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Asian Philosophy

Edited by JeeLoo Liu (California State University, Fullerton)
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  1. added 2015-01-28
    Michael Slote (forthcoming). The Philosophical Reset Button: A Manifesto. Dao: A Journal of Comparative Philosophy:1-11.
    This article is very different from other philosophy articles: it really is a manifesto addressed to Chinese philosophers. On the whole, Western thought has been exceedingly intellectualistic and rationalistic, and in this article I outline some of the ways in which those deep one-sided tendencies need to be corrected or rebalanced. However, I also claim that the Chinese are in the best position to correct and rebalance philosophy as a discipline. Chinese thought has never gone to the extremes of Western (...)
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  2. added 2015-01-28
    Desh Raj Sirswal (2014). Swami Vivekananda , Indian Youth and Value Education. In Atanu Mohapatra (ed.), Vivekananda and Contemporary Education in India: Recent Perspectives. Surendra Publications. 167-180.
    Swami Vivekananda (January 12, 1863 – July 4, 1902) is considered as one of the most influential spiritual educationist and thinker of India. He was disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, his broad outlook to social problems, and countless lectures and discourses on Vedanta philosophy. For him, “Education is not the amount of information that is (...)
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  3. added 2015-01-25
    Eric S. Nelson (2009). Virtue and Violence in Therāvada and Sri Lankan Buddhism. In Chanju Mun and Ronald S. Green (ed.), Buddhist Roles in Peacemaking. Blue Pine Books. 199-233.
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  4. added 2015-01-22
    Liangjian Liu (forthcoming). Cai, Qinghua 才清華, The Differentiation Between Words and Meaning and the Basic Theses in the Philosophy of Language: A New Interpretation of the Doctrines of the Differentiation Between Words and Meaning in the Wei-Jin Period 言意之辨與語言哲學的基本問題: 對魏晉言意之辨的再詮釋. Dao: A Journal of Comparative Philosophy:1-4.
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  5. added 2015-01-14
    Lajos L. Brons (2015). Wang Chong, Truth, and Quasi-Pluralism. Comparative Philosophy 6 (1):129-148.
    In (2011) McLeod suggested that the first century Chinese philosopher Wang Chong 王充 may have been a pluralist about truth. In this reply I contest McLeod's interpretation of Wang Chong, and suggest "quasi-pluralism" (albeit more as an alternative to pluralism than as an interpretation of Wang Chong), which combines primitivism about the concept of truth with pluralism about justification.
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  6. added 2015-01-09
    Hui Yin & Hoyt Tillman (forthcoming). The Confucian Canon’s Pivotal and Problematic Middle Era: Reflecting on the Northern Song Masters and Zhu Xi. Dao: A Journal of Comparative Philosophy:1-11.
    Zhu Xi’s 朱熹 interpretations systematized the Five Classics; moreover, he elevated the “Four Books” to such a supra-canonical status that these texts along with his commentaries became the core curriculum for civil service examinations from the early 13th century to the 20th century. Inquiring into what was the essential and unique Song 宋 character of Classical scholarship, we will highlight the canonical Ritual Classics because these texts were crucial for centuries, especially during the Han 漢 through Tang 唐 dynasties. We (...)
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  7. added 2015-01-09
    Shaun O’Dwyer (forthcoming). Epistemic Elitism, Paternalism, and Confucian Democracy. Dao: A Journal of Comparative Philosophy:1-22.
    This paper brings a fresh, epistemic perspective to bear on prominent Confucian philosophers’ arguments for a hybrid Deweyan-Confucian democracy, or for an illiberal democracy with “Confucian characteristics.” Reconstructing principles for epistemic elitism and paternalism from the pre-Qin 秦 Confucian thought that inspires these advocates for Confucian democracy, it finds two major problems with their proposals. For those who abandon or modify this epistemic elitism and paternalism in accordance with , the result is a philosophical syncretism that is either unconvincingly Confucian (...)
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  8. added 2015-01-08
    Gianni Pellegrini (forthcoming). On the Alleged Indebtedness of the Vedānta Paribhāṣā Towards the Vedānta Kaumudī: Some Considerations on an Almost Forgotten Vivaraṇa Text. Journal of Indian Philosophy:1-21.
