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Asian Philosophy

Edited by JeeLoo Liu (California State University, Fullerton)
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  1. added 2015-07-05
    Paul D’Ambrosio (forthcoming). Xu, Guorong 徐國榮, Compendium of Wei-Jin Xuanxue 魏晉玄學會要. Dao: A Journal of Comparative Philosophy:1-2.
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  2. added 2015-07-05
    Ning Wu (forthcoming). Chen, Lai 陳來, The Ontology of Ren 仁學本體論. Dao: A Journal of Comparative Philosophy:1-4.
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  3. added 2015-07-05
    Puqun Li (forthcoming). Peterman, James F., Whose Tradition? Which Dao?—Confucius and Wittgenstein on Moral Learning and Reflection. Dao: A Journal of Comparative Philosophy:1-5.
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  4. added 2015-07-03
    Ernest Sosa (forthcoming). Confucius on Knowledge. Dao: A Journal of Comparative Philosophy:1-6.
    An important passage of the Analects will be interpreted. It is perhaps the most important epistemological utterance in the work, yet it is not easy to interpret. Some interpretations are unacceptable because they render the passage trivial. Here we shall explicate the passage in line with contemporary virtue epistemology, so that it says something both interesting and insightful.
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  5. added 2015-07-03
    Chienkuo Mi (forthcoming). What Is Knowledge? When Confucius Meets Ernest Sosa. Dao: A Journal of Comparative Philosophy:1-13.
    In this essay I examine the role that reflection plays in knowledge. I argue that a notion of reflection grounded in ancient Chinese philosophy can help us understand second-order or reflective knowledge in both the accounts of Confucius and Ernest Sosa. I also argue that reflection can help us understand the most ideal kind of knowledge. I begin my paper by laying out Confucius’ and Sosa’s accounts of knowledge, while at the same time drawing the reader’s attention to their common (...)
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  6. added 2015-07-03
    Robert Rovetto (2011). Misidentification and the Self. In Rienti Jr, Jennifer L. Faux, Laura A. LeVon & Caitlin L. Curtis (eds.), Proceedings of the 2011 Anthropology Graduate Student Association Interdisciplinary Graduate Symposium. University at Buffalo - The State University of New York. 68-80.
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  7. added 2015-07-02
    Douglas Duckworth (forthcoming). Self-Awareness and the Integration of Pramāṇa and Madhyamaka. Asian Philosophy:1-9.
    Buddhist theories of mind pivot between two distinct interpretative strands: an epistemological tradition in which the mind, or the mental, is the foundation for valid knowledge and a tradition of deconstruction, in which there is no privileged vantage point for truth claims. The contested status of these two strands is evident in the debates surrounding the relationship between epistemology and Madhyamaka that extend from India to Tibet. The paper will focus on two exemplars of these approaches in Tibet, those of (...)
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  8. added 2015-07-02
    Ranie Villaver (forthcoming). Does Guiji Mean Egoism?: Yang Zhu’s Conception of Self. Asian Philosophy:1-8.
    Mencius portrayed Yang Zhu as an egoist. But the seeming consensus of scholars is that Yang Zhu was not an egoist. Despite that, however, a passage in the Lüshi chunqiu, a third century BCE text, appears to confirm Mencius’s characterization. It says that Yang Zhu valued self . In this paper, I examine the meaning of guiji. Specifically, I investigate on the term ji to reveal the meaning of guiji and elaborate on its possible implications. Ultimately, I show that with (...)
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  9. added 2015-07-01
    Cheng Wang (forthcoming). Li, Dahua 李大華, Nature and Freedom: The Philosophy of Zhuangzi 自然與自由: 莊子哲學研究. Dao: A Journal of Comparative Philosophy:1-4.
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  10. added 2015-06-30
    Chien-Hsing Ho (forthcoming). Interdependence and Nonduality: On the Linguistic Strategy of the Platform Sutra. Philosophy East and West 67 (3).
