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  1. Muller, A. Charles, Korea’s Great Buddhist-Confucian Debate: The Treatises of Chong Tojon and Hamho Tuktong : Honolulu: University of Hawaii Press, 2015, 181 Pages.S. Nelson Eric - 2017 - Dao: A Journal of Comparative Philosophy 16 (1):133-137.
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  2. A Communitarian Alternative Solution to the Pension Crisis.Muhammad Ali Hassan Mughal, M. Rafiqul Islam & Gary M. Zatzman - 2016 - International Journal of Political Theory 1 (1):28-49.
    This paper evaluates the economic effects of a politically communitarian model of family ties towards the pension crisis in developing countries. The use of a Canadian - an individualist-oriented political economic pension system - is compared to a religiously and culturally communitarian form of family care in Bangladesh, a country slowly feeling the effects of the pension crisis. The analysis concludes, based on theoretical and economic evidence, that it is not in the social or economic interest of Bangladesh or similar (...)
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  3. On the Ancient Idea That Music Shapes Character.James Harold - 2016 - Dao: A Journal of Comparative Philosophy 15 (3):341-354.
    Ancient Chinese and Greek thinkers alike were preoccupied with the moral value of music; they distinguished between good and bad music by looking at the music’s effect on moral character. The idea can be understood in terms of two closely related questions. Does music have the power to affect the ethical character of either listener or performer? If it does, is it better as music for doing so? I argue that an affirmative answers to both questions are more plausible than (...)
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  4. Between Hierarchy of Oppression and Style of Nourishment: Defending the Confucian Way of Civil Order.Huaiyu Wang - 2016 - Philosophy East and West 66 (2):559-596.
    Despite a growing interest in and sympathy with Confucianism, there remains a stereotyped conception of Confucian civil order as a form of authoritarian hierarchy that is responsible for various oppressions in ancient China and is reprehensible from a modern egalitarian perspective. One central target of this modern criticism is the Confucian maxim of sangang 三綱, whose underlying idea is essential for regulating the relationship between sovereign and subject, father and son, and husband and wife in traditional Confucian society. Tu Wei-ming (...)
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  5. Rezension Zu: Wang Mingming, The West as the Other: A Genealogy of Chinese Occidentalism.Viatcheslav Vetrov - 2014 - Monumenta Serica 62:389-394.
    The paper is a review of a recently published work of Chinese anthropology which sets out with a criticism of Edward Said's "Orientalism" for displaying the "West" as the only possible subject of political imagination. The book under review is characteristic of many current trends in Chinese humanities, of the emphasis on the importance of preserving "national characteristics" which is possible only if "the West as the other" and the current global power relations are carefully reexamined.
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  6. Chinese Sexism and the Confucian Virtue of Familial Continuity: A Philosophical Interpretation of the Problem of Gender Disparity Within the Cultural Boundary of Confucian China.Li-Hsiang Lee - 2002 - Dissertation, University of Hawai'i
    The connection between Chinese sexism and Confucianism has been a subject of study on the condition of Chinese women in the West since the rise of feminist consciousness in the 1970s. However Confucianism in feminist scholarship is inescapably construed as a misogynous ideology that is incapable of self-rectification in regards to the issue of gender parity. Hence, conceptually the eradication of Confucianism becomes the necessary condition for the liberation of Chinese women, and the adoption of Western ideology let it be (...)
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  7. SurendraShivadas Barlingay's Reflections on the Concept of Philosophy.Shriniwas Hemade - 2012 - Dissertation, S. N. Arts, D. J. Malpani Commerce & B. N. Sarda Science College, Sangamner 422605 Dist. Ahmednagar (Maharashtra) Shriniwas.Sh@Gmail.Com, Cell No. : 09226563052
    The question ' What is Philosophy? ' is a peculiar kind of question for SSB. He has got his own view regarding the nature of philosophy. For him it is a kind of intellectual exercise which takes place all over the world in different time periods irrespective of the geographical limit, race-limit, etc. This is a human expression as well as an endeavor and has got its own significance in the history of mankind. This activity of producing philosophy is an (...)
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  8. Major, John S., Sarah A. Queen, Andrew Seth Meyer, and Harold D. Roth (Translators and Editors), The Huainanzi, A Guide to the Theory and Practice of Government in Early Han China of L Iu An, King of Huainan, New York: Columbia University Press, 2010, Xi + 986 Pages and Major, John S., Sarah A. Queen, Andrew Seth Meyer, and Harold D. Roth (Translators and Editors), The Essential Huainanzi of L Iu An, King of Huainan, New York: Columbia University Press, 2012, Vii + 252 Pages. [REVIEW]James D. Sellmann - 2013 - Dao: A Journal of Comparative Philosophy 12 (2):267-270.
