Results for 'Dora Lw Kwong'

471 found
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  1.  47
    Validity and reliability study on traditional Chinese FACT‐C in Chinese patients with colorectal neoplasm.Carlos Kh Wong, Cindy Lk Lam, Wai‐Lun Law, Jensen Tc Poon, Pierre Chan, Dora Lw Kwong & Janice Tsang - 2012 - Journal of Evaluation in Clinical Practice 18 (6):1186-1195.
  2.  90
    Direct medical costs of care for Chinese patients with colorectal neoplasia: a health care service provider perspective.Carlos K. H. Wong, Cindy L. K. Lam, Jensen T. C. Poon, Sarah M. McGhee, Wai-Lun Law, Dora L. W. Kwong, Janice Tsang & Pierre Chan - 2012 - Journal of Evaluation in Clinical Practice 18 (6):1203-1210.
  3.  27
    Kwong-Loi Shun on Moral Reasons in Mencius.Kwong-Loi Shun - 1991 - Journal of Chinese Philosophy 18 (4):353-370.
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  4. What is hope?Jack M. C. Kwong - 2019 - European Journal of Philosophy 27 (1):243-254.
    According to the standard account, to hope for an outcome is to desire it and to believe that its realization is possible, though not inevitable. This account, however, faces certain difficulties: It cannot explain how people can display differing strengths in hope; it cannot distinguish hope from despair; and it cannot explain substantial hopes. This paper proposes an account of hope that can meet these deficiencies. Briefly, it argues that in addition to possessing the relevant belief–desire structure as allowed in (...)
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  5.  33
    Do infants bind mental states to agents?Dora Kampis, Eszter Somogyi, Shoji Itakura & Ildikó Király - 2013 - Cognition 129 (2):232-240.
  6. Mencius and early Chinese thought.Kwong-loi Shun - 1997 - Stanford, Calif.: Stanford University Press.
    Throughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. The author closely examines (...)
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  7. Epistemic Injustice and Open‐Mindedness.Jack Kwong - 2015 - Hypatia 30 (2):337-351.
    In this paper, I argue that recent discussions of culprit-based epistemic injustices can be framed around the intellectual character virtue of open-mindedness. In particular, these injustices occur because the people who commit them are closed-minded in some respect; the injustices can therefore be remedied through the cultivation of the virtue of open-mindedness. Describing epistemic injustices this way has two explanatory benefits: it yields a more parsimonious account of the phenomenon of epistemic injustice and it provides the underpinning of a virtue-theoretical (...)
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  8. The Phenomenology of Hope.Jack M. C. Kwong - 2022 - American Philosophical Quarterly 59 (3):313-325.
    What is the phenomenology of hope? A common view is that hope has a generally positive and pleasant affective tone. This rosy depiction, however, has recently been challenged. Certain hopes, it has been objected, are such that they are either entirely negative in valence or neutral in tone. In this paper, I argue that this challenge has only limited success. In particular, I show that it only applies to one sense of hope but leaves another sense—one that is implicitly but (...)
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  9.  49
    Academic Bullying and Human Rights: Is It Time to Take Them Seriously?Dora Kostakopoulou & Morteza Mahmoudi - 2024 - Human Rights Review 25 (1):25-46.
    Notwithstanding universities’ many laudable aims, incidents of serious bullying, academic harassment and sexual harassment in academic settings are reported with increasing regularity globally. However, the human rights violations involved in bullying and academic harassment have not received attention by the literature. In this article, we pierce the veil of silence surrounding university environments and provide a systematic account of the breaches of international and European human rights law involved in academic bullying and harassment. By adopting a socio-legal lens, we shed (...)
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  10. Ren 仁 and li 禮 in the Analects.Kwong-loi Shun - 2001 - In Bryan W. Van Norden (ed.), Confucius and the Analects: New Essays. Oxford University Press USA. pp. 53--72.
     
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  11.  90
    Mencius on Jen-Hsing.Kwong-loi Shun - 1997 - Philosophy East and West 47 (1):1-20.
    The use of the term hsing in the Meng-tzu is discussed, along with Mencius' views on jen-hsing. It is argued that while the use of hsing need not connote something unlearned and shared, Mencius did view jen-hsing in terms of certain unlearned emotional predispositions shared by all jen. He regarded jen as a species distinguished from other animals by its capability of cultural accomplishment, and felt that it is the presence of the emotional predispositions that makes this possible.
