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Asian Philosophy

Edited by JeeLoo Liu (California State University, Fullerton)
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  1. 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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  2. added 2014-08-16
    Ann A. Pang-White (2009). Chinese Philosophy and Woman: Is Reconciliation Possible? American Philosophical Association Newsletter 9 (1):1-2.
  3. 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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  4. 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.
  5. added 2014-08-12
    Jacob N. Bauer (2014). Gandhian Nonviolence and the Problem of Preferable Violence. Acorn 15 (1):26-32.
    In this article, I argue that Gandhi can prefer violence in cases, but still morally object to all forms of violence. Even though this can seem to be a contradiction, nonetheless, one can prefer an action without thinking that action is morally justified. Next, I explore the objection that preferring a violent act, such as violent self-defense, over a act that is not violent, such as running away, seems to prefer an action that is more violent to one that is (...)
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  6. added 2014-08-11
    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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  7. 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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  8. 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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  9. added 2014-07-29
    Aloysius P. Martinich (2014). Political Theory and Linguistic Criteria in Han Feizi's Philosophy. Dao: A Journal of Comparative Philosophy 13 (3):379-393.
    Han Feizi’s 韓非子 thought, I argue, contains a political theory that justifies principled, law-governed government. A key element of his theory is a solution to the problem of rectifying names. He recognized that the same word can have varying criteria of application depending on the purpose of the practice that requires a criterion. Some criteria for a practice are good and some bad. A wise ruler knows which criteria are good and appropriate to ruling. His view is illuminated by considering (...)
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  10. added 2014-07-29
    Henrique Schneider (2014). Goldin, Paul, Ed., Dao Companion to the Philosophy of Han Fei. Dao: A Journal of Comparative Philosophy 13 (3):425-429.
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  11. added 2014-07-25
    Matthew R. Dasti (forthcoming). Vatsyayana: Cognition as a Guide to Action. In Jonardon Ganeri (ed.), The Oxford Handbook of Indian Philosophy.
    Pakṣilasvāmin Vātsyāyana (c. 450 CE) is the author of the Commentary on Nyāya (Nyāya-bhāṣya), the first full commentary on the Nyāya-sūtra of Gautama (c. 150 CE), which is itself the foundational text of the school of philosophy called “Nyāya.” The Nyāya tradition is home to a number of leading voices within the classical Indian philosophical scene and is celebrated in later doxographies as one of the six “orthodox” systems of Hindu thought. Given the way that sūtra texts and their first (...)
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  12. added 2014-07-23
    Robert Cummings Neville (2014). Shen, Vincent, Ed., Dao Companion to Classical Confucian Philosophy. Dao: A Journal of Comparative Philosophy 13 (3):445-449.
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  13. added 2014-07-23
    Joshua R. Brown (2014). Towards Filial Love: Reconsidering Hans Urs von Balthasar's Theme of Christological Obedience in Light of Early Confucian Philosophy. Heythrop Journal 55 (4):n/a-n/a.
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  14. added 2014-07-21
    Tse-fu Kuan (forthcoming). Abhidhamma Interpretations of “Persons” (Puggala): With Particular Reference to the Aṅguttara Nikāya. Journal of Indian Philosophy:1-30.
    General opinion holds that the Abhidhamma treats the Buddha’s teachings in terms of ultimate realities, i.e. dhammas, and that conventional constructs such as persons (puggala) fall outside the primary concern of the Abhidhamma. The present paper re-examines this ultimate-conventional dichotomy drawn between dhammas and persons and argues that this dichotomy does not hold true for the canonical Abhidhamma in Pali. This study explores how various types of persons are interpreted and approached by the Abhidhamma material, including Abhidhamma texts such as (...)
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  15. added 2014-07-19
    Jonathan Stoltz (2014). The Ethics (and Economics) of Tibetan Polyandry. Journal of Buddhist Ethics 21:601-622.
