Chinese Philosophy

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  1. Ricordare Sempre: Istruzioni del Re del Dharma, la Gemma che Esaudisce i Desiderî.Gigme Phuntsok, Khenpo Sodargye & Martino Dibeltulo Concu (eds.) - 2020 - Naples, Metropolitan City of Naples, Italy: Diana Edizioni.
    Nei primi anni Ottanta a Sêrtar, nella provincia del Sichuan, una piccola assemblea di buddhisti si riuniva attorno a Sua Santità Gigme Phuntsok, un eminente lama tibetano fondatore dell’Accademia di Larung Gar. La piccola assemblea dei primi tempi è oggi un’immensa comunità di migliaia di monaci e laici provenienti dal Tibet e dalla Cina. A Sêrtar, a oltre 4.000 metri di altitudine, una distesa di dimore rosse ospitava nel 2017 fra i 10.000 e i 40.000 residenti. -/- Ricordare sempre, il (...)
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  2. 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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  3. 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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  4. 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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  5. 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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  6. 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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  7. Coping with Incommensurable Pursuits: Rorty, Berlin, and the Confucian-Daoist Complementarity.Chenyang Li - 2009 - In Yong Huang (ed.), Rorty, Pragmatism, and Confucianism—with Responses by Richard Rorty. pp. 195-209.
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  8. 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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  9. 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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  10. 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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  11. 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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  12. 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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  13. 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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  14. 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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  15. 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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  16. 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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  17. 比较视域下的不可通约价值抉择:罗蒂模式、伯林模式与儒道互补.Qingjuan Sun & Chenyang Li - 2020 - 东南大学学报 22 (4):31-40.
    针对价值抉择难题存在不同的解决模式,以比较的视野检视几种有代表性 的模式,可以更加直观地展示它们的优缺点,从相对意义上凸显出当下存在的更为有效的 解决方案。 首先是罗蒂的自我实现与公民同胞等量齐观模式,此模式过于依赖个人与社 会两个领域的简单区分,同时也低估了不同诉求之间的张力;其次是伯林的不同价值体系 非此即彼模式,此模式夸大了不同价值体系的截然对立,错误地认为互有张力的价值不能 在同一价值体系里共存;最后是更具可行性的儒道互补模式,此模式重新解读儒道互补, 通过价值配置的方式解决了不可通约价值之间的张力问题,它允许多元价值体系的共存 和互补,从而有助于相辅相成地达成个人生活与社会的和谐。.
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  18. 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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  19. 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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  20. “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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  21. “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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  22. 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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  23. 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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  24. “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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  25. “疫情與倫理價值——兼評范瑞平教授的‘大疫當前:訴諸儒家文明的倫理資源’ (The Role of Ethical Values in Fighting the COVID: A Reply to Ruiping Fan).Chenyang Li - 2020 - International Journal of Chinese and Comparative Philosophy of Medicine 《中外醫學哲學》 18 (2):109-113.
    While largely agreeing with Ruiping Fan, Chenyang Li makes three points regarding the handling of COVID-19. First, in addition to state capacity, social trust, and leadership, as identified by Francis Fukuyama, factors responsible for successful pandemic responses include the value of individual freedom upheld by citizens. A high level of individual freedom can make it difficult to implement strict measures even when they are objectively necessary. Second, a strong state can be effective in handling a pandemic, but without checks and (...)
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  26. 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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  27. 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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  28. 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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  29. The Revival of Tantrism: Tibetan Buddhism and Modern China.Martino Dibeltulo Concu - 2015 - Dissertation, University of Michigan, Ann Arbor
    This dissertation considers how Tantrism, a ritual tradition vanished in India and in China, but preserved in modern Japan and Tibet, became a component of the revival of Chinese Buddhism between the two World Wars. Tantrism became appealing to revivalists who, in China’s time of internal war and foreign invasion, sought to recover this lost tradition, writing about its rituals, initiations, and teachings in a nostalgic mode. In Republican China (1912-1949), Tantrism would generate an interest in Tibetan Buddhism, which would (...)
