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  1. Liana Chen (2012). Text, Performance, and Gender in Chinese Literature and Music: Essays in Honor of Wilt Idema, Eds. Maghiel van Crevel, Tian Yuan Tan, and Michel Hockx. (Leiden: E. J. Brill, 2009. Vii, 465 Pp. Hardback, ISBN 9789004179066.). [REVIEW] Journal of Chinese Philosophy 39 (2):320-324.
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  2. Yuanfang Dai (2014). The Many Dimensions of Chinese Feminism. By Ya‐Chen Chen. New York: Palgrave Macmillan, 2011. Hypatia 29 (1):253-256.
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  3. Elise A. DeVido (2007). Buddhist Nuns in Taiwan and Sri Lanka: A Critique of the Feminist Perspective – by Wei-Yi Cheng. Journal of Chinese Philosophy 34 (4):640–645.
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  4. Elisabeth Engebretsen (2006). The Question of Women in Chinese Feminism. Contemporary Political Theory 5 (3):360.
  5. Linyu Gu (2009). Preface: Contemporaneity and Feminism. Journal of Chinese Philosophy 36 (2):185-186.
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  6. Linyu Gu (2009). “Waiting for Godot”? Contemporaneity, Feminism, Creativity. Journal of Chinese Philosophy 36 (2):313-333.
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  7. Linyu Gu (2000). Process and Shin No Jiko ("True Self"): A Critique of Feminist Interpretation of "Self-Emptying". Journal of Chinese Philosophy 27 (2):201–213.
  8. Ted Honderich (2006). The Question of Women in Chinese Feminism. Contemporary Political Theory 5 (3):360-362.
  9. Xinyan Jiang (2009). Confucianism, Women, and Social Contexts. Journal of Chinese Philosophy 36 (2):228-242.
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  10. Xinyan Jiang (2002). Reply to Jay Gallagher. Hypatia 17 (1):71-76.
    : In response to Jay Gallagher's criticism, I emphasize that my article "The Dilemma Faced by Chinese Feminists" (2000) is aimed at showing how both the level of economic development and sexual difference are relevant to the realization of sexual equality. It is a much more serious theoretical attempt than to argue that men have a physical advantage in a society where heavy labor is still in great demand.
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  11. Xinyan Jiang (2000). The Dilemma Faced by Chinese Feminists. Hypatia 15 (3):140-160.
    : In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case--a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.
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  12. Catherine Keller (2005). The Place of Multiple Meanings: The Dragon Daughter Rides Today. Journal of Chinese Philosophy 32 (2):281–296.
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  13. Everett Kleinjans (1990). The Tao of Women and Men Chinese Philosophy and the Women's Movement. Journal of Chinese Philosophy 17 (1):99-127.
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  14. Karyn L. Lai (2000). Introduction: Feminism and Chinese Philosophy. Journal of Chinese Philosophy 27 (2):127–130.
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  15. Karyn L. Lai (2000). The Daodejing: Resources for Contemporary Feminist Thinking. Journal of Chinese Philosophy 27 (2):131–153.
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  16. Karyn L. Lai (1999). Clara Wing-Chung Ho, Ed., Biographical Dictionary of Chinese Women: The Qing Period, 1644–1911. Journal of Chinese Philosophy 26 (2):251-256.
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  17. Li-Hsiang Lee (2001). The Sage and the Second Sex: Confucianism, Ethics, and Gender (Review). Philosophy East and West 51 (3):429-434.
  18. Chenyang Li (2000). Confucianism and Feminist Concerns: Overcoming the Confucian "Gender Complex". Journal of Chinese Philosophy 27 (2):187–199.
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  19. Gu Linyu (2009). Preface: Contemporaneity and Feminism. Journal of Chinese Philosophy 36 (2):185-186.
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  20. Ping-Cheung Lo (1993). Zhu XI and Confucian Sexual Ethics. Journal of Chinese Philosophy 20 (4):465-477.
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  21. Lin Ma (2009). Character of the Feminine in Lévinas and the Daodejing. Journal of Chinese Philosophy 36 (2):261-276.
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  22. Eva Kit Wah Man (2000). Contemporary Feminist Body Theories and Mencius's Ideas of Body and Mind. Journal of Chinese Philosophy 27 (2):155–169.
  23. Maja Mil (1997). The Notion of Feminine in Asian Philosophical Traditions. Asian Philosophy 7 (3):195 – 205.
    The abstract notion of “the feminine”, (womanliness, feminine nature)—in French, le f minin, and in German, das Weibliche —as substantivum neutrum, remains together with its opposite, the masculine, connotative of an inherent disparity. It is meant neither as the biological affiliation of sex, nor as gender, the social response, or echo, of this biological affiliation. Rather, it is the spiritual attitude (psychic, spiritual being, mind) which is the norm for psychic manifestations in general, and is its subtle psychosomatic background. (...)
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  24. Ann A. Pang-White (2009). Chinese Philosophy and Woman: Is Reconciliation Possible? American Philosophical Association Newsletter 9 (1):1-2.