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  9. 中國哲學之“是”與“實”“事”“史”“時”“勢”.Keqian Xu - 2007 - Jounal of Nanjing Normal University 2007 (5):29-33.
    The fundamental task of philosophy is to seek for “Shi” or “Being”. One of the features of Chinese Philosophy is that it seeks “Shi是(Bing)” through“shi实(fact)”, “shi事(event)”, “shi史(history)”, “shi时(time)”, “shi势(trend)”, which constituted the general context of understanding and hermeneutic of “Shi(Bing)”in Chinese philosophy. This also represents the practical, humanistic and dialectic features of Chinese philosophy.
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  10. Ren_ and _Gantong: Openness of Heart and the Root of Confucianism.Huaiyu Wang - 2012 - Philosophy East and West 62 (4):463-504.
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  11. On Ge Wu: Recovering the Way of the Great Learning.Huaiyu Wang - 2007 - Philosophy East and West 57 (2):204 - 226.
    By rethinking the meaning of a central idiom in the Great Learning, this essay intends to open up a new horizon for the hermeneutics of early Confucian thinking, which has little to do with metaphysics. Through a careful etymological study of ge wu and a dialogue between the Great Learning and Heidegger's phenomenology of human affection, I demonstrate the critical position of the human heart in early Chinese thinking. This new interpretation of early Confucian moral teachings also recovers an invigorating (...)
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  12. The Tao of Metaphysics.Philipp Keller & Elena Cassetta - 2008 - Swiss Philosophical Preprints.
    We present a unified diagnosis of three well-known puzzles about proper names, based on a new view of the metaphysics of words and proper names in particular adumbrated by David Kaplan in “Words”. While our solution comes at some metaphysical price, we think it is worth being considered a serious contender and may illustrate the promise of taking more seriously the metaphysical foundations of our semantic theories.
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  13. The Idea of a Female Ethic.Jean Grimshaw - 1992 - Philosophy East and West 42 (2):221-238.
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  14. Three Models of Self-Integration (Tzu Te) in Early China.James D. Sellmann - 1987 - Philosophy East and West 37 (4):372-391.
    This paper examines Confucian, Daoist and Legalist view of self-realization zide 自得.
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Chinese Philosophy: Aesthetics
  1. Aesthetics and Morality in Kant and Confucius. A Second Step.Christian Helmut Wenzel - 2010 - In Stephen Palmquist (ed.), Cultivating Personhood. Kant and Asian Philosophy. Walter de Gruyter. pp. 321-332.
    In the framework of his transcendental philosophy, Kant strictly separates morality from aesthetics. The pleasure in the good and the pleasure in the beautiful are two different kinds of pleasure (Arten des Wohlgefallens). As a consequence, a moral act as such cannot be beautiful. It is only in a second step that Kant indicates possible connections, in his comments on aesthetic ideas, symbolism, the sensus communis, and education in general. In Confucius on the other hand we do not find such (...)
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  2. Fine Aphorisms, Proverbs & Philosophical Quotes.Yoji K. Gondor (ed.) - 2014 - Sintesi Point Publishing.
    This is a small collection of proverbs with some philosophical content. I also included here are some of my favorite philosophical quotes. The quotes were collected during many years from my personal reading. I am sure that the reader will identify and enjoy proverbs and some quotes that are new and unique to this publication. A printed copy available at amazon.com. Feedback: gondork@yahoo.com .
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  3. Generativities: Western Philosophy, Chinese Painting, and the Yijing.Eric S. Nelson - 2013 - Orbis Idearum 1 (1):97–104.
    Western philosophy has been defined through the exclusion of non-Western forms of thought as non-philo-sophical. In this paper, I place the notion of what is “properly” philosophy into question by contrasting the essence/appearance paradigm governing Western metaphysics and its deconstructive critics with the more fluid, dynamic, and participatory forms of encountering and performatively enacting the world that are articulated in Chinese thinking and made apparent in Chinese painting. In this hermeneutical contrast, Western and Chinese thinking themselves are interpeted as co-relational (...)
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Chinese Philosophy: Ethics
  1. Morale confuciana.Sergio Volodia Marcello Cremaschi - 1996 - In Enciclopedia della Filosofia e delle Scienze Umane. Novara, Italy: deAgostini. pp. 637-638.
    A short presentation of the moral doctrines inspired by the Confucian tradition.
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  2. 與非洲相比在中國的價值.Thaddeus Metz - 2018 - In Chinese Academy of Social Sciences (ed.), 汉学与当代中国座谈会文集(2017). China Social Sciences Press. pp. 612-619.
