Chinese Philosophy

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  1. Education as Greek Paideia, Chinese Xué (學), and Deweyan Growth.Christopher Kirby - 2008 - In K. Boudouris (ed.), Paideia: Education in the Global Era, Vol I. Athens, Greece:
    CONFERENCE PAPER: In the early 20th century, John Dewey helped revolutionize the way education was thought of in the United States. Nearly fifty years after his death, however, much of his vision is still yet to be realized. Perhaps one explanation for this would be that educators have not yet embraced the most important feature of Dewey’s thinking on education, viz. that education as a cumulative process is a interwoven with the continuous developments in social and ethical life, indeed culture (...)
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  2. Confucius on the Five Constant Virtues.Robert Joseph Wahing - manuscript
    Abstract Human by nature are social beings. They tend to connect and relate with one another in spite of the individual differences they possess. As to the famous quote of an English poet John Donne, “No man is an island.” Man should necessarily relate with one another in order to thrive. But bearing in mind the individual differences of human beings, we cannot exclude the possibility of chaos, disorder, and discordance. That is why in a diverse society, man needs a (...)
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  3. Confucius and the varifocal stance.Karyn Lai & Mog Stapleton - 2022 - Behavioral and Brain Sciences 45:e260.
    We put the bifocal stance theory (BST) into dialogue with the Confucian approach to ritual. The aim of the commentary is two-fold: To draw on BST to provide an explanatory framework for a Confucian approach to social learning and, while doing so, to show how Chinese (Confucian) philosophy can contribute to debates in cultural evolution. -/- In response to: Jagiello, R., Heyes, C., & Whitehouse, H. (2022). Tradition and invention: The bifocal stance theory of cultural evolution. Behavioral and Brain Sciences, (...)
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  4. “Xuanxue’s Contributions to Chinese Philosophy,”.James Sellmann - 2020 - In David Chai (ed.), Dao compainon to Xuanxue. pp. 13-32.
    This chapter offers a brief introduction to Xuanxue Wei Jin Dynasty philosophy.
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  5. Leibniz: China's Friend in Europe. [REVIEW]Paul van Els - 2006 - China Nu 31:46–47.
    van Els, Paul. "Leibniz: China's vriend in Europa" (Leibniz: China's Friend in Europe) Review of Leibniz: Over de Natuurlijke Theologie van de Chinezen, by Karel van der Leeuw. China Nu 31, no. 2 (2006): 46–47.
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  6. Four Walls and a Roof Do Not Form a House. [REVIEW]Paul van Els - 2003 - China Nu 28:34–35.
    van Els, Paul. "Vier muren en een dak vormen geen huis" (Four Walls and a Roof Do Not Form a House). Review of 25 eeuwen oosterse filosofie, edited by Jan Bor and Karel van der Leeuw. China Nu 28, no. 4 (2003): 34–35.
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  7. Metaphors in Neo-Confucian Korean philosophy.Hannah H. Kim - forthcoming - Journal of Aesthetics and Art Criticism.
    A metaphor is an effective way to show how something is to be conceived. In this article, I look at two Neo-Confucian Korean philosophical contexts—the Four-Seven debate and Book of the Imperial Pivot—and suggest that metaphors are philosophically expedient in two further contexts: when both intellect and emotion must be addressed; and when the aim of philosophizing is to produce behavioral change. Because Neo-Confucians had a conception of the mind that closely connected it to the heart (心 xin), metaphor’s empathy-inducing (...)
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  8. KOSMISCHER VERSTAND UND KREATIVITÄT - ALEXIS KARPOUZOS.Alexis Karpouzos - manuscript
    Wir leben in einem Universum, das aus vielen verschiedenen Perspektiven gesehen und erlebt werden kann. Deshalb müssen wir das Universum aus vielen verschiedenen Blickwinkeln betrachten. Alles und jeder ist eine Form des Universums, die sich auf eine bestimmte Weise ausdrückt. Mit anderen Worten, jeder von uns kann mit absoluter Gewissheit sagen: „Wir sind das Universum!“ Da wir das Universum sind, bietet jeder von uns eine wertvolle Perspektive, die die Beiträge aller und alles andere um uns herum ergänzt. Jeder von uns (...)