    Dharmarāja Adhvarin’s Vedānta Paribhāṣā is a well-known introduction to Advaita Vedānta, targeted to beginners who are already trained in Navya Nyāya. According to Dasgupta , the VP is so heavily indebted to Rāmādvaya’s Vedānta Kaumudī , which was composed in the middle of the 14th century and is today almost forgotten, that the VP’s “claim to originality vanishes”. The VK was, however, only edited in 1955 and then again in 1973. In the light of this improved textual basis, what is (...)
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  9. added 2015-01-08
    Nicholas S. Brasovan (forthcoming). Aesthetics of Qi: Building on the Internalist-Essentialist Philosophy of Art. Dao: A Journal of Comparative Philosophy:1-19.
    A work of art is an intentional transformation of qi 氣 into a dynamic structure. The philosophy of qi is presented here as a means to develop the aesthetic theories of Richard Wollheim and Eliot Deutsch. Both Wollheim and Deutsch present their arguments, in part, as rejections of George Dickie’s “New Institutional Theory of Art.” I develop a robust qi aesthetic drawn from traditional sources and their contemporary commentaries as a way of joining the debate between Dickie and Wollheim/Deutsch, taking (...)
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  10. added 2015-01-06
    Claus Oetke (forthcoming). Additional Notes on the Sadvitīyaprayoga. Journal of Indian Philosophy:1-17.
    The present paper defends a position advanced in Oetke ) to the effect that a piece of reasoning allegedly advocated by proponents of Indian Materialism does not deserve to be dismissed as a sophism but embodies a significant philosophical criticism. In addition the article argues for the contention that for this type of theoretical assessment consideration of history of reception possesses at best a limited relevance and is even apt to impede the attainment of an adequate evaluation of the matter.
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  11. added 2014-12-30
    Sean Drysdale Walsh (forthcoming). Contemplation and the Moral Life in Confucius and Aristotle. Dao: A Journal of Comparative Philosophy:1-19.
    Aristotle’s best human life is attained through theoretical contemplation, and Confucius’ is attained through practical cultivation of the social self. However, I argue that in the best human life for both Confucius and Aristotle, a form of theoretical contemplation must occur and can only occur with an ethical commitment to community life. Confucius, like Aristotle, sees that the best contemplation comes after later-life, greater-learning and is central to ethical and community life. Aristotle, like Confucius, sees the best contemplation as presupposing (...)
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  12. added 2014-12-30
    Weiwei Wang (forthcoming). Wang, Zhongjiang 王中江, Civilization of Bamboo-Silk and The World of Ancient Thought 簡簡帛文明與古代思想世界. Dao: A Journal of Comparative Philosophy:1-4.
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  13. added 2014-12-30
    Marzenna Jakubczak (2014). The Purpose of Non-Theistic Devotion in the Classical Indian Tradition of Sāṃkhya–Yoga. ARGUMENT 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central (...)
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  14. added 2014-12-28
    Joseph A. Adler (forthcoming). Minford, John, Trans., I Ching : The Book of Change. Dao: A Journal of Comparative Philosophy:1-6.
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  15. added 2014-12-24
    Wai Chun Leong (forthcoming). The Semantic Concept of Truth in Pre-Han Chinese Philosophy. Dao: A Journal of Comparative Philosophy:1-20.
    In this paper I argue, contrary to Chad Hansen’s view , that pre-Han 漢 Chinese philosophy has the semantic concept of truth. Hansen argues that, first, pre-Han Chinese thinkers do not have motivations to introduce the concept of truth in their philosophy due to their peculiar theory of language; second, the concept does not fit well with philosophical texts at that time, and in particular, the Mozi 墨子 text about the three standards of doctrine. However, I argue that Chinese thinkers (...)
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  16. added 2014-12-24
    Qiong Wang (forthcoming). He, Huaihong 何懷宏, Reconstruction of Gangchang: An Inquiry Into the Ethical Foundation of Contemporary China 新綱常: 探討中國社會的道德根基. Dao: A Journal of Comparative Philosophy:1-5.
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  17. added 2014-12-23
    Jan Westerhoff (forthcoming). On the Nihilist Interpretation of Madhyamaka. Journal of Indian Philosophy:1-40.
    Madhyamaka philosophy has been frequently characterized as nihilism, not just by its Buddhist and non-Buddhist opponents, but also by some contemporary Buddhologists. This characterization might well strike us as surprising. First, nihilism appears to be straightforwardly inconsistent . It would be curious if a philosophical school holding such an obviously deficient view would have acquired the kind of importance Madhyamaka has acquired in the Asian intellectual landscape over the last two millenia. Second, Madhyamaka by its very name proclaims to tread (...)