    Fraternal polyandry—one woman simultaneously being married to two or more brothers—has been a prominent practice within Tibetan agricultural societies for many generations. While the topic of Tibetan polyandry has been widely discussed in the field of anthropology, there are, to my knowledge, no contributions by philosophers on this topic. For this reason alone, my brief analysis of the ethics of Tibetan polyandry will serve to enhance scholars’ understanding of this practice. In this article I examine the factors that have sustained (...)
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  16. added 2014-07-17
    Luke Brunning (2014). Reconsidering the Soteriological Significance of Śūnyavāda. Contemporary Buddhism:1-15.
    The doctrine of emptiness (śūnyavāda) is of significant soteriological importance for the Madhyamaka Buddhism. Therefore it is a reasonable prima facie demand that interpretations of emptiness must accord with this fact. This hermeneutic consideration has been taken to present particular problems for Mark Siderits' semantic interpretation of śūnyavāda. This paper examines Siderits' attempted reconciliation of his semantic interpretation of śūnyavāda with its purported soteriological aspects. I question whether Siderits can successfully respond to these problems in order to adequately incorporate the (...)
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  17. added 2014-07-07
    Thaddeus Metz (2014). Harmonizing Global Ethics in the Future: A Proposal to Add South and East to West. Journal of Global Ethics 10 (2):146-155.
    This article considers how global ethical matters might be approached differently in the English-speaking literature if values salient in sub-Saharan Africa and East Asia were taken seriously. Specifically, after pointing out how indigenous values in both of these major parts of the world tend to prescribe honouring harmonious relationships, the article brings out what such an approach to morality entails for political power, foreign relations and criminal justice. For each major issue, it suggests that harmony likely has implications that differ (...)
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  18. added 2014-06-30
    Christopher Minkowski (forthcoming). Appayya's Vedānta and Nīlakaṇṭha's Vedāntakataka. Journal of Indian Philosophy:1-20.
    The seventeenth century author Nīlakaṇṭha Caturdhara wrote several works criticising the Vedāntic theology of the sixteenth century author, Appayya Dīkṣita. In one of these works, the Vedāntakataka, Nīlakaṇṭha picks out two doctrines for criticism: that the liberated soul becomes the Lord (īśvarabhāvāpatti), and that souls thus liberated remain the Lord until all other souls are liberated (sarvamukti). These doctrines appear both in Appayya’s Advaitin and in his Śivādvaitin writings. They appear to be ones to which Appayya was committed. They raise (...)
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  19. added 2014-06-27
    Eric L. Hutton (2014). Dongfang, Shuo 東方朔 [Lin, Hongxing 林宏星], The Quest for Rationality: Collected Research on the Thought of Xunzi 合理性之尋求: 荀子思想研究論集. Dao: A Journal of Comparative Philosophy 13 (3):421-424.
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  20. added 2014-06-27
    Curie Virág (2014). Johnston, Ian, and Wang Ping, Trans., Daxue and Zhongyong, Bilingual Edition. Dao: A Journal of Comparative Philosophy 13 (3):435-439.
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  21. added 2014-06-26
    David Chai (2014). Zhuangzi's Meontological Notion of Time. Dao: A Journal of Comparative Philosophy 13 (3):361-377.
    This article investigates the concept of time as it is laid forth in the Daoist text, the Zhuangzi 莊子. Arguing that authentic time lies with cosmogony and not reality as envisioned by humanity, the Zhuangzi casts off the ontology of the present-now in favor of the existentially creative negativity of Dao 道. As the pivot of Dao, nothingness not only allows us to side-step the issue of temporal directionality, it reflects the meontological nature of Daoist cosmology in general. Framing time (...)
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  22. added 2014-06-26
    Chenyang Li (2014). Characteristics of Confucian Rituals (Li)—A Critique of Fan Ruiping's Interpretation. Dao: A Journal of Comparative Philosophy 13 (3):407-411.
    In this paper I argue that Fan Ruiping’s explication of the Confucian notion of li 禮 (ritual propriety) is problematic in several ways. First, his division of human activities into “social” and “natural” is less than illuminating, as human “natural” activities (such as hunting) are already inescapably social. Second, I question the appropriateness for him to characterize li in terms of “closed activities,” as some rituals are evidently open-ended. Third, he seems to have overemphasized the constitutive function of li and (...)