    This essay inquires into the linguistic strategy in the Platform Sūtra of the Sixth Patriarch that centers around thirty-six pairs of things and is said to be used for teaching the doctrine of Chan Buddhism. The strategy reflects a characteristic Chan way of thinking in the earlier phase of the tradition and thereby warrants detailed investigation. Herein, I attempt to offer a philosophical analysis and rational reconstruction of the strategy and the correlated thinking. For this purpose, I also appeal to (...)
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  11. added 2015-06-30
    Eske J. Møllgaard (forthcoming). Political Confucianism and the Politics of Confucian Studies. Dao: A Journal of Comparative Philosophy:1-12.
    Through the 1980s Confucian studies in the United States tended to present Confucianism as compatible with liberal democratic values. Since the 1990s, after the rise of China as a global power, Confucianism is increasingly defended as a political alternative to liberal and democratic values. This essay argues that Confucianism is not compatible with liberal democratic values, and that the rise of political Confucianism opposed to liberal democracy is a return to a more authentic Confucianism. Furthermore, it is argued that the (...)
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  12. added 2015-06-30
    Eirik Lang Harris (forthcoming). Cline, Erin M., Confucius, Rawls and the Sense of Justice. Dao: A Journal of Comparative Philosophy:1-4.
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  13. added 2015-06-30
    Michael Slote (forthcoming). Virtue’s Turn and Return. Dao: A Journal of Comparative Philosophy:1-6.
    Virtue theorizing, long in eclipse, has revived strongly in recent times. However, virtue-type approaches predominate in non-Western cultures and dominated Western thought before the modern period. So the revival can make one wonder whether modern epistemology and ethics do not represent a kind a medieval period relative to these other historical/sociological facts. Why did virtue ethics and epistemology go into eclipse in the West during the modern period? The emerging importance of the individual may represent a kind of shock of (...)
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  14. added 2015-06-29
    John Ramsey (forthcoming). Mengzi’s Externalist Solution to the Role Dilemma. Asian Philosophy:1-19.
    The role dilemma raises a problem for role ethic interpretations of Confucianism. The dilemma arises from the conflict between the demands and obligations of Humaneness and the demands and obligations of roles one occupies. Favoring the demands of Humaneness undermines a role ethic because roles and role-obligations no longer ground the ethic. However, favoring social role-obligations permits immoral and unjust role-obligations and allows for uncharitable readings of Confucianism.This paper examines how Mengzi resolves the dilemma. I argue that Mengzi’s account of (...)
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  15. added 2015-06-29
    Yoke Meei Choong (forthcoming). The Prajñāpāramitā in Relation to the Three Samādhis. Journal of Indian Philosophy:1-30.
    The idea that insight is by nature incompatible with concentration has been a long-term focus of scholarly discussion regarding the interpretation of some sūtra passages that could suggest the occurrence of insight within concentration. In the Prajñāpāramitā literature, the set of three samādhis is identified with insight, the prajñāpāramitā. Some scholars identify the experience of emptiness in these samādhis with a state of concentration, very likely the absorption of extinction . I highlight elsewhere a passage in the Prajñāpāramitā in which (...)
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  16. added 2015-06-27
    Raji C. Steineck (2014). Kritik der symbolischen Formen I: Symbolische Form und Funktion. Frommann-Holzboog.
    Philosophy now finds itself in a multipolar world, defined by global commercial, scientific and cultural exchange. At any given point in this world, a multitude of norms, traditions, and habits come together in many ways. ›The Philosophy of Symbolic Forms‹ developed by E. Cassirer offers many insights that help to understand the fabric of such a world, but it needs to be revised and critically developed. This book seeks to extract the essential insights of Cassirer concerning the key function of (...)
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  17. added 2015-06-24
    Xunwu Chen (forthcoming). The Value of Authenticity: Another Dimension of Confucian Ethics. Asian Philosophy:1-16.