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  12.  36
    Ethical Argumentation: A Study in Hsün Tzu’s Moral Epistemology.Kwong-loi Shun - 1991 - Philosophy East and West 41 (1):111-117.
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  13. Resisting aliefs: Gendler on belief-discordant behaviors.Jack Kwong - 2012 - Philosophical Psychology 25 (1):77 - 91.
    This paper challenges T. S. Gendler's notion of aliefs, a novel kind of mental state which she introduces to explain a wide variety of belief-discordant behaviors. In particular, I argue that many of the cases which she uses to motivate such a mental state can be fully explained by accounts that make use only of commonplace attitudes such as beliefs and desires.
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  14. Vico y la apuesta por el pluralismo cultural.Dora Elvira García - 2004 - Cuadernos Sobre Vico 17 (18):2004-2005.
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  15. Disputers of the Tao: Philosophical Argument in Ancient China. [REVIEW]Kwong-Loi Shun - 1992 - Philosophical Review 101 (3):717-719.
  16. Ethical Self-Commitment and Ethical Self-Indulgence.Kwong-loi Shun - 2015 - In Brian Bruya (ed.), The Philosophical Challenge from China. Cambridge, MA: MIT Press.
     
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  17.  50
    Anger, Compassion, and the Distinction between First and Third Person.Kwong-Loi Shun - 2021 - Australasian Philosophical Review 5 (4):327-343.
    The paper presents a perspective on our relation to our environment that is inspired by Confucian thought and that stands in contrast to certain common strands in contemporary philosophical discussions. It conceptualizes our relation to what we encounter on a day-to-day basis primarily in terms of the way we experience and respond to situations, rather than to the objects affected in the situations. From this perspective, the contemporary philosophical distinction between a first- and a third-person point of view is often (...)
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  18. Hope and Hopefulness.Jack M. C. Kwong - 2020 - Canadian Journal of Philosophy 50 (7):832-843.
    This paper proposes a new framework for thinking about hope, with certain unexpected consequences. Specifically, I argue that a shift in focus from locutions like “x hopes that” and “x is hoping that” to “x is hopeful that” and “x has hope that” can improve our understanding of hope. This approach, which emphasizes hopefulness as the central concept, turns out to be more revealing and fruitful in tackling some of the issues that philosophers have raised about hope, such as the (...)
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  19.  79
    Dimensions of Humility in Early Confucian Thought.Kwong-loi Shun - 2021 - Journal of Chinese Philosophy 48 (1):13-27.
    Through an examination of the problematic forms of pride highlighted in early texts and the traits to which they are opposed, the paper identifies three main dimensions of humility in early Confucian thought. These include a deflated self-conception, caution and fearfulness, as well as seriousness and awe. It then shows that the term jing 敬 is closely related to all three dimensions, and hence that this is the term in early Confucian thought closest to encompassing all the different aspects of (...)
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  20.  42
    Encouraging Consumer Charitable Behavior: The Impact of Charitable Motivations, Gratitude, and Materialism.Dora E. Bock, Jacqueline K. Eastman & Kevin L. Eastman - 2018 - Journal of Business Ethics 150 (4):1213-1228.
    The United States is one of the most charitable nations, yet comprises some of the most materialistic citizens in the world. Interestingly, little is known about how the consumer trait of materialism, as well as the opposing moral trait of gratitude, influences charitable giving. We address this gap in the literature by theorizing and empirically testing that the effects of these consumer traits on charitable behavior can be explained by diverse motivations. We discuss the theoretical implications, along with implications for (...)
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  21. Jen and li in the "analects".Kwong-loi Shun - 1993 - Philosophy East and West 43 (3):457-479.
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  22. Edgar Morisoli, poeta del Sur Galán.Dora Delia Battiston - 2011 - Anclajes 15 (1):95 - 98.
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  23. Short comment on mo-Tzu epistemology based on 3 criteria+ translated from chinese by kushihara, morimasa.Lw Chang - 1979 - Chinese Studies in Philosophy 10 (4):47-54.
     
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  24. La phrónesis y el Juicio reflexionante en relación con el equilibrio reflexivo (I).Dora Elvira García - 2000 - Analogía Filosófica 14 (1):65-101.
