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Asian Philosophy

Edited by JeeLoo Liu (California State University, Fullerton)
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  1. added 2014-11-27
    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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  2. added 2014-11-27
    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 (Sn v. 1074) 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 (...)
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  3. added 2014-11-27
    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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  4. added 2014-11-20
    Tomomi Asakura (forthcoming). Philosophy of Doctrinal Classification: Kōyama Iwao and Mou Zongsan. Dao: A Journal of Comparative Philosophy:1-16.
    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 (1905–1993) and Mou Zongsan 牟宗三 (1909–1995) so as to identify and extract, despite their apparent irrelevance, the same type of philosophical (...)
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  5. 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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  6. 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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  7. added 2014-11-17
    Ching-Yuen Cheung (forthcoming). Nishida Kitarō's Philosophy of Body. Dao: A Journal of Comparative Philosophy:1-17.
    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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  8. 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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  9. added 2014-11-16
    Beiqing Ye (ed.) (2014). "Xin Zi Xue" Lun Ji. Xue Yuan Chu Ban She.
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  10. 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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  11. 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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  12. added 2014-11-16
    Xiangge Kang & Tao Liang (eds.) (2014). Xunzi Si Xiang Yan Jiu =. Ren Min Chu Ban She.
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  13. 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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  14. added 2014-11-16
    Chŏng-Dong Yu (2014). Yugyo Ŭi Kŭnbon Chŏngsin Kwa Han'guk Yuhak. Pulgyo Munhwa Yŏn'guso.
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  15. 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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  16. added 2014-11-16
    Qiyong Guo (2013). Xiong Shili Zhuan Lun. Zhongguo She Hui Ke Xue Chu Ban She.
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  17. added 2014-11-16
    Yunhai Song (2013). Guo Xue Jiang Zuo. Shanghai San Lian Shu Dian.
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  18. added 2014-11-16
    Ming) Xu Conghua (2013). Lianxi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  19. 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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  20. added 2014-11-16
    Ming) Li Shengci (2013). Song Lianxi Zhou Yuan gong xian sheng ji. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  21. added 2014-11-16
    Hitoshi Ogawa (2013). Nihon Tetsugaku No Chikara: Kojiki Kara Murakami Haruki Made. Asahi Shinbun Shuppan.
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  22. 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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  23. added 2014-11-16
    Wanxia Wang (ed.) (2013). Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  24. added 2014-11-16
    Ming) Li Zhen (2013). Lianxi Zhi. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  25. 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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  26. 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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  27. 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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  28. 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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  29. added 2014-11-16
    Qing) Zhou Gao (2013). Lianxi Yi Fang Ji. In Wanxia Wang (ed.), Lianxi Zhi: Ba Zhong Hui Bian. Hunan da Xue Chu Ban She.
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  30. added 2014-11-16
    Dongyun (2012). Guiguzi. Zhongguo Hua Qiao Chu Ban She.
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  31. added 2014-11-16
    Zhongxiang Zhao (2012). Gui Yi Yu Zheng Shi: Luo Qinshun Zhe Xue Si Xiang Yan Jiu. Hebei da Xue Chu Ban She.
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  32. added 2014-11-16
    Hua Zhang (2012). Zhong Chao Ri Jin Dai Qi Meng Si Xiang Bi Jiao: Yi Yan Fu, Yu Jijun, Fuze Yuji de Si Xiang Wei Zhong Xin. Zhong Yang Min Zu da Xue Chu Ban She.
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  33. added 2014-11-16
    Wenming Tang (2012). Yin Mi de Dian Fu: Mou Zongsan, Kang de Yu Yuan Shi Ru Jia = Secret Subversion: Mou Zongsan, Kant, and Originary Confucianity. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.
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  34. added 2014-11-16
    A. C. Graham (2003). Lun Dao Zhe: Zhongguo Gu Dai Zhe Xue Lun Bian. Zhongguo She Hui Ke Xue Chu Ban She.
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  35. added 2014-11-15
    Chen-kuo Lin (forthcoming). Nishitani on Emptiness and Historical Consciousness. Dao: A Journal of Comparative Philosophy:1-16.
    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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  36. added 2014-11-06
    Mikel Burley (2014). Karma and Rebirth in the Stream of Thought and Life. Philosophy East and West 64 (4):965-982.
    Only in the stream of thought and life do words have meaning. The belief in karma and rebirth, according to which actions performed in one lifetime bear fruit in a subsequent one, is widespread, some version of it being common among Hindu, Buddhist, Sikh, Jain, and some other religious traditions. Ethnographic studies sometimes provide examples of how this belief manifests in people’s lives. For instance, fieldwork carried out by Richard and Candy Shweder in the eastern Indian town of Bhubaneswar yielded (...)
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  37. added 2014-11-06
    Robert Sharf (2014). Mindfulness and Mindlessness in Early Chan. Philosophy East and West 64 (4):933-964.
    The Chan tradition is renowned as the “meditation” school of East Asia. Indeed, the Chinese term chan 禪 (Jpn: zen) is an abbreviated transliteration of dhyāna, the Sanskrit term arguably closest to the modern English word “meditation.” Scholars typically date the emergence of this tradition to the early Tang dynasty (618–907), although Chan did not reach institutional maturity until the Song period (960–1279). In time, Chinese Chan spread throughout East Asia, giving birth to the various Zen, Sŏn, and Thiền lineages (...)
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  38. added 2014-11-06
    Satoshi Fukuma (2014). Rawls in Japan: A Brief Sketch of the Reception of John Rawls' Philosophy. Philosophy East and West 64 (4):887-901.