    This paper explores the Confucian value of authenticity. Taking as the starting point of the Confucian concept of becoming authentic persons of bo, da, jing, and shen, the paper first demonstrates that a high–far–firm zhixiang, creativity, an examined life, and sincerity are four necessary conditions for a self to be an authentic one of bo, da, jing, and shen. It then demonstrates that Confucian ethics operates with a metaphysical concept of a substantive self and Confucian self-cultivation implies authenticating such a (...)
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  18. added 2015-06-24
    Christina Chuang (forthcoming). Understanding a Desireless Action as a Benevolent Action. Asian Philosophy:1-16.
    Scholars have questioned the doctrine of desireless action in the Bhagavadgita and questioned whether Krishna’s advice is to be taken literally on the basis that the Humean account of motivation is more plausible than the anti-Humean account. In this paper, I will avoid the Humean principle debate by proposing a new way of examining the term ‘desireless action’. I aim to show that Krishna’s advice can be rendered coherent on the basis that we understand a desireless action as an action (...)
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  19. added 2015-06-23
    Richard McDonough (forthcoming). The Tao That Cannot Be Named. Philosophy East and West 67 (2).
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  20. added 2015-06-22
    Richard H. Davis (forthcoming). Wilkins, Kasinatha, Hastings, and the First English Bhagavad Gītā. International Journal of Hindu Studies.
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  21. added 2015-06-22
    Maria Heim (forthcoming). She Who Heard Much: Notes on Receiving, Interpreting, and Transmitting Buddhavacana. International Journal of Hindu Studies.
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  22. added 2015-06-22
    Herman Tull (forthcoming). Whence Sanskrit? : A Brief History of Sanskrit Pedagogy in the West. International Journal of Hindu Studies.
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  23. added 2015-06-22
    Madhav M. Deshpande (forthcoming). Pune: An Emerging Center of Education in Early Modern Maharashtra. International Journal of Hindu Studies.
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  24. added 2015-06-22
    Stephanie W. Jamison (forthcoming). Śleṣa in the Ṛg Veda?: Poetic Effects in Ṛg Veda X.29.1. International Journal of Hindu Studies.
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  25. added 2015-06-22
    Herman Tull (forthcoming). Ācāryasamarpaṇam: Studies in Honor of Edwin Gerow. International Journal of Hindu Studies.
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  26. added 2015-06-22
    Francis X. Clooney (forthcoming). The Use of Sanskrit as a Theological Resource in the Interpretation of Tiruvāymoḻi. International Journal of Hindu Studies.
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  27. added 2015-06-22
    Deepak Sarma (forthcoming). The Āptaguru. International Journal of Hindu Studies.
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  28. added 2015-06-22
    James L. Fitzgerald (forthcoming). Saving Buddhis" in Epic Mokṣadharma. International Journal of Hindu Studies.
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  29. added 2015-06-22
    Karen C. Lang (forthcoming). When the Vindhya Mountains Float in the Ocean: Some Remarks on the Lust and Gluttony of Ascetics and Buddhist Monks. International Journal of Hindu Studies.
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  30. added 2015-06-22
    Herman Tull (forthcoming). Publications by Edwin Gerow. International Journal of Hindu Studies.
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  31. added 2015-06-21
    Chien-Hsing Ho (forthcoming). Resolving the Ineffability Paradox. Bloomsbury Academic.
    A number of contemporary philosophers think that the unqualified statement “X is unspeakable” faces the danger of self-referential absurdity: if this statement is true, it must simultaneously be false, given that X is speakable by the predicate word “unspeakable.” This predicament is in this chapter formulated as an argument that I term the “ineffability paradox.” After examining the Buddhist semantic theory of apoha (exclusion) and an apoha solution to the issue, I resort to a few Chinese Buddhist and Hindu philosophical (...)
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  32. added 2015-06-16
    Bart Dessein (2014). A Confucian Constitutional Order. How China's Ancient Past Can Shape Its Political Future. By Jiang Qing. Journal of Chinese Philosophy 41 (1-2):214-217.