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  18. added 2014-12-23
    So Jeong Park (forthcoming). Brindley, Erica Fox, Music, Cosmology, and the Politics of Harmony in Early China. Dao: A Journal of Comparative Philosophy:1-4.
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  19. added 2014-12-19
    Daniel A. Bell (forthcoming). Li, Chenyang, The Confucian Philosophy of Harmony. Dao: A Journal of Comparative Philosophy:1-4.
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  20. added 2014-12-19
    Piotr Balcerowicz (forthcoming). On the Relative Chronology of Dharmakīrti and Samantabhadra. Journal of Indian Philosophy:1-47.
    In the discussions concerning the date of Dharmakīrti, Jaina sources have never been seriously taken into account. They may, however, provide a valuable insight because Dharmakīrti both criticised and was criticised by Jaina thinkers. Two Jaina authors, Samantabhadra and Pūjyapāda Devanandin, may prove crucial in determining the actual dates of Dharmakīrti. The paper argues that Dharmakīrti directly influenced Samantabhadra in a number of ways, which sets the terminus ante quem for Dharmakīrti, and his traditional chronology has to be reconsidered in (...)
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  21. added 2014-12-14
    Sundar Sarukkai (2014). Indian Experiences with Science: Considerations for History, Philosophy, and Science Education. In Michael R. Matthews (ed.), International Handbook of Research in History, Philosophy and Science Teaching. Springer. 1691-1719.
    This chapter explores how perspectives on science drawn from Indian experiences can contribute to the interface between history and philosophy of science (HPS) and science education (SE). HPS is encoded in science texts in the various presuppositions that underlie both the content and the way the content is presented. Thus, a deeper engagement with contemporary work in HPS will be of great significance to science teaching. By drawing on the notion of multicultural origins of science as well as redefining the (...)
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  22. added 2014-12-08
    Chen Bo (2014). Six Groups of Paradoxes in Ancient China From the Perspective of Comparative Philosophy. Asian Philosophy 24 (4):363-392.
    This paper divides the sophisms and paradoxes put forth by Chinese thinkers of the pre-Qin period of China into six groups: paradoxes of motion and infinity, paradoxes of class membership, semantic paradoxes, epistemic paradoxes, paradoxes of relativization, other logical contradictions. It focuses on the comparison between the Chinese items and the counterparts of ancient Greek and even of contemporary Western philosophy, and concludes that there turn out to be many similar elements of philosophy and logic at the beginnings of Chinese (...)
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  23. added 2014-12-05
    Yao-Ming Tsai (2014). Language as an Instrument of Soteriological Transformation From the Madhyamaka Perspective. Asian Philosophy 24 (4):330-345.
    Buddhist teachings and practices can be viewed as a journey of soteriological transformation, where language, as a tool for the analysis of views, occupies a place of special significance and importance. This article examines how the concept of non-duality, from the Madhyamaka perspective, has served as a powerful rhetorical device with the explicit aim of fostering soteriological transformation. Among the various expressions representative of the Madhyamaka perspective, two are particularly explored in this article for their facilitation of soteriological transformation: the (...)
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  24. added 2014-12-04
    A. Gardner Harris Jr (forthcoming). Gracious Possession, Gracious Bondage: Śiva’s Aruḷ in Māṇikkavācakar’s Tiruvācakam. Journal of Indian Philosophy:1-26.
    The primary concern in this paper is to examine the nature of Śiva’s aruḷ—his generative and salvific energy—as portrayed in Tiruvācakam, Māṇikkavācakar’s important but understudied text of medieval bhakti poems. Close attention is paid to the poet’s description of Śiva’s aruḷ as inducing seemingly incongruous ontological states of being—one of ecstatic possession that results in rapturous dance and one of spiritual bondage. In doing so, this paper posits that Māṇikkavācakar is using aruḷ as śakti is used in the philosophy of (...)
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  25. added 2014-12-03
    Jana S. Rošker (2014). The Subject’s New Clothes: Immanent Transcendence and the Moral Self in the Modern Confucian Discourses. Asian Philosophy 24 (4):346-362.
    In Modern Confucian philosophy the notion of the moral Self which is expressed through the natural moral substance represents both the foundation of each individual and the core of the universal reason. The indivisibility of the moral Self from its concrete activities within the social sphere differs in many various aspects from prevailing Western political and philosophical theories that are based on the separation of the empirical and transcendent subject. Hence, this holistic special feature of the moral Self is closely (...)
