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Asian Philosophy

Edited by JeeLoo Liu (California State University, Fullerton)
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  1. added 2014-10-24
    Casey Rentmeester (2014). Leibniz and Huayan Buddhism: Monads as Modified Li? Lyceum 13 (1):36-57.
  2. added 2014-10-21
    Frank J. Hoffman (2003). Rethinking Experience in Early Buddhism. In Mahinda Deegalle (ed.), Pali Buddhism. Jain Publishing Co..
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  3. added 2014-10-21
    Frank J. Hoffman (1998). “Satisfactions and Obstacles in Philosophizing Across Cultures”. In D. P. Chattopadaya and C. Gupta (ed.), Cultural Otherness and Beyond. E.J. Brill.
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  4. added 2014-10-21
    Frank J. Hoffman (1994). Review of Bruce Reichenbach, The Law of Karma. International Journal for Philosophy of Religion 35.
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  5. added 2014-10-21
    Frank J. Hoffman (1993). “The Concept of Focal Point in Models for Inter-Religious Understanding”. In James Kellenberger (ed.), Inter-religious Models and Criteria. St. Martin's and Macmillan.
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  6. added 2014-10-21
    Frank J. Hoffman (1990 (july-Sept.). .“Problemi Komparativne Filozofije”. Kulture Istoka (Beograd, Yugoslavia) (Broj. 23).
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  7. added 2014-10-13
    Frank J. Hoffman (2013). Introduction to Early Buddhism: Philosophical Texts, Concepts, and Questions. Research Centre for Buddhist Studies.
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  8. added 2014-10-13
    Frank J. Hoffman (2011). “Unskillful Karma: Environmental Pollution as Ignorance in Action”. “Unskillful Karma: EnviroInternational Journal for the Study of Humanistic Buddhism, Chinese University of Hong Kong 1 (1).
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  9. added 2014-10-13
    Frank J. Hoffman (1987, 1992, 2002). Rationality and Mind in Early Buddhism. Motilal Banarsidass.
    Chapter 4 MIND AND REBIRTH I The argument of the first three chapters is essentially that the study of early Buddhism is neither methodologically (ch. 1), logically (ch. 2), nor emotively (ch. 3) flawed. These chapters argue for the rationality of ...
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  10. added 2014-09-21
    Eric L. Hutton (2014). Xunzi: The Complete Text. Princeton University Press.
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  11. added 2014-09-18
    Lei Zhong (forthcoming). A Confucian Virtue Theory of Supererogation. Philosophy East and West 66 (4).
    Contemporary virtue ethicists have attempted to offer a virtue-based account of right action. However, such an account is faced by a daunting challenge, the ‘supererogation problem’ as I call it. Since what a virtuous person would characteristically do is often beyond the scope of moral duty, virtue ethics seems to have difficulty in accommodating the distinction between obligation and supererogation. In the paper, I aim to meet this challenge by recommending a Confucian virtue theory of supererogation.
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  12. added 2014-09-18
    Danesh Singh (2014). Zhuangzi, Wuwei, and the Necessity of Living Naturally: A Reply to Xunzi's Objection. :1-15.
    Zhuangzi, Wuwei, and the Necessity of Living Naturally: A Reply to Xunzi’s Objection. . ???aop.label???. doi: 10.1080/09552367.2014.952174.
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  13. added 2014-09-15
    Justin Tiwald & Bryan W. Van Norden (eds.) (2014). Readings in Later Chinese Philosophy. Hackett.
    An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...)
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  14. added 2014-09-02
    Eric S. Nelson (2013). Generativities: Western Philosophy, Chinese Painting, and the Yijing. Orbis Idearum 1 (1):97–104.
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  15. added 2014-08-24
    Balaganapathi Devarakonda (2012). Review of Indian Philosophy in English. Philosophical Papers:206-212.
    The present work is an attempt to show that ‘important and original philosophy was written in English, in India, by Indians’ from the late 19th c through the middle of 20th c. (xiv). In fact, it tells us that these works ‘sustained the Indian philosophical tradition and were creators of its modern avatar.’ (xiv) The authors of these works ‘pursued Indian philosophy in a language and format that could render it both accessible and acceptable to the Anglophone world abroad.’ (xiv).
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  16. added 2014-08-16
    Ann A. Pang-White (2009). Chinese Philosophy and Woman: Is Reconciliation Possible? American Philosophical Association Newsletter 9 (1):1-2.
  17. added 2014-08-16
    Ann A. Pang-White (2007). Simon James, Zen Buddhism and Environmental Ethics. Dao: A Journal of Comparative Philosophy 6:191-194.
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  18. added 2014-08-16
    Ann A. Pang-White (2006). Analogy and Comparative Philosophy: A Hermeneutic Retrieval of Confucius and Aquinas. Society of Asian and Comparative Philosophy Forum 23.
  19. added 2014-08-09
    Eric S. Nelson (2014). 科技和道: 布伯, 海德格尔和道家. 长白学刊 2014 (1):9-16.
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  20. added 2014-08-09
    Eric S. Nelson (2013). The Question of Resentment in Nietzsche and Confucian Ethics. Taiwan Journal of East Asian Studies 10 (1):17-51.
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