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  1. The concept of Cheng and its western translations.Yanming An - 2004 - Dao: A Journal of Comparative Philosophy 4 (1):117-136.
    The main reasons for the difficulty in understanding and translatingcheng may be summarized as follows. First, its prehistory is not always clear. This makes it troublesome to identify its original meaning. Second, the multiple sources from the three schools, Confucianism, Daoism, and Buddhism, often causecheng to be entangled with various concepts specifically affiliated to certain schools. The particular meanings of these concepts and their connections withcheng possibly mislead our effort to explore the core content ofcheng as such. Finally,cheng has been (...)
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  • On sense and reference.Gottlob Frege - 2010 - In Darragh Byrne & Max Kölbel (eds.), Arguing about language. New York: Routledge. pp. 36--56.
    Equality1 gives rise to challenging questions which are not altogether easy to answer. Is it a relation? A relation between objects, or between names or signs of objects? In my Begriffsschrift I assumed the latter. The reasons which seem to favour this are the following: a = a and a = b are obviously statements of differing cognitive value; a = a holds a priori and, according to Kant, is to be labeled analytic, while statements of the form a = (...)
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  • Horse-parts, white-parts, and naming: Semantics, ontology, and compound terms in the white horse dialogue.Im Manyul - 2007 - Dao: A Journal of Comparative Philosophy 6 (2):167-185.
    In this article I argue against Chad Hansen’s version of the “White Horse Dialogue” (Baimalun) of Gongsun Longzi as intelligible through writings of the later Moists. Hansen regards the Baimalun as an attempt to demonstrate how the compound baima, “white horse,” is correctly analyzed in one of the Moist ways of analyzing compound term semantics but not the other. I present an alternative reading in which the Baimalun arguments point out, via reductio, the failure of either Moist analysis; in particular (...)
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  • Kuo hsiang and the Chuang Tzu.Livia Knaul - 1985 - Journal of Chinese Philosophy 12 (4):429-447.
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  • Heaven as a source for ethical warrant in early confucianism.Philip J. Ivanhoe - 2007 - Dao: A Journal of Comparative Philosophy 6 (3):211-220.
    Contrary to what several prominent scholars contend, a number of important early Confucians ground their ethical claims by appealing to the authority of tian, Heaven, insisting that Heaven endows human beings with a distinctive ethical nature and at times acts in the world. This essay describes the nature of such appeals in two early Confucian texts: the Lunyu (Analects) and Mengzi (Mencius). It locates this account within a larger narrative that begins with some of the earliest conceptions of a supreme (...)
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  • Maybe there are no subject-predicate sentences in chinese.Xiaoqiang Han - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):277-287.
    In this essay, I argue for the conclusion that the Chinese sentences that are regularly translated into subject-predicate sentences in English may be understood as all non-subject-predicate sentences. My argument is based on the premise that some grammatical features are crucial to yield the sense of contrast between the completeness of subject and the incompleteness of predicate. The absence of such grammatical features in Chinese makes it impossible to establish any criterion for the distinction between subject and predicate in Chinese.
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  • Reproaching heaven: The problem of evil in Mengzi. [REVIEW]Franklin Perkins - 2006 - Dao: A Journal of Comparative Philosophy 5 (2):293-312.
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