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  26. added 2014-12-03
    Katrin Froese (2014). The Comic Character of Confucius. Asian Philosophy 24 (4):295-312.
    This article examines the comic portrayal of Confucius in the Analects and the Zhuangzi, maintaining that there is a humorous aspect to the character of Confucius that is often overlooked. Conventional interpretations of the Analects downplay the pranks and mocking comments that are sprinkled throughout them. Many of the humorous words Confucius utters are directed at ritualistic behaviour which has become mechanistic, suggesting that in order to take ritual seriously, we must also be prepared to take it in jest. Furthermore, (...)
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  27. added 2014-11-29
    Artur Przybyslawski (forthcoming). States of Non-Cognizing Mind in Tshad Ma Rigs Gter According to Go Rams Pa. Journal of Indian Philosophy:1-18.
    The article presents Go rams pa’s interpretation of states of noncognizing mind explained by Sa skya Paṇḍita in his famous Tshad ma rigs gter. The text consists of translation of Go ram pa’s commentary to the second chapter of Tshad ma rigs gter, outline of the Tibetan text and introduction to the translation and edition of the original.
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  28. added 2014-11-28
    Huanhuan He & Leonard W. J. Van der Kuijp (forthcoming). Once Again on the *Hetucakraḍamaru: Rotating the Wheels. Journal of Indian Philosophy:1-36.
    The little versified treatise on the elements of Buddhist logic, often referred to as the Hetucakraḍamaru, is usually attributed to Dignāga. It is only available in a Tibetan translation and quotations from a few of its verses are extant in Sanskrit sources. On the basis of a novel interpretation that is based on a critical edition of the text, we argue that there is a good reason why its title was Hetucakraḍamaru - a ḍamaru is a two-headed drum. The “heads” (...)
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  29. added 2014-11-28
    Evgeniya Desnitskaya (forthcoming). Paśyantī, Pratibhā, Sphoţa and Jāti: Ontology and Epistemology in the Vākyapadīya. Journal of Indian Philosophy:1-11.
    Eli Franco has recently suggested to distinguish the two main periods in the history of Indian philosophy, i.e. the older ontological and the new epistemological. In the Vākyapadīya, however, ontology and epistemology are evidently intertwined and interrelated. In this paper ontological and epistemological features of the concepts of paśyantī, pratibhā, sphoţa and jāti are analyzed in order to demonstrate that all these concepts, while being ontologically different, are engaged in similar epistemological processes, i.e. the cognition of a verbal utterance. Thus (...)
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  30. added 2014-11-28
    Mariko Tomita (forthcoming). Issues on Nibbāna with Special Reference to Verse No. 1074 of the Upasīvamāṇavapucchā in the Suttanipāta. Journal of Indian Philosophy:1-15.
    This paper discusses verse 1074 of the Suttanipāta’s Upasīvamāṇavapucchā. While various interpretations of the verse are possible due to a lack of textual sources to draw from for interpretation, I attempt to understand this verse—which describes the state of nibbāna using the metaphor of an extinguished fire—through a philological examination of the text itself and other contemporary ones. Specifically, I focus on whether the verse implies that nibbāna takes place in the present life or at and after the end of (...)
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  31. added 2014-11-21
    Tomomi Asakura (2014). Philosophy of Doctrinal Classification: Kōyama Iwao and Mou Zongsan. Dao: A Journal of Comparative Philosophy 13 (4):453-468.
    Doctrinal classification or the panjiao 判教 system of Chinese Buddhism has been rediscovered and renewed in modern East Asian philosophy since both the Kyoto School and New Confucianism clarified the philosophical meaning of this intellectual tradition. The theoretical relation between these two modern reconsiderations, however, has not yet been studied. I analyze the theory of panjiao in Kōyama Iwao 高山岩男 and Mou Zongsan 牟宗三 so as to identify and extract, despite their apparent irrelevance, the same type of philosophical argument concerning (...)
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  32. added 2014-11-19
    Jiaju Yu (2010). Kongzi Jiao Yu Xue Shuo =. Shou du Shi Fan da Xue Chu Ban She.
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  33. added 2014-11-18
    Eric S. Nelson (2014). ĐẠO ĐỨC, NGHIỆP VÀ SỰ PHÁT TRIỂN BỀN VỮNG. In PHẬT GIÁO VỀ PHÁT TRIỂN BỀN VỮNG VÀ THAY ĐỔI XÃ HỘI. 19-31.
