2, or COVID-19, similarly poses new and unexpected ethical challenges. In this essay, we look beyond standard debates (...)
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  10.  36
    Ni Chicha Ni Limona: Ethical Dilemmas of a Sibling on Doing Disability Research in Ecuador.Hilda Beatriz Miranda-Galarza - 2009 - Ethics and Social Welfare 3 (1):87-94.
    (2009). Ni chicha ni limoná: Ethical Dilemmas of a Sibling on Doing Disability Research in Ecuador. Ethics and Social Welfare: Vol. 3, No. 1, pp. 87-94.
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  11.  8
    Ayintâbî’ni̇n tercüme‐i̇ ti̇byân tefsi̇ri̇ni̇n muhteva ve Metod bakimindan değerlendi̇ri̇lmesi̇.Orhan İYİBİLGİN - 2014 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 16 (29):69-69.
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  12.  14
    The Golden Rule.Peimin Ni & Jeffrey Wattles - 1999 - Philosophy East and West 49 (2):214.
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  13.  22
    Ni Kāmakarma: How Desireless Need One Be?1.Christopher Framarin - 2004 - Asian Philosophy 14 (3):239-254.
    In the Bhagavadg?t? K a advises Arjuna to act without desire. He also describes the ni k?makarmin as possessed of perfect equanimity. Some scholars have argued that K a's advice is a contradiction. Because action requires desire, desireless action is impossible. Others have claimed that this fact only suggests that K a's prohibition is against a subset of desires and not desire as a whole. These ?subset? positions, however, are not consistent with the equanimity requirement. The conclusion that K a's (...)
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  14.  19
    Patterns of Corporate Responsibility Practices for High Financial Performance: Evidence From Three Chinese Societies. [REVIEW]Na Ni, Carolyn Egri, Carlos Lo & Carol Yeh-Yun Lin - 2015 - Journal of Business Ethics 126 (2):1-15.
    The growing literature on corporate responsibility (CR) has drawn attention to how different CR practices complement each other and interact in the form of configurations. This study investigated CR patterns associated with high financial performance for 466 firms in Mainland China, Hong Kong, and Taiwan. We applied a set-theoretic approach using qualitative comparative analysis to identify similarities and differences across these three societies in configurations of CR practices relating to customer, employee, investor, community, and environmental stakeholder groups. The extent to (...)
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  15.  55
    Do Not Take Confucians as Kantians: Comments on Liu Qingping’s Interpretation of Confucian Teachings.Peimin Ni - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):45-49.
    LIU Qingping’s criticism of Confucian teachings of filial piety, though valuable in stimulating critical attitude toward classic Confucianism, is largely based on misinterpreting Confucians as Kantians. The article tries to show that, unlike the Kantian rule-oriented ethic that provides universal ethical principles, Confucianism focuses on the process of person-making, and the teachings of classic Confucianism are more like gongfu instructions than moral principles. Looking from the gongfu perspective, Liu’s criticism becomes misdirected, if not irrelevant.
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  16.  18
    Ni fundacionismo ni coherentismo: Una lectura antropológica de sobre la certeza.Eduardo Fermandois - 2013 - Revista de filosofía (Chile) 69:99-117.
    The title and subtitle entail the main claims of this article. In the face of the present debate on the question whether Wittgenstein was a foundationalist, a coherentist, or both things, I suggest that, at least in a certain important sense, he didn’t adopt either of these positions. The point concerns the status of propositions that I characterize as “unheard-of propositions” and that constitute the most important subclass of so called “Moore-type propositions”. Unheard-of propositions (and the corresponding beliefs) are neither (...)
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  17. Gei Ni Yi Ba Jin Yao Shi.Xiaoyan Xu - 2008 - Jun Shi Yi Wen Chu Ban She.
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  18.  1
    On Confucius.Peimin Ni - 2002 - Wadsworth.
    This brief text assists students in understanding Confucius' philosophy and thinking so they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the Wadsworth Notes Series,, ON CONFUCIUS is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise book offers sufficient insight into the thinking of a notable philosopher, better enabling students to engage in reading and to discuss the (...)
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  19.  9
    Chū-Ni Dai Jiten . Aichi Daigaku Chū-Ni Dai Jiten HensanshoA New Practical Chinese-English Dictionary. Liang Shih-ch'iuLin Yutang's Chinese-English Dictionary of Modern Usage. [REVIEW]N. Sivin - 1976 - Isis 67 (2):308-309.