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  9. On globes, the Earth and the Cybernetics of Grace.Claudia Westermann - 2021 - Technoetic Arts 19 (1):29-47.
    The article presents an enquiry into conceptions of ‘global’ that began at the American Society for Cybernetics 2020 Global Conversation conference. Following the traces of Margaret Mead’s statement that emphasized that the first photographic images of the Earth from space presented notions of fragility, the article contextualizes the recent critique of the dominant representation of the Earth as a globe that emerged in conjunction with the discourse on the Anthropocene. It analyses the globe as an image and the sentiments that (...)
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  10. Epistemological Issues in Classical Chinese Philosophy (Review). [REVIEW]Robert Allinson - 1994 - China Review International 1:167-173.
    The stated intent of the volume is "to broaden the exposure of Chinese Studies outside America and Great Britain" (p. vii). In this respect, the book succeeds admirably, as one of its distinctive features is the introduction of German scholarly approaches to an Anglo-American audience. As this fills a lacuna in Chinese studies, this volume is to be welcomed.
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  11. Rethinking the Rites Controversy: Kilian Stumpf's Acta Pekinensia and the Historical Dimensions of a Religious Quarrel.Gianamar Giovannetti-Singh - 2022 - Modern Intellectual History 19 (1):29-53.
    The Chinese rites controversy is typically characterized as a religious quarrel between different Catholic orders over whether it was permissible for Chinese converts to observe traditional rites and use the terms tian and shangdi to refer to the Christian God. As such, it is often argued that the conflict was shaped predominantly by the divergent theological attitudes between the rites-supporting Jesuits and their anti-rites opponents towards “accommodation.” By examining the Jesuit missionary Kilian Stumpf's Acta Pekinensia—a detailed chronicle of the papal (...)
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  12. Philosophies of Archery.Enea Bianchi - 2021 - Popular Inquiry. The Journal of Kitsch, Camp and Mass Culture 2:22-37.
    This article investigates how different philosophical traditions and schools of thought have understood the practice and the discipline of archery. Whereas the scholarly literature on the history, the techniques and the uses of bows and arrows is diverse and extensive, my aim is to contribute to the less developed research on the relationship between philosophy and archery. Specifically, I will explore in what terms philosophers have employed the bow as a metaphor for both their standpoints and, more generally, significant aspects (...)
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  13. Asian Philosophies and the Idea of Religion: Beyond Faith and Reason.Sonia Sikka & Ashwani Peetush (eds.) - 2021 - Oxon, UK: Routledge.
    With a focus on Asian traditions, this book examines varieties of thought and self-transformative practice that do not fit neatly on one side or another of the standard Western division between philosophy and religion. It contains chapters by experts on Buddhist, Confucian, Taoist, Hindu and Jain philosophies, as well as ancient Greek philosophy and recent contemplative and spiritual movements. The volume also problematizes the notion of a Western philosophical canon distinguished by rationality in contrast to a religious Eastern "other". These (...)
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  14. Language, Culture and Philosophy : Comparing France and China.Jean Langlois-Berthelot & Xiaoman Yang - 2020 - ICC Journal-The International Language Association 2 (2):24-39.
    Xiaoman Yang and Jean Langlois-Berthelot explore the analysis by Chinese philosophers of Emmanuel Levinas, a 20th century French philosopher whose thinking had close links with the cultural philosophical principles of Confucius and Chan Buddhism. Their article is entitled "Language, Culture and Philosophy-Comparing France and China".
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  15. Virtue Ethics as Political Philosophy: The Structure of Ethical Theory in Early Chinese Philosophy.Yang Xiao - 2015 - In Michael Slote & Lorraine Besser-Jones (eds.), The Routledge Companion to Virtue Ethics. Routledge. pp. 471-489.