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  25.  14
    Reseña de "Razón y espacio público. Arendt, Habermas y Rawls" de Alejandro Sahuí.Dora Elvira García González - 2004 - Signos Filosóficos 6 (11):218-226.
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  26.  27
    Encoding third-person epistemic states contributes to episodic reconstruction of memories.Dora Kampis, András Keszei & Ildikó Király - 2018 - Behavioral and Brain Sciences 41:e18.
    We propose an extension to Mahr & Csibra's (M&C's) theory. For successful episodic memory formation, potentially relevant aspects of a situation need to be identified and encodedonlineand retained for prospective interactions.To be maximally convincing, the communicator not only has to encode not justanycontextual detail, but also has to track informationin relation tosocial partners.
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  27.  25
    Comparing predicted and actual affective responses to process versus outcome: An emotion-as-feedback perspective.Jessica Yy Kwong, Kin Fai Ellick Wong & Suki Ky Tang - 2013 - Cognition 129 (1):42-50.
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  28.  9
    Wicca for beginners: Wiccan traditions and beliefs, witchcraft philosophy, practical magic, candle, crystals and herbal rituals.Dora McGregor - 2019 - [Wrocław, Poland?],: [Wiccan Tribe?].
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  29. Religion and Secularization under Perestroika in the USSR.Lw Mitrokhin - 1990 - Free Inquiry 11 (1):38-42.
     
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  30. Philosophy of human nature.Kwong-Ioi Shun - 2002 - In Antonio S. Cua (ed.), Encyclopedia of Chinese Philosophy. New York: Routledge. pp. 554--558.
     
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  31. Is Open-Mindedness Conducive to Truth?Jack Kwong - 2017 - Synthese 194 (5).
    Open-mindedness is generally regarded as an intellectual virtue because its exercise reliably leads to truth. However, some theorists have argued that open-mindedness’s truth-conduciveness is highly contingent, pointing out that it is either not truth-conducive at all under certain scenarios or no better than dogmatism or credulity in others. Given such shaky ties to truth, it would appear that the status of open-mindedness as an intellectual virtue is in jeopardy. In this paper, I propose to defend open-mindedness against these challenges. In (...)
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  32. How to theorize about hope.Jack M. C. Kwong - 2022 - European Journal of Philosophy 30 (4):1426-1439.
    In order to better understand the topic of hope, this paper argues that two separate theories are needed: One for hoping, and the other for hopefulness. This bifurcated approach is warranted by the observation that the word ‘hope’ is polysemous: It is sometimes used to refer to hoping and sometimes, to feeling or being hopeful. Moreover, these two senses of 'hope' are distinct, as a person can hope for some outcome yet not simultaneously feel hopeful about it. I argue that (...)
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  33.  82
    Open‐Mindedness as Engagement.Jack M. C. Kwong - 2016 - Southern Journal of Philosophy 54 (1):70-86.
    Open-mindedness is an under-explored topic in virtue epistemology, despite its assumed importance for the field. Questions about it abound and need to be answered. For example, what sort of intellectual activities are central to it? Can one be open-minded about one's firmly held beliefs? Why should we strive to be open-minded? This paper aims to shed light on these and other pertinent issues. In particular, it proposes a view that construes open-mindedness as engagement, that is, a willingness to entertain novel (...)
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  34.  90
    Confucian Ethics: A Comparative Study of Self, Autonomy, and Community.Kwong-loi Shun & David B. Wong (eds.) - 2004 - Cambridge: Cambridge University Press.
    The Chinese ethical tradition has often been thought to oppose Western views of the self as autonomous and possessed of individual rights with views that emphasize the centrality of relationship and community to the self. The essays in this collection discuss the validity of that contrast as it concerns Confucianism, the single most influential Chinese school of thought. Alasdair MacIntyre, the single most influential philosopher to articulate the need for dialogue across traditions, contributes a concluding essay of commentary. This is (...)
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  35. Discurso y verdad en la antigua Grecia.Dora Battistón - 2004 - Circe de Clásicos y Modernos 9:197-200.
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  36.  30
    On peripheral and central explanations of temporal summation.Dora Fix Ventura - 1979 - Behavioral and Brain Sciences 2 (2):286-287.
  37. Despair and Hopelessness.Jack M. C. Kwong - 2024 - Journal of the American Philosophical Association 10 (2):225-242.
    It has recently been argued that hope is polysemous in that it sometimes refers to hoping and other times to being hopeful. That it has these two distinct senses is reflected in the observation that a person can hope for an outcome without being hopeful that it will occur. Below, I offer a new argument for this distinction. My strategy is to show that accepting this distinction yields a rich account of two distinct ways in which hope can be lost, (...)