    Chinese (character) translation of part of an article that appeared in Philosophy East and West (2017).
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  3. Shared Ends: Kant and Dai Zhen on the Ethical Value of Mutually Fulfilling Relationships.Justin Tiwald - 2020 - Journal of Confucian Philosophy and Culture 33:105-137.
    This paper offers an account of an important type of human relationship: relationships based on shared ends. These are an indispensable part of most ethically worthy or valuable lives, and our successes or failures at participating in these relationships constitute a great number of our moral successes or failures overall. While many philosophers agree about their importance, few provide us with well-developed accounts of the nature and value of good shared-end relationships. This paper begins to develop a positive account of (...)
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  4. Impartiality, Close Friendships and the Confucian Tradition.Andrew Lambert - 2017 - In Marlein van Raalte Carla Risseeuw (ed.), Conceptualizing Friendship in Time and Place. Leiden: Brill. pp. 205-228.
    This article explores the relationship between friendship and morality. Two ideas have been influential in the history of moral philosophy: the impartial standpoint and close friendship. These two perspectives on thought and action can conflict, however, and such a case is presented here. In an attempt to resolve these tensions, and understand the assumption that gives rise to it, I explore an alternative conception of moral conduct and friendship suggested by early Confucian thought. Within this account, moral conduct is that (...)
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  5. The Suberogation Problem for Lei Zhong's Confucian Virtue Theory of Supererogation.Tsung-Hsing Ho - 2019 - Philosophy East and West 69 (3):779-784.
    A virtue-based theory of right action aims to explain deontic moral principles in terms of virtue and vice. For example, it may maintain the following account of moral obligation: It is morally obligatory for an agent A to ϕ in circumstances C if and only if a fully virtuous and relevantly informed person V would characteristically ϕ in C. However, this account faces the so-called supererogation problem. A supererogatory action is an action that is morally praiseworthy but not morally obligatory. (...)
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  6. Telling Others to Do What You Believe Is Morally Wrong: The Case of Confucius and Zai Wo.Frederick Choo - 2019 - Asian Philosophy 29 (2):106-115.
    Can it ever be morally justifiable to tell others to do what we ourselves believe is morally wrong to do? The common sense answer is no. It seems that we should never tell others to do something if we think it is morally wrong to do that act. My first goal is to argue that in Analects 17.21, Confucius tells his disciple not to observe a ritual even though Confucius himself believes that it is morally wrong that one does not (...)
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  7. Daoism, Humanity, and the Way of Heaven.Ian James Kidd - 2020 - Religious Studies 56:111-126.
    I argue that Zhuangist Daoism manifests what I label the spiritual aspiration to emulation, and then use this to challenge some of John Cottingham's attempts to confine authentic spiritual experience to theistic traditions.
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  8. A Psychological Perspective Comparing the Views of Dai Zhen (戴 震) and Zhu Xi (朱 熹) On Human Nature.Ali Far - 2014 - GSTF Journal of Psychology 1 (2).
    The objective of this paper is to provide a psychological perspective on Zhu Xi (ZX) and Dai Zhen (DZ) views about human nature, by comparing the potential implications of their views on an agent's moral cultivation. To help frame this objective, I will ask and answer the following question: if one commits to ZX who holds the view that human nature is innately good, although obscured, versus if one holds DZ's view that while human nature has the potential for good (...)
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  9. Introduction: Onto‐Hermeneutics, Ethics, and Nature in the Yijing.Eric S. Nelson - 2011 - Journal of Chinese Philosophy 38 (3):335-338.
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  10. A Critical Survey of Some Recent Philosophical Research in China.Xingming Hu - 2016 - Philosophia 44 (4):971-998.
    In this paper, I survey some recent literature produced by the established Chinese philosophers who regularly publish in Chinese philosophy journals and work in Mainland China. Specifically, I review the recent research of these philosophers in two areas: Chinese Philosophy and epistemology. In each area, I focus on two topics that have caught the attention of a lot of Chinese philosophers. I argue that the Chinese philosophers’ research on these topics has two prevalent problems: (i) a lot of arguments they (...)
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  11. Correlative Reasoning About Water in Mengzi 6A2.Nicholaos Jones - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):193-207.
    Mengzi 孟子 6A2 contains the famous water analogy for the innate goodness of human nature. Some evaluate Mengzi’s reasoning as strong and sophisticated; others, as weak or sophistical. I urge for more nuance in our evaluation. Mengzi’s reasoning fares poorly when judged by contemporary standards of analogical strength. However, if we evaluate the analogy as an instance of correlative thinking within a yin-yang 陰陽 cosmology, his reasoning fares well. That cosmology provides good reason to assert that water tends to flow (...)
