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  1. Michael C. Brannigan (2009). Striking a Balance: A Primer in Traditional Asian Values. Lexington Books.
    Introduction -- Hindu ethics -- Life's four goals -- Paths to Enlightenment -- Karma and rebirth -- Shades of Dharma -- Buddhist ethics -- The middle path -- The four noble truths -- In the wake of karma -- The four supreme virtues -- What is a Buddhist social ethics? -- Zen Buddhist ethics -- A way of the monk : practice is attainment -- A way of the warrior -- A way of tea : the virtue of presence -- (...)
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  2. 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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  3. Chʻu Chai (1975). The Story of Chinese Philosophy. Greenwood Press.
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  4. Wing-tsit Chan (1969). An Outline and an Annotated Bibliography of Chinese Philosophy. New Haven, Far Eastern Publications, Yale University.
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  5. Wing-tsit Chan (1963). A Source Book in Chinese Philosophy. Princeton, N.J.,Princeton University Press.
    This Source Book is devoted to the purpose of providing such a basis for genuine understanding of Chinese thought (and thereby of Chinese life and culture, ...
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  6. Wing-tsit Chan (1955). Historical Charts of Chinese Philosophy. New Haven, Far Eastern Publications, Yale University.
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  7. Wing-tsit Chan (1955). An Outline and a Bibliography of Chinese Philosophy. Hanover, N.H..
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  8. Wing-Tsit Chan (1954). Chinese Philosophy, a Bibliographical Essay. Philosophy East and West 3 (4):337-357.
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  9. Wing-Tsit Chan (1954). Basic Problems in the Study of Chinese Philosophy. Philosophy East and West 4 (2):157-166.
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  10. Wing-Tsit Chan (1953). A Bibliography of Chinese Philosophy. Philosophy East and West 3 (3):241-256.
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  11. Wei Changbao (2006). The “Legitimacy” of Chinese Philosophy. Contemporary Chinese Thought 37 (3):90-97.
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  12. Ruth C. Chao (2008). Counseling as Inter-Culture : Another "Cultural Hermeneutic". In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications
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  13. Chung-Kuo Che-Hsüeh (1985). A_bief Introduction to Chinese Philosophy. Journal of Chinese Philosophy 12 (2):229-230.
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  14. Bo Chen (2006). The Debate on the Yan-Yi Relation in Chinese Philosophy: Reconstruction and Comments. Frontiers of Philosophy in China 1 (4):539-560.
    The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan (language), is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the (...)
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  15. Chung-Ying Cheng (2012). Preface: “My Way is Penetrated with One Unity”. Journal of Chinese Philosophy 39 (1):1-2.
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  16. Chung-Ying Cheng (2011). Editor's Discussion. Journal of Chinese Philosophy 38 (2):330-330.
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  17. Chung-Ying Cheng (2011). Obituary and Memory of Professor Kenneth K. Inada. Journal of Chinese Philosophy 38 (2):331-331.
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  18. Zeng Chunhai (ed.) (2005). Zhongguo Zhe Xue Gai Lun = Introduction to Chinese Philosophy. Wu Nan Tu Shu Chu Ban Gong Si.
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  19. Diané Collinson, Dr Robert Wilkinson & Robert Wilkinson (1994). Thirty-Five Oriental Philosophers. Routledge.
    These are questions to which oriental thinkers have given a wide range of philosophical answers that are intellectually and imaginatively stimulating. _Thirty-Five Oriental Philosophers_ is a succinctly informative introduction to the thought of thirty-five important figures in the Chinese, Indian, Arab, Japanese and Tibetan philosophical traditions. Thinkers covered include founders such as Zoroaster, Confucius, Buddha and Muhammed, as well as influential modern figures such as Gandhi, Mao Tse-Tung, Suzuki and Nishida. The book is divided into sections, in which an introduction (...)
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  20. Tim Connolly, Fallibilism in Early Confucian Philosophy.
    Fallibilism is a precondition for the conversation between culturally distinct philosophies that comparative philosophy tries to bring about. Without an acknowledgement that our own tradition’s claims may be incomplete or mistaken, we would have no reason to engage members of other communities. Were the early Confucians fallibilists? While some contemporary commentators have seen fallibilism as an essential characteristic of the Confucian tradition, others have argued that the tradition is characterized instead by an “epistemological optimism,” and must be substantially revised if (...)
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  21. Tim Connolly (2016). Virtues and Roles in Early Confucian Ethics. Confluence 4.
    Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two interpretations of early Confucian ethics, one (...)
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  22. Tim Connolly (2012). Friendship and Filial Piety: Relational Ethics in Aristotle and Early Confucianism. Journal of Chinese Philosophy 39 (1):71-88.