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  16. Aristotle, Confucius and Rousseau on Human Nature and the Golden Mean: A Comparative Analysis.Abidemi Israel Ogunyomi & Emmanuel Adetokunbo Ogundele - 2021 - Prajna Vihara 22 (1):71-84.
    Philosophers of different cultural traditions have written extensively on the nature of the human being. In the ancient times, Aristotle contended that human beings are not naturally good but are led to be good in the society through education. He also expounded a doctrine of the golden mean, a kind of middle-way philosophy, as a theory on how human beings learn to be good, achieve happiness and live the good life. In the modern times, Hobbes, Locke and Rousseau also provided (...)
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  17. China’s Meritocratic Examinations and the Ideal of Virtuous Talents.Chenyang Li & Hong Xiao - 2013 - In Daniel Bell & Chenyang Li (eds.), The East Asia Challenge for Democracy: Political Meritocracy in Comparative Perspective. pp. 340-362.
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  18. Zhuangzi and Aristotle on What a Thing Is.Chenyang Li - 2003 - In Comparative Approach to Chinese Philosophy. London: pp. 263-277.
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  19. Traditions as Configurations of Values.Chenyang Li - 2006 - In Dimitri Spivak & Evgeniy Lunyaev (eds.), Dynamics of Values in Contemporary Culture. St. Petersburg: Broadview Press. pp. 33-53.
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  20. Material Wellbeing and Cultivation of Character in Confucianism.Chenyang Li - 2014 - In L. Chenyang & Peimin Ni (eds.), Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman. pp. 171-188.
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  21. 论竹帛《五行》关于德性之和的主题.Chenyang Li - 2014 - In Yaolong Zhang (ed.), 汉学鸣谦集. Johor, MY: pp. 199-134.
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  22. Community without Harmony? A Confucian Critique of Michael Sandel.Chenyang Li - 2017 - In Michael Sandel & Paul J. D’Ambrosio (eds.), Encountering China: Michael Sandel and Chinese Philosophy. pp. 3-18.
    Michael Sandel has been one of the most powerful critics of liberalism in the past decades. His work, especially in Liberalism and the Limits of Justice, exposes some of the fundamental flaws of Rawlsian liberalism and shows the need for a community-based framework in order for us to adequately understand and appreciate the concept of the individual and just society. Confucians can endorse many of Sandel’s critiques of liberalism. From a Confucian perspective, however, Sandel’s version of communitarianism is nevertheless too (...)
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  23. Supplementing Ames on Creativity: A Heideggerian Interpretation of Cheng.Chenyang Li - 2018 - In James Behuniak (ed.), Appreciating the Chinese Difference: Engaging Roger T. Ames on Methods, Issues, and Roles. pp. 133-158.
    I argue that a Heideggerian reading of the concept of cheng 誠 strengthens Roger Ames's interpretation of the Confucian concept by providing a grounding framework that connects various dimensions of the concept.
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  24. Active Harmony and Passive Harmony.Chenyang Li - 2021 - In Li Chenyang, Hang Kwok Sai & During Dascha (eds.), Harmony in Chinese Thought: A Philosophical Introduction. 美国马里兰州拉纳姆邮政编码: 20706: pp. 41-56.
    This essay analyses two kinds of harmony as exemplified in Confucianism and Daoism and examines their relation with domination and freedom.
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  25. Ethics and Leadership: Hobbesian Men, Gilliganian Women, and Confucian Asians.Chenyang Li & Hong Xiao - 2005 - East-West Connections 5:107-144.
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  26. Chinese Diaspora as People of Their Own Countries and Chinese Philosophy as World Philosophy.Chenyang Li & Hong Xiao - 2013 - Chinese Studies 漢学研究 2:63-84.
    In this essay, we will follow Tang Junyi’s lead in exploring issues related to Chinese diaspora and Chinese philosophy. While we largely endorse Tang’s call for overseas Chinese to establish themselves in their adopted lands, we will argue for a more nuanced view on the identity of Chinese people outside China: they are not marginalized individuals scattered out of “homeland” China, rather they are people legitimately established in their own respective countries. In this connection, we will also advance a view (...)