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  30. The Wrong of Rudeness. [REVIEW]Andrew Lambert - 2020 - Notre Dame Philosophical Reviews 2020.
    Amy Olberding, The Wrong of Rudeness: Learning Modern Civility from Ancient Chinese Philosophy, Oxford University Press, 2019, 183pp., $29.95 (hbk), ISBN 9780190880965. Reviewed byAndrew Lambert, City University of New York, College of Staten Island.
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  31. Rethinking the Rites Controversy: Kilian Stumpf's Acta Pekinensia and the Historical Dimensions of a Religious Quarrel.Gianamar Giovannetti-Singh - forthcoming - Modern Intellectual History 19:1-25.
    The Chinese rites controversy (c. 1582-1742) 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 (...)
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  32. 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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  33. 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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  34. 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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  35. Democracy After Virtue: Toward Pragmatic Confucian Democracy. [REVIEW]Baldwin Wong - 2018 - Philosophical Quarterly 70 (279):440-442.
    Democracy after Virtue: Toward Pragmatic Confucian Democracy. Edited by Sungmoon Kim.
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  36. 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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  37. Wang Chong's Epistemology of Testimony.Esther Klein & Colin Klein - 2016 - Asia Major Third Series 29 (2):115-147.
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  38. 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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  39. 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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  40. 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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  41. 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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  42. Introduction: Hegel, Difference, Multiplicity.Eric S. Nelson - 2017 - Journal of Chinese Philosophy 44 (3-4):121-126.
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  43. 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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  44. 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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  45. Review of Erfahrungen des ki. Leibessphäre, Atmosphäre, Pansphäre. [REVIEW]Leon Krings - 2017 - European Journal of Japanese Philosophy 2:333-336.
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  46. Kelleher, M. Theresa, Trans., The Journal of Wu Yubi: The Path to Sagehood. [REVIEW]Bryan Norden - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):459-462.
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  47. Confucianism, Puritanism, and the Transcendental: China and America.Thorsten Botz-Bornstein - 2011 - ProtoSociology 28:153-172.
    Max Weber examined Chinese society and European Puritanism at the beginning of the Twentieth Century in order to find out why capitalism did not develop in China. He found that Confucianism and Puritanism are mutually exclusive, which enabled him to oppose both in the form of two different kinds of rationalism. I attempt neither to refute nor to confirm the Weberian thought model. Instead I show that a similar model applies to Jean Baudrillard’s vision of American culture, a culture that (...)
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  48. 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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  49. Philosophy and Religion in Early Medieval China Ed. By Alan K. L. Chan and Yuet-Keung Lo (Review). [REVIEW]James D. Sellmann - 2013 - Philosophy East and West 63 (3):451-455.
    The Early Han enjoyed some prosperity while it struggled with centralization and political control of the kingdom. The Later Han was plagued by the court intrigue, corrupt eunuchs, and massive flooding of the Yellow River that eventually culminated in popular uprisings that led to the demise of the dynasty. The period that followed was a renewed warring states period that likewise stimulated a rebirth of philosophical and religious debate, growth, and innovations. Alan K. L. Chan and Yuet-Keung Lo's Philosophy and (...)
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  50. Chinese Dialectical Thinking—the Yin Yang Model.Xinyan Jiang - 2013 - Philosophy Compass 8 (5):438-446.
    The yin yang model of thinking is most essential to the Chinese cosmology, ontology and outlook on life. This paper is a systematic discussion of such a dialectical way of thinking and its significance. It starts with investigating the origin and the meaning of terms “yin” and “yang”, and explains the later developed yin yang doctrine; it then shows how greatly and profoundly the yin yang model of thinking has influenced Chinese philosophy and Chinese character. It concludes that Chinese naturalistic, (...)
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