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  33. added 2015-06-16
    Chichung Huang (ed.) (1997). The Analects of Confucius. Oup Usa.
    This is a new translation of the Analects of Confucius, the 5th-century BC Chinese sage whose influence on Chinese and other East Asian cultures is still felt today. Huang's translation is more literal than any available version, and is accompanied by notes that explain unfamiliar terms and concepts and provide historical and cultural context.
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  34. added 2015-06-15
    Kelly M. Epley (2015). Care Ethics and Confucianism: Caring Through Li. Hypatia 30 (2):n/a-n/a.
    The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is (...)
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  35. added 2015-06-02
    Jeremiah Reyes (forthcoming). Loób and Kapwa: An Introduction to a Filipino Virtue Ethics. Asian Philosophy:1-24.
    This is an introduction to a Filipino virtue ethics which is a relationship-oriented virtue ethics. The concepts to be discussed are the result of the unique history of the Philippines, namely a Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition for over 300 years. Filipino virtue ethics is based on two foundational concepts in Filipino culture. The first is loób, which can easily be misunderstood when literally translated into English as ‘inside’ but which is better translated (...)
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  36. added 2015-05-29
    Arabella Lyon (2010). Writing an Empire: Cross-Talk on Authority, Act, and Relationships with the Other in the Analects, Daodejing, and HanFeizi. College English 70 (4):350-366.
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  37. added 2015-05-28
    Garret Olberding (2014). Dong Zhongshu, a “Confucian” Heritage and the Chunqiu Fanlu. By Michael Loewe. Journal of Chinese Philosophy 41 (1-2):207-210.
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  38. added 2015-05-28
    Jiyuan Yu (2014). Feng Youlan and Greek Philosophy. Journal of Chinese Philosophy 41 (1-2):55-73.
    The article is to examine Feng Youlan's views about the differences and similarities between Chinese and Greek philosophy, to show the role of Greek philosophy in his effort to establish the study of Chinese philosophical thought as a modern discipline. It starts with a discussion of how Feng argues for what he thinks to be the two major features of Chinese philosophy: China is weak in metaphysics/epistemology, and Chinese philosophy concentrates on the philosophy of life. It proceeds to examine to (...)
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  39. added 2015-05-28
    Cheng Chung‐Ying (2014). Series Preface:Chinese Philosophy in Unearthed Texts. Journal of Chinese Philosophy 41 (1-2):187-190.
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  40. added 2015-05-28
    Yiu-Ming Fung (2014). Ren 仁 as a Heavy Concept In The Analects. Journal of Chinese Philosophy 41 (1-2):91-113.
    In this article, I shall try to argue that some existing interpretations of the Analects cannot provide a satisfactory understanding of the concept of ren, on the one hand, and the relation between ren and li, on the other. Ren is not a thin concept such as right and wrong, good and bad, because it is not a non-substantive concept whose descriptive content has to be identified by a specific criterion which is not included in the concept itself. It is (...)
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  41. added 2015-05-28
    Kevin DeLapp (2014). Being Worthy of Persuasion: Political Communication in the Han Feizi. China Media Research 10 (4):29-38.
    This paper examines the attitudes toward political persuasion at work in the writings of Han Feizi (280-233 BCE). Particular attention is given to differentiating Han Feizi's thought from Western analogs under which it has suffered hermeneutically, especially comparisons with Plato's so-called "noble lie." After probing some of the psycho-social assumptions of ancient Greek versus Chinese political discourse, Han Feizi's own view is reconstructed, according to which practices of deception and secrecy are permissible under specific moral and political conditions. It is (...)
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  42. added 2015-05-28
    Xinyan Jiang (2014). Mengzi and the Archimedean Point for Moral Life. Journal of Chinese Philosophy 41 (1-2):74-90.