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  27. 全球华人和中国哲学的世界性.Chenyang Li & Hong Xiao - 2014 - 中山大学学报 54 (1):111-117.
    This paper explores the connections between being Chinese in various senses and the study of Chinese philosophy.
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  28. 物质富裕与道德修养: 先秦儒家的富德两难问题.Chenyang Li & Linna Liu - 2019 - Literature, History, and Philosophy 文史哲 5:101-109.
    道德修养是否必须以物质富裕为前提? 抑或物质贫困反而是历练并检验道德修养的必要条件? 先秦儒家对此表达了两种看似矛盾的观点,我们可以将此解读为早期儒家的“富德两难”问题.对此问题可以提出四种可能的解决方案,即分别主张:(一)上述两种观点一对一错;(二)物质富裕与物质贫困 分别对应不同德性;(三)物质价值与道德价值相互独立;(四)上述矛盾命题分别针对着不同而说教对象.然而,这四种处理方案,各有其文本解释与学理上的局限性.区分个人和社会两种视角,一方面强调个人在道德选择上 肩负着无法推卸的责任,另一方面从统计科学的角度看待社会整体道德水平与物质贫富之间的正相关关系,或为解释物质富裕与道德修养关系问题的有效思路.
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  29. How Can One Be A Taoist-Buddhist-Confucian? -A Chinese Illustration of Multiple Religious Participation.Chenyang Li - 1996 - International Review of Chinese Religion and Philosophy 1:29-66.
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  30. 竹帛《五行》关于德性和谐的思想研究 (“Harmony of Virtues in the Wuxing Bamboo Text”).Chenyang Li - 2011 - 国学学刊 12:59-66.
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  31. “文化传统的价值组合配置刍论”(On Cultural Configurations of Values).Chenyang Li - 2013 - 北京大学学报 2:32-40.
    本文对文化的价值多样性进行多元的理解,集中阐述和讨论“文化的价值组合配置”(cultural configurations of values)概念。主要包括以下几个要点:(1)在世界的各种文化中,人类的价值有不同的表现形式,但其基本价值是相似的,甚至相同的。(2)人类的各种基本价值之间不但有互相促进的关系,也有相互矛盾、相互竞 争、相互冲突的关系。(3)一种文化类型提供对相互冲突的价值的一种处理方式。不同的文化形成其各自的价值组合与配置。这种价值的配置与其社会环境相适应,是其文化的核心部分。文化差异性的一个重要方面就是,尽管 所有文化共有这些基本价值,但是他们会给予这些价值不同的权重,形成不同的价值配置形式。(4)有时在同一个社会里,会存在若干“亚文化”,会有不同的价值配置。随着时间的推移,文化和社会都会有改变。虽然它们在 价值组合配置普世化上可能永远无法达成一致,但是它们之间的共同价值为和平共处提供了基础。.
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  32. “儒家阴阳男女平等观新议” (A New Interpretation of Confucian Yinyang Philosophy for Gender Equality).Chenyang Li - 2018 - 船山学刊 1:13-16.
    In this essay I attempt to articulate a Confucian idea of gender equality from a perspective of yin-yang philosophy.
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  33. 比较的时代里的中国研究与‘以中释中’的论辩.Chenyang Li - 2019 - 中国哲学与文化 16:51-61.
    Our age is one of globalization. A major characteristic of this age is the interaction, contention, and integration of various cultural and philosophical traditions. In such an environment, Chinese studies can no longer be conducted in isolation, independently of external influences. If we call the 18th-19th centuries the age of reason, the 20th century the age of analysis, the 21st century is the age of comparative study. In our age, the mantra of “interpreting China in terms of (only) Chinese perspectives” (...)
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  34. Declare the Independence of Confucianism from the State.Chenyang Li - 2019 - Journal of Confucian Philosophy and Culture 32:7-16.