    Why is John Rawls less popular than other philosophers in Japan? In what follows, I explain how Rawls’ philosophy has been received in Japan, especially in relation to Japanese culture, politics, and economy. After giving an overview of the framework of Rawls’ philosophical view, I outline the background of the reception of Western philosophy in Japan (John Rawls and the Japanese Reception of Western Philosophy). Then, I proceed to explain the reason why the early reception of Rawls’ work in Japan (...)
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  39. added 2014-11-06
    Kirill O. Thompson (2014). Mozi's Teaching of Jianai (Impartial Regard): A Lesson for the Twenty-First Century? Philosophy East and West 64 (4):838-855.
    The present study has a twofold purpose: to reexamine Mozi’s 墨子 (Mo Di 墨翟) (ca. 480–390 b.c.e.) teaching of jianai 兼愛 (impartial regard, impartial affection), and to consider its possible implications regarding several deeply rooted problems endemic to the present age of global interdependence. First, the case is made that Mozi’s teaching of impartial regard is an extension of Confucius’ teaching of ren 仁 (humaneness, authoritative personhood) in the senses of loving others (airen 愛人) (Analects 12.22) and loving broadly (boai (...)
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  40. added 2014-11-06
    Amy K. Donahue (2014). Suffering Free Markets: A "Classical" Buddhist Critique of Capitalist Conceptions of "Value". Philosophy East and West 64 (4):866-886.
    Given the public’s affective responses to volatile global financial markets in recent years, one might expect that “we” as a society would interrogate capitalist conceptions of “value.” After all, if flows of abstract capital are untethered from tangible realities, as the 2008 collapse of global financial markets showed they can be, and if the supposedly concrete gains that people earn from their labors, such as pensions and salaries, remain vulnerable to the vicissitudes of this abstraction, then capitalism’s promises might be (...)
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  41. added 2014-11-06
    Marietta Stepanyants (2014). Retrospective on the Global Reach of the East-West Philosophers' Conferences (Plenary Address at the Tenth East-West Philosophers' Conference, May 16, 2011). [REVIEW] Philosophy East and West 64 (4):829-837.
    It was once common to consider Greece the ‘cradle of philosophy.’ This view of ancient Greek thought took such deep root in our consciousness that it seemed permissible to make judgments that effectively ‘excommunicated’ non-Western cultures from philosophy and to allege, in the vein of Diogenes Laertius, that philosophy began with the Greeks or, like Immanuel Kant, to assert that “Philosophy is not to be found in the whole Orient.”1 Even those who shared Hegel’s view and recognized that “the so-called (...)
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  42. added 2014-11-06
    Peter S. Groff (2014). Leaving the Garden: Al-Rāzī and Nietzsche as Wayward Epicureans. Philosophy East and West 64 (4):983-1017.
    In Plato’s Sophist, the Stranger recounts a mythic battle between the giants and the gods, presenting it as a philosophical dispute over what ultimately exists.1 The giants—or “earthborn,” as he calls them—insist on locating being only in physical or material nature.2 For them, what is is always a corporeal body. They deny the reality of that which cannot be seen or touched and thus “drag everything down to earth from the heavenly realm of the invisible” (Sophist 247c; 246a).3 The gods (...)
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  43. added 2014-11-06
    Chenyang Li (2014). The Confucian Conception of Freedom. Philosophy East and West 64 (4):902-919.
    Freedom is intrinsic to a good life. An account of the Confucian conception of the good life must include a reasonable conception of freedom. Studies in Chinese ideas of freedom, however, have been focused mostly on Daoism. A quick survey of some fine books on Chinese philosophy shows little result on Confucian freedom.1 In this essay, I argue that attributing a notion of “free will” to Confucian philosophy has serious limitations; it will be more fruitful to draw on contemporary feminist (...)
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  44. added 2014-11-06
    Douglas S. Duckworth (2014). Non-Representational Language in Mipam's Re-Presentation of Other-Emptiness. Philosophy East and West 64 (4):920-932.
    Buddhist traditions understand emptiness in various ways, and two streams of interpretation, “self-emptiness” (rang stong) and “other-emptiness” (gzhan stong), have emerged in Tibet that help bring into focus the extent to which interpretations diverge.1 In contrast to self-emptiness, other-emptiness does not refer to a phenomenon’s lack of its own essence; it refers to the ultimate reality’s lack of all that it is not. Rather than claiming the universality of self-emptiness (emptiness as lack of own essence), proponents of other-emptiness assert another (...)
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  45. added 2014-11-06
    Jung-Yeup Kim (2014). Economic Equity, the Well-Field System, and Ritual Propriety in the Confucian Philosophy of Qi. Philosophy East and West 64 (4):856-865.
    The well-field system (jingtian zhidu 井田制度) of land division was advocated by the classical Confucian Mencius and also by the Neo-Confucian Zhang Zai 張載 (1020–1077), both of whom, I argue, were philosophers of qi 氣 (vital energy). In this system, land is divided into the shape of the Chinese character jing 井 (well). The outer eight parts would be private and cultivated by eight families, respectively, and the center part would be communal and fostered together in order to pay taxes.1 (...)
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  46. 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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  47. 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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  48. 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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  49. 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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  50. added 2014-10-21
    Frank J. Hoffman (1990 (july-Sept.). .“Problemi Komparativne Filozofije”. Kulture Istoka (Beograd, Yugoslavia) (Broj. 23).
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