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  12. Confucianism, Buddhism, and Virtue Ethics.Bradford Cokelet - 2016 - European Journal for the Philosophy of Religion 8 (1):187-214.
    Are Confucian and Buddhist ethical views closer to Kantian, Consequentialist, or Virtue Ethical ones? And how can such comparisons shed light on the unique aspects of Confucian and Buddhist views? This essay (i) provides a historically grounded framework for distinguishing western views, (ii) identifies a series of questions that we can ask in order to clarify the philosophic accounts of ethical motivation embedded in the Buddhist and Confucian traditions, and (iii) then critiques Lee Ming-huei’s claim that Confucianism is closer to (...)
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  13. 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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  14. Fraser, Chris, Dan Robins, and Timothy O’Leary, Eds., Ethics in Early China: Hong Kong: Hong Kong University Press, 2011, Xvi+312 Pages. [REVIEW]Bryan Van Norden - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):393-398.
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  15. Confucian Family for a Feminist Future.Ranjoo Seodu Herr - 2012 - Asian Philosophy 22 (4):327-346.
    The Confucian family, not only in its historical manifestations but also in the imagination of the Confucian founders, was the locus of misogynist norms and practices that have subjugated women in varying degrees. Therefore, advancing women’s well-being and equality in East Asia may seem to require radically transforming the Confucian family to approximate alternative ideal conceptions of the family in the West. This article opposes such a stance by arguing that (1) Western conceptions of the family may be neither plausible (...)
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  16. Moral Reason, Moral Sentiments and the Realization of Altruism: A Motivational Theory of Altruism.JeeLoo Liu - 2012 - Asian Philosophy 22 (2):93-119.
    This paper begins with Thomas Nagel's (1970) investigation of the possibility of altruism to further examine how to motivate altruism. When the pursuit of the gratification of one's own desires generally has an immediate causal efficacy, how can one also be motivated to care for others and to act towards the well-being of others? A successful motivational theory of altruism must explain how altruism is possible under all these motivational interferences. The paper will begin with an exposition of Nagel's proposal, (...)
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  17. Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology.Pak-Hang Wong - 2012 - Philosophy and Technology 25 (1):67-86.
    A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; (...)
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  18. Remastering Morals with Aristotle and Confucius. [REVIEW]Ben Mulvey - 2009 - Teaching Philosophy 32 (2):209-213.
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  19. Questioning Dao: Skepticism, Mysticism, and Ethics in the Zhuangzi.Eric Sean Nelson - 2008 - International Journal of the Asian Philosophical Association 1:5-19.
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  20. On Ge Wu: Recovering the Way of the Great Learning.Huaiyu Wang - 2007 - Philosophy East and West 57 (2):204 - 226.
    By rethinking the meaning of a central idiom in the Great Learning, this essay intends to open up a new horizon for the hermeneutics of early Confucian thinking, which has little to do with metaphysics. Through a careful etymological study of ge wu and a dialogue between the Great Learning and Heidegger's phenomenology of human affection, I demonstrate the critical position of the human heart in early Chinese thinking. This new interpretation of early Confucian moral teachings also recovers an invigorating (...)
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  21. Mencius on Human Nature and Courage.Xinyan Jiang - 1997 - Journal of Chinese Philosophy 24 (3):265-289.
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  22. Hillel and Confucius: The Prescriptive Formulation of the Golden Rule in the Jewish and Chinese Confucian Ethical Traditions.Robert Elliott Allinson - 2003 - Dao: A Journal of Comparative Philosophy 3 (1):29-41.
    In this article, the Golden Rule, a central ethical value to both Judaism and Confucianism, is evaluated in its prescriptive and proscriptive sentential formulations. Contrary to the positively worded, prescriptive formulation – “Love others as oneself” – the prohibitive formulation, which forms the injunction, “Do not harm others, as one would not harm oneself,” is shown to be the more prevalent Judaic and Confucian presentation of the Golden Rule. After establishing this point, the remainder of the article is dedicated to (...)
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  23. Is Xunzi’s Virtue Ethics Susceptible to the Problem of Alienation?James Harold - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):71-84.
    In this essay I argue that if Kantian and consequentialist ethical theories are vulnerable to the so-called “problem of alienation,” a virtue ethics based on Xunzi’s ethical writings will also be vulnerable to this problem. I outline the problem of alienation, and then show that the role of ritual ( li ) in Xunzi’s theory renders his view susceptible to the problem as it has been traditionally understood. I consider some replies on Xunzi’s behalf, and also discuss whether the problem (...)