    “The Archimedean point for moral life” discussed in this article refers to the starting point of one's moral reasoning and what ultimately makes moral life possible. The article intends to show that Mengzi's doctrine of the Four Beginnings may throw some light on our search for such an Archimedean point. More specifically, it argues for the following: Mengzi's doctrine of the Four Beginnings actually takes moral sentiments as the Archimedean point for moral life; Mengzi's view of the starting point of (...)
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  43. added 2015-05-28
    陳 來 (2014). 《五行》經說分別為子思、孟子所作論: ——兼論郭店楚簡《五行》篇出土的歷史意義. Journal of Chinese Philosophy 41 (1-2):191-198.
    This article first of all reviews and evaluates the previous studies on the “Five Virtues” chapter of the Mawangdui Boshu 馬王堆帛書 since the text was excavated in 1973. Based on this effort, the present discussion points out and diagnoses the weaknesses existing in these early studies. Meanwhile, through examination of the newer research on the unearthed Guodian Zhujian 郭店竹簡 , the current writing proposes that the textual section of the Wuxing was written by Zi Si 子思, and the commentary section (...)
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  44. added 2015-05-28
    David Chai (2014). One and Many: A Comparative Study of Plato's Philosophy and Daoism Represented. By Ji Zhang. Journal of Chinese Philosophy 41 (1-2):221-224.
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  45. added 2015-05-28
    Sarah A. Mattice (2014). Concepts and Categories of Emotion in East Asia. Edited by Guisi Tamburello. Journal of Chinese Philosophy 41 (1-2):224-227.
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  46. added 2015-05-28
    Franklin Perkins (2014). The Mozi and the Daodejing. Journal of Chinese Philosophy 41 (1-2):18-32.
    The Mozi and the Daodejing are usually seen as fundamentally distinct and even opposed. In this article, I argue that they should be seen as emerging from a context of shared concerns and assumptions. The article begins by laying out initial commonalities between the two texts, offering a justification for discussing them together. The second part of the article will address their main points of difference, showing the Daodejing can be seen as working out tensions inherent in the Mozi. The (...)
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  47. added 2015-05-28
    Daniel A. Bell (2014). Reconciling Confucianism and Nationalism. Journal of Chinese Philosophy 41 (1-2):33-54.
    Confucianism has made a comeback in mainland China over the last two decades or so. Politically minded Confucian revivalists see Confucianism as the core of national identity that differs from “foreign” traditions such as liberalism and they argue for replacing Marxism with Confucianism as the core ideology of the one-party state. But is the ancient tradition of Confucianism compatible with the modern tradition of nationalism? And is it possible to defend a morally appealing form of “Confucian nationalism”? This essay argues (...)
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  48. added 2015-05-28
    Jason Clower (2014). Sébastien Billioud. Thinking Through Confucian Modernity: A Study of Mou Zongsan's Moral Metaphysics. Journal of Chinese Philosophy 41 (1-2):217-219.
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  49. added 2015-05-28
    Jay Goulding (2014). The Forgotten Frankfurt School: Richard Wilhelm's China Institute. Journal of Chinese Philosophy 41 (1-2):170-186.
    Between 1925 and 1932, the University of Frankfurt housed Richard Wilhelm's China Institute. A diverse compendium of international scholars passed through the Institute during these years. This article explores philosophical and historical interactions among Wilhelm, Carl Gustav Jung, and Martin Buber who contribute to the understanding of Daoism through philosophy, psychology, and religion, respectively.
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  50. added 2015-05-28
    Shun Kwong‐Loi (2014). Dai Zhen on Nature and Pattern. Journal of Chinese Philosophy 41 (1-2):5-17.
    The article discusses Dai Zhen's views on pattern . For Dai, pattern has to do with ensuring that the means by which one attains one's emotional propensities and satisfies one's desires will not prevent others from doing the same. The heart/mind has the capacity to know pattern on such basis and such knowledge will guide action. Ethical failure is due to a deficiency in knowledge, and self-cultivation involves developing one's capacity to know so that one can grasp the pattern in (...)
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