    Since antiquity, Confucians have sought to work with the state in order to implement their philosophy through state sponsorship. And yet, whenever Confucians have sought state sponsorship, naturally the government has adopted Confucian philosophy selectively to serve its own purposes and thus compromised the integrity of Confucianism. Throughout Chinese history, countless Confucian officials attempted to help rulers to do the right thing. They often failed when their advice went against the fundamental interest of rulers. On reflection, this outcome should not (...)
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  35. “世界哲学としての中国哲学” (Chinese Philosophy as World Philosophy).Chenyang Li - 2020 - Chinese Society and Culture 53:6-19.
    I will argue for three points. The first point is on the need for making Chinese philosophy world philosophy. The second is that doing comparative philosophy is the most effective way to study, examine and develop Chinese philosophy as world philosophy. Third, in order to promote Chinese philosophy as world philosophy, we should not overly historicize philosophy.
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  36. Is Mohism really li-promotionalism?Yun Wu & Amin Ebrahimi Afrouzi - 2021 - Asian Philosophy 31 (4):430-440.
    A longstanding orthodoxy holds that the Mohists regard the promotion of li (benefit, 利) as their ultimate normative criterion, meaning that they measure what is yi (just, 義) or buyi (unjust, 不義) depending on whether it maximizes li or not. This orthodoxy dates back at least to Joseph Edkins (1859), who saw Mozi as a utilitarian and an ally of Bentham. In this paper, we will argue that this orthodoxy should be reconsidered because it does not square with several passages (...)
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  37. Preface to Special Issue of the European Journal for Philosophy of Religion: Confucian and Islamic Approaches to Rituals and Modern Life.Philip Ivanhoe - 2021 - European Journal for Philosophy of Religion 13 (2):1-15.
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  38. Catholicity Under Heaven: Reformed Ecclesiology and Chinese Visions of Cosmopolitanism.Henry S. Kuo - 2021 - Ecclesiology 17 (1):51-71.
    Reformed catholicity suffers from a fragility that causes it to easily fragment over comparatively small differences. This study wagers that an important resource that can be useful for addressing this problem is the Chinese philosophy of tianxia. The article introduces the idea of a ‘Reformed catholicity under Heaven’ by placing a more liberal interpretation of tianxia in conversation with the problems in Reformed approaches to the church’s catholicity. In doing so, the article demonstrates tianxia’s ecclesiological usefulness while articulating two dimensions (...)
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  39. How “Chinese” Was Kant? (published version).Stephen R. Palmquist - 1996 - The Philosopher 84 (1):3-9.
    Click on the link provided to access a word-searchable, prepublication version of this paper. Click on the "download" option to see a non-searchable offprint of the published version. Also, see elsewhere on this website for the longer, unabridged version and for several translations of this shorter version into other languages.
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  40. Cultivating Personhood: Kant and Asian Philosophy.Stephen Palmquist (ed.) - 2010 - Berlin: Walter de Gruyter.
    Authors from all over the world unite in an effort to cultivate dialogue between Asian and Western philosophy. The papers forge a new, East-West comparative path on the whole range of issues in Kant studies. The concept of personhood, crucial for both traditions, serves as a springboard to address issues such as knowledge acquisition and education, ethics and self-identity, religious/political community building, and cross-cultural understanding. Edited by Stephen Palmquist, founder of the Hong Kong Philosophy Café and well known for both (...)
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  41. Classical Chinese for Everyone: A Guide for Absolute Beginners, by Bryan W. Van Norden. [REVIEW]Mog Stapleton - 2020 - Teaching Philosophy 43 (2):218-221.
    Review of Van Norden's 'Classical Chinese for Everyone' from the perspective of a learner and non-specialist teacher of Chinese Philosophy.
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  42. What is a Relational Virtue?Sungwoo Um - 2021 - Philosophical Studies 178 (1):95-111.
    In this paper, I introduce what I call relational virtue and defend it as an important subcategory of virtue. In particular, I argue that it offers a valuable resource for answering questions concerning the value of intimate relationships such as parent-child relationship or friendship. After briefly sketching what I mean by relational virtue, I show why it is a virtue and in what sense we can meaningfully distinguish it from other sorts of virtue. I then describe some distinctive features of (...)