  25. Ann A. Pang-White (2008). Li-Hsiang Lisa Rosenlee, Confucianism and Women: A Philosophical Interpretation. Dao: A Journal of Comparative Philosophy 7 (4):461-465.
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  26. Galia Patt-Shamir (2010). The Value in Storytelling: Women's Life-Stories in Confucianism and Judaism. Dao: A Journal of Comparative Philosophy 9 (2):175-191.
    This essay retells the stories of four exemplary women from Confucianism and Judaism, hoping that the tension these stories exhibit can teach us something about women’s lives within the boundaries of tradition, then and now. It refers to two ideal “family caretakers”: M eng Mu 孟母, who devoted her life to her son’s learning, and Rachel, who devoted her life to her husband, the famous Rabbi Akiva. Then it tells the stories of two almost completely opposing exemplary figures: The sages (...)
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  27. Galia Patt-shamir (2009). Learning and Women: Confucianism Revisited. Journal of Chinese Philosophy 36 (2):243-260.
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  28. He Ping (2008). Problems on Chinese Feminism. Proceedings of the Xxii World Congress of Philosophy 25:29-36.
    The study of the Chinese feminism rose in 1980s. Its theoretical premise is that Chinese woman has divided into different groups and has gotten the uneven development, caused by the command economic system into the market economic system. By this premise, the given questions of Chinese feminism only accordwith the given woman groups, namely, each woman group has its own problems. All of the problems have shown that the key question in the study of the Chinese feminism is why the (...)
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  29. Li-Hsiang Lisa Rosenlee (2011). Femininity and Feminism: Chinese and Contemporary [A Special Issue of the Journal of Chinese Philosophy]. Edited by LINYU GU. Volume 36, Number 2, June 2009. [REVIEW] Hypatia 27 (2):449-455.
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  30. W. O. O. Tak-ling (2009). Emotions and Self-Cultivation in Nü Lunyu«s™Þ>> (Woman's Analects). Journal of Chinese Philosophy 36 (2):334-347.
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  31. Julia Po-Wah Lai Tao (2000). Two Perspectives of Care: Confucian Ren and Feminist Care. Journal of Chinese Philosophy 27 (2):215–240.
  32. Robin R. Wang (2010). Ideal Womanhood in Chinese Thought and Culture. Philosophy Compass 5 (8):635-644.
    Based on original texts this essay attempts to describe two main conceptual constructions and practices of ideal womanhood in the Chinese tradition: Lienu (exemplary women) as the Confucian social inspirations for women and Kundao (way of female) as the Daoist commitment to bodily and spiritual transformation.
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  33. Robin R. Wang (2009). Kundao坤道: A Lived Body in Female Daoism. Journal of Chinese Philosophy 36 (2):277-292.
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  34. Robin R. Wang (2008). Reconceiving Women's Equality in China: A Critical Examination of Models of Sex Equality by Lijun Yuan. Hypatia 23 (1):217-220.
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  35. Robin R. Wang (2005). Women and Confucian Cultures in Premodern China, Korea, and Japan. Journal of Chinese Philosophy 32 (1):149–152.
  36. Sandra A. Wawrytko (2000). Kongzi as Feminist: Confucian Self-Cultivation in a Contemporary Context. Journal of Chinese Philosophy 27 (2):171–186.
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  37. Cecilia Wee (2009). Birdwhistell, Joanne D., Mencius and Masculinities: Dynamics of Power, Morality and Maternal Thinking. Dao: A Journal of Comparative Philosophy 8 (4):457-460.
  38. Cecilia Wee (2003). Mencius, the Feminine Perspective and Impartiality. Asian Philosophy 13 (1):3 – 13.
    In her well-known In A Different Voice, Gilligan argues that the male and female approaches to morality are fundamentally opposed to each other. The masculine approach emphasizes impartial justice, and the application of a 'hierarchy' of rules. In contrast, the feminine approach is grounded in care and concern for others, and emphasizes flexibility and attention to context when making moral decisions. This paper offers a critique of Gilligan's views through a consideration of Mencian morality. Mencius inhabits the 'feminine' perspective insofar (...)
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  39. Xiao Wei (2007). Caring: Confucianism, Feminism, and Christian Ethics. Contemporary Chinese Thought 39 (2):32-48.
  40. Terry Tak-Ling Woo (2009). Emotions and Self-Cultivation in Nü Lunyu«女論語» (Woman's Analects). Journal of Chinese Philosophy 36 (2):334-347.
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  41. Yiqun Zhou (2006). Under Confucian Eyes: Writings on Gender in Chinese History, And: Women in Daoism (Review). Philosophy East and West 56 (4):684-687.
  42. Yiqun Zhou (2003). The Culture of Sex in Ancient China. By Paul Rakita Goldin. (Honolulu: University of Hawaii Press, 2002. 231 Pp.). [REVIEW] Journal of Chinese Philosophy 30 (2):280–283.
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