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  20. The Mission of Liberation of the Soviet People and Their Armed-Forces During World-War-II.Ni Sechovcov - 1975 - Filosoficky Casopis 23 (3):448-454.
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  21. Ni le corps ni l’esprit. La chair de Husserl à Merleau-Ponty.Pierre Rodrigo - 2003 - Studia Phaenomenologica 3 (3-4):107-117.
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  22.  46
    A Comparison of Chinese and British Tea Culture.Ni Wang - 2011 - Asian Culture and History 3 (2):p13.
    As an old and traditional beverage, tea has been an important part of people’s life in both China and the United Kingdom , and has respectively developed a unique culture in each of the two nations. Tea culture is an important part in culture of these two nations. In this paper, the author will first review 3 important aspects of the tea culture in China and the UK: history of tea, tea drinking customs and teasets, and then a conclusion about (...)
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  23. Bukkyo Ni Okeru Mu to U to No Tairon.Susumu Yamaguchi - 1942 - Kobundo Shobo.
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  24. Ma Ṇi Bkaʼ ʼbum.Sroṅ-Btsan Sgam-Pos Mdzad - 2006 - In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las . Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.
     
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  25.  1
    Confucius: The Man and the Way of Gongfu.Peimin Ni - 2016 - Rowman & Littlefield Publishers.
    Through a systematic introduction of Confucius as a historical figure, a spiritual leader, a philosopher, a political reformer, an educator, and a person, this book offers a comprehensive, lucid, and in-depth articulation of Confucius and his teachings for Western students.
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  26.  22
    Is the Red Dragon Green? An Examination of the Antecedents and Consequences of Environmental Proactivity in China.Kent Walker, Na Ni & Weidong Huo - 2014 - Journal of Business Ethics 125 (1):1-17.
    China is the world’s second largest economy and the largest emitter of carbon dioxide, yet we know little about environmental proactivity in the most populated country in the world. We address this gap through a survey of 161 Chinese companies with two respondents per firm (N = 322), where we seek to identify the antecedents and consequences of environmental proactivity. We identify two categorizations of environmental proactivity: Environmental operational improvements and environmental reporting. We find that ecological motivations and regulatory stakeholder (...)
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  27.  4
    Pourquoi ni Bothe ni les Joliot-Curie n'ont découvert le neutron?Jules Six - 1988 - Revue d'Histoire des Sciences 41 (1):3-24.
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  28. Ni Global Ni Nacional: Nuevos Ensamblajes de Territorio, Autoridades y Derechos.Saskia Sassen - 2008 - Revista de Filosofía (México) 40 (123):73-104.
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  29. Jinsei Ni Tsuite.Magoichi Kushida - 1952
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  30.  61
    Moral Instinct and Moral Judgment.Ni Liangkang & Yu Xin - 2009 - Frontiers of Philosophy in China 4 (2):238 - 250.
    Human beings' moral life can be divided into two forms, one based on moral instincts and the other on moral judgments. The former is carried on without deliberation, while the latter relies upon valuations and judgments. The two can ultimately be viewed as man's innate moral nature and acquired moral conventions. Theoretically, preference for the former will lead to naturalism and for the latter to culturalism, but this is the reality of man's moral life. Moreover, there may be a parallel (...)
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  31. Primal Consciousness and Reflection in the Work of Husserl.Liangkang Ni - 1998 - Husserl Studies 15 (2):77-99.
  32.  15
    Who Are Chinese Citizens? A Legislative Language Inquiry.Shifeng Ni & King Kui le ChengSin - 2010 - International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 23 (4):475-494.
    By exploring the meaning construction of Chinese citizenship stipulated in Chinese legislation and its interaction with social identities and human nature in the Chinese society, the present study investigates the nature and evolution of the conception of Chinese citizens through three selected cases from Chinese legislations, which illuminate that Chinese citizens are essentially persons with independent personalities defined by the rights and obligations stipulated in legislation. This conception is further strengthened by the entitlement to private properties and equality before law. (...)
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  33. Hayatıni Seçen Kadın: ".Nermin Abadan-Unat - 2010 - Doğan Kitap.
  34. Ni histoire de l'art ni esthétique: Les écrits sur l'art d'André Malraux.Derek Allan - 2009 - In André Malraux 13, Malraux et la question des genres littéraires. La Revue des Lettres Modernes Série André Malraux. 14000 Caen, France:
    Examines Malraux's theory of art and argues that it is neither aesthetics (philosophy of art) in the traditional sense, or history of art.