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  23. added 2014-06-26
    T. C. Kline & Justin Tiwald (eds.) (2014). Ritual and Religion in the Xunzi. SUNY Press.
    Xunzi, a founding figure in the Confucian tradition, is one of the world s great philosophers and theorists of religion. For much of the last century, his work has been seen largely as critical of religion, particularly the popular beliefs and invocations of supernatural forces that underpin so many religious rituals. Contributors to this volume challenge this view and offer a more sophisticated picture of Xunzi. He emerges not as critic, but rather as an adherent of religion who seeks to (...)
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  24. added 2014-06-26
    Fung Kei Cheng (2014). National Institute for Advanced Humanistic Studies at Fudan University, Ed. 復旦大學文史研究院編, Research Methods and Prospects for Studying Buddhist History 佛教史研究的方法與前景. Dao: A Journal of Comparative Philosophy 13 (3):441-444.
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  25. added 2014-06-25
    Thorian R. Harris (2014). Aristotle and Confucius on the Socioeconomics of Shame. Dao: A Journal of Comparative Philosophy 13 (3):323-342.
    The sociopolitical significance Aristotle and Confucius attribute to possessing a sense of shame serves to emphasize the importance of its development. Aristotle maintains that social class and wealth are prerequisites for its acquisition, while Confucius is optimistic that it can be developed regardless of socioeconomic considerations. The difference between their positions is largely due to competing views of praiseworthy dispositions. While Aristotle conceives of praiseworthy dispositions as “consistent” traits of character, traits that calcifiy as one reaches adulthood, Confucius offers us (...)
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  26. added 2014-06-25
    Charles B. Jones (2014). Han, Huanzhong 韓煥忠, A Discussion of Confucian-Buddhist Interactions 儒佛交涉論. Dao: A Journal of Comparative Philosophy 13 (3):431-433.
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  27. added 2014-06-21
    Chunjun Gu & Keqian Xu (2014). Netherworld Marriage in Ancient China: Its Historical Evolution and Ideological Background. Journal for the Study of Religions and Ideologies 13 (38):78-109.
    The netherworld marriage or the wedding for dead persons is a folk religious ritual in ancientChina. It is based on ancient Chinese folk belief of afterlife in the netherworld. Through a textual research and investigation based on relevant historical records and other ancient documents, as well as some archeological discoveries, this paper tries to give a brief account of the origin and development of netherworld marriage and its cultural and ideological background in ancient China. It finds that netherworld marriage might (...)
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  28. added 2014-06-20
    Yeonsik Choi (2014). Yu Kil-Chun's Moral Idea of Civilization and Project to Make All People Gentlemen. Asian Philosophy 24 (2):103-120.
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  29. added 2014-06-17
    Peimin Ni (2014). Professor. Dao: A Journal of Comparative Philosophy 13:173-198.
    While the concept of Menschenwürde (universal human dignity) has served as the foundation for human rights, it is absent in the Confucian tradition. However, this does not mean that Confucianism has no resources for a broadly construed notion of human dignity. Beginning with two underlying dilemmas in the notion of Menschenwürde and explaining how Confucianism is able to avoid them, this essay articulates numerous unique features of a Confucian account of human dignity, and shows that the Confucian account goes beyond (...)
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  30. added 2014-06-16
    John Krummel (forthcoming). World, Nothing, and Globalization in Nishida and Nancy. In Leah Kalmanson James Mark Shields (ed.), Buddhist Responses to Globalization.
    The “shrinking” of the globe in the last few centuries has made explicit that the world is a tense unity of many: the many worlds are forced to contend with one another. Nishida Kitarō, the founder of the Kyoto school, once stated that to be is to be implaced. We exist by partaking in “the socio-historical world.” More recently, Jean-luc Nancy has conceived of the world in terms of sense. What is striking in both is that the world emerges out (...)
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  31. added 2014-05-30
    Joshua M. Hall (2014). Absolute-Brahma: Royce and the Upanishads. Asian Philosophy 24 (2):121-132.
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