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  24. Responding with Dao : Early Daoist Ethics and the Environment.Eric Sean Nelson - 2009 - Philosophy East and West 59 (3):pp. 294-316.
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects (...)
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  25. Islamic Ethics and the Controversy About the Moral Heart of Confucianism.Mohammad Ashraf Adeel - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):151-156.
    This essay briefly evaluates the ongoing controversy between LIU Qingping and GUO Qiyong (and their followers) about the “moral heart ”of Confucianism in order to draw acomparison with Islamic ethics for mutual illumination of the two traditions.
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  26. Zhu Xi’s Spiritual Practice as the Basis of His Central Philosophical Concepts.Joseph A. Adler - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):57-79.
    The argument is that (1) the spiritual crisis that Zhu Xi discussed with Zhang Shi 張栻 (1133–1180) and the other “gentlemen of Hunan” from about 1167 to 1169, which was resolved by an understanding of what we might call the interpenetration of the mind’s stillness and activity (dong-jing 動靜) or equilibrium and harmony (zhong-he 中和), (2) led directly to his realization that Zhou Dunyi’s thought provided a cosmological basis for that resolution, and (3) this in turn led Zhu Xi to (...)
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  27. Is Confucianism Compatible with Care Ethics? A Critique.Ranjoo Seodu Herr - 2003 - Philosophy East and West 53 (4):471-489.
    This essay critically examines a suggestion proposed by some Confucianists that Confucianism and Care Ethics share striking similarities and that feminism in Confucian societies might take “a new form of Confucianism.” Aspects of Confucianism and Care Ethics that allegedly converge are examined, including the emphasis on human relationships, and it is argued that while these two perspectives share certain surface similarities, moral injunctions entailed by their respective ideals of ren and caring are not merely distinctive but in fact incompatible.
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  28. Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li.Daniel Star - 2002 - Hypatia 17 (1):77-106.
    Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.
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  29. Review of Ivanhoe, Confucian Moral Self Cultivation. [REVIEW]Bryan van Norden - 1996 - Journal of Asian Studies 55 (4):983-84.
    Self-cultivation is a topic that has been largely ignored by Western moral philosophers. In contrast, it is a central concern of philosophers in the Confucian tradition. In this brief and highly readable book, Ivanhoe introduces the theories of self-cultivation of some of the most important figures in the Confucian tradition. (See the table of contents, below.) Although Confucianism is sometimes presented as a monolithic movement, Ivanhoe stresses the diversity within the Confucian tradition over more than 2,000 years. In addition to (...)
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  30. On “Humane Love” and “Kinship Love”.Bryan W. Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):125-129.
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  31. Sim, May, Remastering Morals with Aristotle and Confucius. [REVIEW]Bryan Van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):109-111.
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Chinese Philosophy: Metaphysics and Epistemology
  1. 1 Pode haver uma filosofia Chinesa? - revisão de 'Searle's Philosophy and Chinese Philosophy' (Filosofia de Searle e Filosofia Chinesa) - Bo Mou Ed 440p (2008) (revisão revisada 2019).Michael Richard Starks - 2020 - In Entendendo as Conexões entre Ciência, Filosofia, Psicologia, Religião, Política, Economia, História e Literatura - Artigos e Avaliações 2006-2019. Las Vegas, NV USA: Reality Press. pp. 93-123.
    Este livro é inestimável como uma sinopse de algumas das obras de um dos maiores filósofos dos últimos tempos. Há muito valor em analisar suas respostas às confusões básicas da filosofia, e em tentativas geralmente excelentes de conectar o pensamento clássico chinês com a filosofia moderna. Eu tenho uma visão moderna de Wittgensteiniano para colocá-lo em perspectiva. Aqueles que querem uma estrutura completa até o momento para o comportamento humano do ponto de vista moderno de dois sistemas podem consultar meus (...)
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  2. Study on Logic Reasoning and Ideological Characteristic of “Equivalence of Life and Death” of Chuang-Tzu. Di Wu - 2017 - Theory Horizon 526 (6):46-51.
    The Concept of Life and Death of Chuang-tzu have inherited and developed Confucianism and Taoism thoughts, establishing Ontological foundation of "Life - Body", distinguishing the transcendental concept of "Dead Heart" and the empirical concept of "Death Body", as well as proposing the thought of "Equivalence of Life and Death" finally. The logic Reasoning of Chuang-tzu "Equivalence of Life and Death", start from constructing the equal status of "Life" and “Death" from ontological argument. Life and Death then are reduced to be (...)
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