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  1. Buddhism and Spinoza on the three kinds of knowledge.Soraj Hongladarom - 2023 - Asian Philosophy 33 (2):176-189.
    The conceptions of three kinds of knowledge in Buddhism and in Spinoza are compared. There are both similarities and differences in the two conceptions, both of which provide interesting insights into both traditions. The similarities are that the three kinds of knowledge represent a hierarchical structure, starting from the first kind, characterized by sense perception. The second kind for Spinoza is characterized by rational knowledge, which is comparable to the Buddhist second kind, which is about thinking through what one has (...)
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  • “How to Compare?” - On the Methodological State of Comparative Philosophy.Ralph Weber - 2013 - Philosophy Compass 8 (7):593-603.
    From early on, comparative philosophy has had on offer a high variety of goals, approaches and methodologies. Such high variety is still today a trademark of the discipline, and it is not uncommon of representatives of one camp in comparative philosophy to think of those in other camps as not really being about ‘comparative philosophy’. Much of the disagreement arguably has to do with methodological problems related to the concept of comparison and with the widely prevailing but unwarranted assumption that (...)
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  • Pragmatic Approach or Constructive-Engagement Strategy?—A Methodology in Comparing Chinese and Western Philosophy.Wei Sun - 2019 - Comparative Philosophy 10 (1).
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  • Chinese and Western philosophy in dialogue.Ronnie Littlejohn & Qingjun Li - 2021 - Educational Philosophy and Theory 53 (1):10-20.
    We are pleased to provide two explorations on the topic of dialogue in Chinese philosophy. In this paper, we consider the educational and theoretical dialogues in China resulting from the encounter...
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  • Sino-African Philosophy: A Re-“Constructive Engagement”.Paul A. Dottin - 2019 - Comparative Philosophy 10 (1).
    “Constructive-Engagement” is a meta-philosophical and meta-methodological “strategy” suggested by Chinese and comparative philosophy scholar Bo Mou for analyzing and enriching philosophical exchange. In this paper, I will use this strategy towards an end, on a scale, and with a topic not attempted before. I will use it as a “template” for redesigning a poorly developing area of cross-cultural comparison I call Sino-African reflective studies. My goal in this work-in-progress is to design a plan for reconstituting SARS as Sino-African philosophy, an (...)
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