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  1. (1 other version)Mencius.D. C. Lau - 1984 - Penguin Classics. Edited by D. C. Lau.
    Mencius, who lived in the 4th century B.C., is second only to Confucius in importance in the Confucian tradition. The _Mencius_ consists of sayings of Mencius and conversations he had with his contemporaries. When read side by side with the _Analects_, the _Mencius_ throws a great deal of light on the teachings of ConfuciusMencius developed many of the ideas of Confucius and at the same time discussed problems not touched upon by Confucius. He drew out the implications of Confucius' moral (...)
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  • Confucius Analects: With Selections from Traditional Commentaries.Edward G. Slingerland - 2003 - Hackett Publishing.
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  • Concepts, analysis, generics and the canberra plan.Mark Johnston & Sarah-Jane Leslie - 2012 - Philosophical Perspectives 26 (1):113-171.
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  • Later Mohist logic, ethics, and science.Angus Charles Graham (ed.) - 1978 - London: School of Oriental and African Studies, University of London.
    This a general account of the school of Mo-tzu, its social basis as a movement of craftsmen, its isolated place in the Chinese tradition, and the nature of its later contributions to logic, ethics, and science. It assesses the relation of Mohist thinking to the structure of the Chinese language, and grapples with the textual dynamics of later Mohist writings, particularly in regard to grammar and style, technical terminology, the use and significance of stock examples, and overall organization. Includes edited (...)
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  • Mohist Care.Dan Robins - 2012 - Philosophy East and West 62 (1):60-91.
    As the Mohist doctrine of inclusive care (jian ai 兼愛) is usually understood, it is an affront to both human nature and commonsense morality.1 We are told that the Mohists rejected all particularist ties, especially to family, in the interests of a radically universalist ethic.2 But love for those close to us is deeply rooted in our natures, and few would deny that this love has moral significance. If the Mohists did deny this, it would be easy to dismiss them, (...)
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  • The Mozi: A Complete Translation.Ian Johnston (ed.) - 2010 - Columbia University Press.
    The _Mozi_ is a key philosophical work written by a major social and political thinker of the fifth century B.C.E. It is one of the few texts to survive the Warring States period and is crucial to understanding the origins of Chinese philosophy and two other foundational works, the _Mengzi_ and the _Xunzi_. Ian Johnston provides an English translation of the entire _Mozi_, as well as the first bilingual edition in any European language to be published in the West. His (...)
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  • (1 other version)Mencius.D. C. Lau (ed.) - 2003 - Cambridge University Press.
    Mencius, who lived in the 4th century B.C., is second only to Confucius in importance in the Confucian tradition. The _Mencius_ consists of sayings of Mencius and conversations he had with his contemporaries. When read side by side with the _Analects_, the _Mencius_ throws a great deal of light on the teachings of ConfuciusMencius developed many of the ideas of Confucius and at the same time discussed problems not touched upon by Confucius. He drew out the implications of Confucius' moral (...)
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  • (1 other version)Kinds, Things, and Stuff: Mass Terms and Generics.Francis Jeffry Pelletier (ed.) - 2009 - New York, US: Oup Usa.
    This volume showcases an interplay between leading philosophical and linguistic semanticists on the one side, and leading cognitive and developmental psychologists on the other side. The topic is a class of outstanding questions in the semanticists on the one side, and leading cognitive and developmental psychologists on the other side. The topic is a class of outstanding questions in the semantic and logical theories of generic statements and statements that employ mass terms by looking to the cognitive abilities of speakers (...)
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  • Later Mohist Logic, Ethics and Science.Derk Bodde - 1982 - Journal of the American Oriental Society 102 (1):143.
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  • Mencius.Earle J. Coleman - 1972 - Philosophy East and West 22 (1):113-114.
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