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  43. Wang Chong's epistemology of testimony.Esther Klein & Colin Klein - 2016 - Asia Major Third Series 29 (2):115-147.
    In this paper we analyses the work of the first century Chinese philosopher Wang Chong as in part grappling with epistemology of testimony. Often portrayed as a curmudgeonly skeptic, Wang Chong actually best seen as a demanding piecemeal non-reductionist, which is to say he believed that testimony was a basic source of evidence unless subject to a defeater (non-reductionism), but also that we should evaluate testimony on a claim-by-claim basis (piecemeal) rather than accepting a whole source on the strength of (...)
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  44. Review of Wm. Theodore de Bary, The Great Civilized Conversation. [REVIEW]Matthew D. Walker - 2015 - Journal of Asian Studies 74:455-456.
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  45. The Virtues of Intimate Relationships.Sungwoo Um - 2019 - Dissertation, Duke University
    My dissertation aims to shed light on the importance and distinctive nature of intimate relationships such as parent-child relationship and friendship by developing my own version of a virtue-ethical approach. -/- In Chapter 1, I critically examine important contemporary Western theories of filial piety and argue that they do not adequately capture the nature of a desirable parent-child relationship and filial piety. -/- In Chapter 2, I show why the duty-centered approach to filial piety is inadequate focusing on why it (...)
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  46. Makeham, John, ed., Dao Companion to Neo-Confucian Philosophy: Dordrecht: Springer, 2010, xliii + 488 pages.Deborah A. Sommer - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):283-287.
    This volume includes nineteen articles by scholars from Asia, North America, and Europe on Chinese thinkers from the eleventh to the eighteenth centuries. Included here are intellectual biographies of literati such as Zhou Dunyi, the Cheng brothers, Zhu Xi, Zhang Shi, Hu Hong, Wang Yangming, and Dai Zhen. Essays are arranged chronologically, and most begin with a biographical sketch of their subject. They provide variety rather than uniformity of approach, but all in all these essays are remarkably rich and offer (...)
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  47. A Confucian Slippery Slope Argument.Michael Harrington - 2017 - Confucian Academy: Chinese Thought and Culture Review 4 (1):89-101.
    The Song and Ming dynasty Confucians make frequent use of what would today be identified as a slippery slope argument. The Book of Changes and its early commentaries provide both the language and the rationale for this argument, inasmuch as the Confucians regard these texts as a method for identifying tiny problems that will one day threaten the state. While today the slippery slope argument is often criticized for promoting an unreasoned resistance to change, a close look at its use (...)
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  48. Introduction: Hegel, Difference, Multiplicity.Eric S. Nelson - 2017 - Journal of Chinese Philosophy 44 (3-4):121-126.
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  49. On delight: Thoughts for tomorrow.Claudia Westermann - 2018 - Technoetic Arts 16 (1):43-51.
    The article introduces the problematics of the classical two-valued logic on which Western thought is generally based, outlining that under the conditions of its logical assumptions the subject I is situated in a world that it cannot address. In this context, the article outlines a short history of cybernetics and the shift from first- to second-order cybernetics. The basic principles of Gordon Pask’s 1976 Conversation Theory are introduced. It is argued that this second-order theory grants agency to others through a (...)
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  50. Chung‐Ying Cheng: Creativity, Onto‐Generative Hermeneutics, and the Yijing.Eric Nelson - 2016 - Journal of Chinese Philosophy 43 (1-2):124-135.
    The hermeneutical dimensions of Chinese philosophy from the Changes of Zhou through its Confucian, Daoist, and contemporary developments have been a creative inspirational source and guiding intellectual thread in the thought of Chung-ying Cheng. Cheng's extensive engagement with the Classic of Changes, its role in the formation of the Chinese philosophical tradition and its comparative interconnections with occidental philosophies, has disclosed its deep hermeneutical orientation. The Yijing encompasses processes of empirical observation, empathetic feeling, and self-reflection in the generation of “images,” (...)
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