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  34. added 2014-11-18
    Ching-Yuen Cheung (2014). Nishida Kitarō’s Philosophy of Body. Dao: A Journal of Comparative Philosophy 13 (4):507-523.
    In this paper, I shall discuss Nishida’s 西田 philosophy of body from the aspects of acting intuition, rhythm, and situatedness. Pure experience used to be the starting point of Nishida’s early philosophy. In his later philosophy, however, the keyword in Nishida’s philosophy is no longer “experience” but “acting.” It is neither “I think therefore I am” nor “I will therefore I am,” but “I act therefore I am.” As the organ of acting intuition, body is one of the most important (...)
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  35. added 2014-11-16
    Chien-Hsing Ho (forthcoming). The Nonduality of Motion and Rest: Sengzhao on the Change of Things. Springer.
    In his essay “Things Do Not Move,” Sengzhao (374?−414 CE), a prominent Chinese Buddhist philosopher, argues for the thesis that the myriad things do not move in time. This view is counter-intuitive and seems to run counter to the Mahayana Buddhist doctrine of emptiness. In this book chapter, I assess Sengzhao’s arguments for his thesis, elucidate his stance on the change/nonchange of things, and discuss related problems. I argue that although Sengzhao is keen on showing the plausibility of the thesis, (...)
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  36. added 2014-11-16
    Qing Zhang (2014). Qing Ji Minguo Shi Qi de "Si Xiang Jie": Xin Xing Chuan Bo Mei Jie de Fu Xian Yu du Shu Ren Xin de Sheng Huo Xing Tai. She Hui Ke Xue Wen Xian Chu Ban She.
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  37. added 2014-11-16
    Xinguo Zhou (2014). Taigu Xue Pai Shi Gao =. She Hui Ke Xue Wen Xian Chu Ban She.
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  38. added 2014-11-16
    Chen-kuo Lin (2014). Nishitani on Emptiness and Historical Consciousness. Dao: A Journal of Comparative Philosophy 13 (4):491-506.
    This essay focuses on Nishitani Keiji’s 西谷啟治 early and late thinking, in the discourse on world history and modernity during wartime and the postwar meditation on emptiness and historicity in Religion and Nothingness. Following the first part of the analysis, I will trace Nishitani’s critical indebtedness to Heidegger’s existential-phenomenological analysis of historicity in Being and Time, and thereby analyze how Nishitani attempts to solve the aporia of modernity by recourse to the Buddhist doctrine of emptiness. The essay will conclude with (...)
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  39. added 2014-11-16
    Shuming Liang (2014). Liang Shuming Zhi Fu Ren de Si Shi Jiu Feng Jia Shu. Zhonghua Shu Ju.
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  40. added 2014-11-16
    Xiangge Kang & Tao Liang (eds.) (2014). Xunzi Si Xiang Yan Jiu =. Ren Min Chu Ban She.
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  41. added 2014-11-16
    Chŏng-Dong Yu (2014). Yugyo Ŭi Kŭnbon Chŏngsin Kwa Han'guk Yuhak. Pulgyo Munhwa Yŏn'guso.
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  42. added 2014-11-16
    Beiqing Ye (ed.) (2014). "Xin Zi Xue" Lun Ji. Xue Yuan Chu Ban She.
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  43. added 2014-11-16
    Qing) Zhou Gao (2013). Lianxi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  44. added 2014-11-16
    Ming) Zhou Shenke & Zhou Zhihan (2013). Zhou Yuan Gong Shi Xi Yi Fang Ji. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  45. added 2014-11-16
    Wanxia Wang (ed.) (2013). Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  46. added 2014-11-16
    Qing) Peng Yulin (2013). Xi Xian Lu. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  47. added 2014-11-16
    Peirong Fu & Shuyuan Yang (eds.) (2013). Kongzi Ci Dian. Lian Jing Chu Ban Shi Ye Gu Fen You Xian Gong Si.
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  48. added 2014-11-16
    Qing) Wu Darong (2013). Dao Guo Yuan Gong Lianxi Zhou Fu Zi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  49. added 2014-11-16
    Lin Meng (2013). Zheng Fu Riben de Sheng Ren Wang Yangming. Hua Dong Shi Fan da Xue Chu Ban She.
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  50. added 2014-11-16
    Edward T. Chʻien (2013). Zhongguo Si Xiang Shi Jiang Yi. Guo Li Taiwan da Xue Chu Ban Zhong Xin.
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