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  38.  10
    Il differenziale semantico: problemi teorici e metrici.Dora Capozza - 1977 - Padova: Pàtron.
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  39.  11
    A discourse-based study of three communities of practice: How members maintain a harmonious relationship while threatening each other’s face via email.Victor Chung Kwong Ho - 2011 - Discourse Studies 13 (3):299-326.
    This article discusses and compares the way the members of three communities of practice maintained a harmonious relationship with one another by managing rapport and performing relational work while threatening other members’ face in making requests through emails. The three communities of practice differed from one another in terms of the aim and nature of their joint enterprise, cultural composition and size. The ways rapport was managed were revealed by examining the employment of linguistic strategies of expressiveness-restraint, the choice of (...)
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  40.  32
    La violencia como condición o como disolución de lo político: Carl Schmitt y Hannah Arendt.Dora Elvira García - 2004 - Signos Filosóficos 6 (11):73-96.
    Violence constitutes an important element of reflection for political philosophy. Two proposed theories of violence are discussed here. One takes violence to be the condition of politics. This is Carl Schmitt’s proposal. He says that politics is always conflictive: political space is a battle cam..
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  41.  45
    La desobediencia civil como recurso de la sociedad civil para el alcance de la justicia.Dora Elvira García González - 2006 - Signos Filosóficos 8 (15):25-64.
    In this writing it is presented Rawl’s proposal about the possibility of civil disobedience in the face of a democratic authority legitimately established. Rawlsian civil disobedience shows its antiauthoritarian claims depending on the maintenance of a fair order, and social society is the way of..
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  42.  71
    Confucian Ethics of the Axial Age: A Reconstruction under the Aspect of the Breakthrough Toward Postconventional Thinking by Heiner Roetz. Albany: State University of New York Press, 1993. Pp. xiii+373. $59.50 cloth, 519.95 paper.Kwong-Loi Shun - 1995 - Journal of Chinese Philosophy 22 (3):351-362.
  43.  22
    Reflexiones Psicosociales a Partir del Pensamiento de J. Habermas.Dora Laino - 2002 - Cinta de Moebio 15.
    A life colonization is produced due to systemic demands that as a sign of the present-day life invades it with its logical functioning throwing moral and ethical values out either in private life or in public opinion. It is also important to point out a great increase of many pathologies in private..
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  44.  11
    The philosophy of time.Dora Marsden - 1955 - Oxford: Holywell Press.
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  45.  23
    Note on Plato, Philebvs 31c.Dora Mason - 1909 - Classical Quarterly 3 (01):13-.
  46.  11
    Nae Ionescu: biografia.Dora Mezdrea - 2001 - [Romania]: Editura Universal Dalsi.
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  47.  18
    Epidemic Years: A Third Look.Dora Vargha - 2020 - Isis 111 (4):791-794.
  48. Conception of the person in early Confucian thought.Kwong-loi Shun - 2004 - In Kwong-loi Shun & David B. Wong (eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. Cambridge: Cambridge University Press. pp. 183--199.
  49. Is conceptual atomism a plausible theory of concepts?Jack M. C. Kwong - 2007 - Southern Journal of Philosophy 45 (3):413-434.
    Conceptual atomism is the view according to which most lexical concepts lack ‘internal’ or constituent structure. To date, it has not received much attention from philosophers and psychologists. A centralreason is that it is thought to be an implausible theory of concepts, resulting in untenable implications. The main objective of this paper is to present conceptual atomism as a viable alternative, with a view toachieving two aims: the first, to characterize and to elucidate conceptual atomism; and the second, to dispel (...)
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  50. Open-Mindedness as a Critical Virtue.Jack M. C. Kwong - 2016 - Topoi 35 (2):403-411.
    This paper proposes to examine Daniel Cohen’s recent attempt to apply virtues to argumentation theory, with special attention given to his explication of how open-mindedness can be regarded as an argumentational or critical virtue. It is argued that his analysis involves a contentious claim about open-mindedness as an epistemic virtue, which generates a tension for agents who are simultaneously both an arguer and a knower (or who strive to be both). I contend that this tension can be eased or resolved (...)
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