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  35. .Niẓām al-Dīn Qahhārī - 2004
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  36. Ni Ke Yi Huo Ji Nian ?: "Yi Jing" Gao Su Ni.Xinyuan Qi - 2011 - Chen Xing Chu Ban.
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  37. Di̇ni̇ ve sosyoloji̇k boyutlariyla dayanişma- yardimlaşma olgusu.Abdulmuttalip Baycar - forthcoming - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi:199-225.
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  38.  1
    From Diversity to Unity: Return to the One Spiritual Source.Hua Ching Ni - 1996 - Seven Star Communications.
    Hua-Ching Ni encourages each person to go beyond religion and theology in order to rediscover his or her own spiritual nature. He provides the tools with which one can unlock the spiritual treasures of the universe, lighting the way to internal and external harmony and fulfilment.
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  39.  40
    Y U Xuanmeng 俞宣孟, and H E Xirong 賀錫榮, Ed., Exploring the Root and Seeking for the Origin : Essays From a New Round of Comparative Studies of Chinese and Western Philosophy 探根尋源: 新一輪中西哲學比較研究論集.Ni Peimin - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):473-476.
  40.  17
    Ni trazas textuales, ni prácticas discursivas. Suárez y el barroco como claves de comprensión de la duda cartesiana.Óscar Barroso Fernández - 2017 - Ingenium. Revista Electrónica de Pensamiento Moderno y Metodología En Historia de Las Ideas 11:29-46.
    En este trabajo se analiza la discusión entre Foucault y Derrida a propósito de la duda cartesiana. En el intento de darle solución, se opta metodológicamente por una interpretación del problema que se sitúa más acá del análisis foucaultiano de las prácticas discursivas, pero más allá de la exégesis puramente intra-textual derridiana. En concreto, se muestra la gravedad que para el asunto tiene la hipótesis del genio maligno, comparando el tratamiento cartesiano con el que décadas antes propusiera Francisco Suárez en (...)
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  41. Ni Thérapeute, Ni Expert. L'entretien de Bilan-Orientation À la Recherche de Sa Spécificité.C. Revuz - 1991 - Cahiers Internationaux de Sociologie 108:57-76.
     
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  42. Chåusei Ni Okeru Chi to Chåoetsu Shisaku No Genten o Tazunete : Inagaki Ryåosuke Kyåoju No Taikan o Kinenshite.Klaus Riesenhuber - 1992
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  43. Ni vitalisme ni mécanisme. Réponse au Prof. Plate.E. Rignano - 1929 - Scientia 23 (46):du Supplém. 9.
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  44.  7
    Bey'ni Tezkiresinde Şairlerin Edebî Şahsiyetleri İle İlgili İfadeler.Fırat Sevi̇nç - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 3):1257-1257.
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  45.  14
    An Overview of Engineering Approaches to Improving Agricultural Animal Welfare.Candace Croney, William Muir, Ji-Qin Ni, Nicole Olynk Widmar & Gary Varner - 2018 - Journal of Agricultural and Environmental Ethics 31 (2):143-159.
    In this essay, we provide an overview of how production systems can be re-engineered to improve the welfare of the animals involved. At least three potential options exist: engineering their environments to better fit the animals, engineering the animals themselves to better fit their environments, and eliminating the animals from the system by growing meat in vitro rather than on farms. The morality of consuming animal products and the conditions under which agricultural animals are maintained remain highly contentious, and when (...)
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  46. Ni Ange Ni Bête: Essai Sur l'Éthique de l'Homme Ordinaire.Léon Cassiers - 2010 - Les Éditions du Cerf.
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  47. «Ni Conrad, ni Henri» Le fond de la personne est-il personnel, impersonnel ou sans fond dans les sermons allemands de Maître Eckhart?Julie Casteigt - 2013 - Archives de Philosophie 76 (3):425-440.
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  48. Ce Ni Se Mai Fură?Tita Chiper - 2002 - Dilema 476:20.
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  49. Nihon Ni Okeru Risei No Dentō.Keiichirō Kobori - 2007 - Chūō Kōron Shinsha.
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  50.  17
    Erik Nis Ostenfeld Human Wisdom. Studies in Ancient Greek Philosophy . Academia Verlag, Sankt Augustin, 2016. 382 Pp. Isbn 978‐3‐89665‐694‐0. €39.00. [REVIEW]Michael Korngut - 2018 - Theoria 84 (2):211-216.
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