    This article examines the origins of and philosophical justifications for Aristotelian friendship (philia) and early Confucian filial piety (xiao). What underlying assumptions about bonds between friends and family members do the philosophies share or uniquely possess? Is the Aristotelian emphasis on relationships between equals incompatible with the Confucian regard for filiality? As I argue, the Aristotelian and early Confucian accounts, while different in focus, share many of the same tensions in the attempt to balance hierarchical and familial associations with those (...)
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  23. Tim Connolly (2012). Learning Chinese Philosophy with Commentaries. Teaching Philosophy 35 (1):1-18.
    The last two decades have seen a resurgence of interest in the study of classical Chinese texts by means of the subsequent commentaries. New versions of works like the Analects and Mencius that include selected commentaries have begun to appear, making some view about the value of commentaries necessary simply for picking which edition of a text to read. In this paper, I consider the potential role of the 2000-year-old commentarial tradition in the teaching and learning of Chinese philosophy. Given (...)
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  24. A. S. Cua (ed.) (2002). Encyclopedia of Chinese Philosophy. Routledge.
    Featuring contributions from the world's most highly esteemed Asian philosophy scholars, this important encyclopedia covers the complex and increasingly influential field of Chinese thought, from earliest recorded times to the present day. Including coverage on the subject previously unavailable to English speakers, the Encyclopedia sheds light on the extensive range of concepts, movements, philosophical works, and thinkers that populate the field. It includes a thorough survey of the history of Chinese philosophy; entries on all major thinkers from Confucius to Mou (...)
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  25. Michel Dalissier (2009). Nishida Kitaro and Chinese Philosophy. In Wing-Keung Lam & Ching-Yuen Cheung (eds.), Frontiers of Japanese Philosophy 4: Facing the 21st Century. Nanzan 211-250.
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  26. Nicholas Dew (2009). Orientalism in Louis Xiv's France. OUP Oxford.
    Orientalism in Louis XIV's France presents a history of Oriental studies in seventeenth-century France, mapping the place within the intellectual culture of the period that was given to studies of Arabic, Persian, Turkish, and Chinese texts, as well as writings on Mughal India.
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  27. Mark Elvin (1978). Self-Liberation and Self-Immolation in Modern Chinese Thought. Australian National University.
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  28. Kelly M. Epley (2015). Care Ethics and Confucianism: Caring Through Li. Hypatia 30 (4):881-896.
    The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is (...)
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  29. Youlan Fung (1948). Chinese Philosophy and a Future World Philosophy. Philosophical Review 57 (6):539-549.
  30. Ashok Gangadean (2002). Logos of Dao : The Primal Logic of Translatability. Asian Philosophy 12 (3):213 – 221.
    In these reflections I attempt to re-situate the philosophical concerns and challenges of interpretation and translation between worlds in the more expansive context of the global philosophy of worldviews, which probes more deeply into the universal common ground of diverse worlds as they have evolved through the ages. This global space in which widely diverse worldviews (cultures, religions, ideologies, cosmologies, disciplinary narratives, interpretations, translations ) meet and interact opens new horizons and frontiers in exploring the hermeneutical, logical and ontological conditions (...)
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  31. Ludovico Geymonat (1977). Elementi sulla teoria della conoscenza in Mao Tse-tung. Fronte Popolare (4 dicembre 1977).
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  32. Ludovico Geymonat (1971). Il pensiero filosofico di Mao Tse-tung. Che Fare (8-9).
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  33. 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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  34. Jiang Guanghui (2008). A Modern Translation of Confucius's Comments on the Poetry (Kongzi Shilun). Contemporary Chinese Thought 39 (4):49-60.
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  35. Chad Hansen (2011). Remembering Mass: Response to Yang Xiaomei. [REVIEW] Dao: A Journal of Comparative Philosophy 10 (4):541-546.
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  36. Philomène Harrison (1970). The Indian Mind: Essentials of Indian Philosophy and Culture, And: The Chinese Mind: Essentials of Chinese Philosophy and Culture, And: The Japanese Mind: Essentials of Japanese Philosophy and Culture. Journal of the History of Philosophy 8 (1):115-121.
  37. Larry D. Harwood (2011). Recent Texts in Asian Philosophy. Teaching Philosophy 34 (2):151-161.
    This review article surveys five recent texts in the field of Asian philosophy. The reviewer looks at the practicability of each work for the classroom, as well as for scholars in the field. Strong points of each text are noted, as well as the intricacies of the introductions to each text supplied by the editor or translator of the respective books.The texts reviewed have as their subject China and Confucianism, with the exception of one work on Zen, though the link (...)
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  38. Tze-Ki Hon (2012). Wennei Wenwai: Zhongguo Sixiang Shi Zhong de Jingdian Quanshi 《文內文外:中國思想史中的經典詮釋》 (Intratextual and Extratextual: Interpretations of Chinese Classics in Chinese Intellectual History) – By Lo Yuet-Keung 勞悅強. Journal of Chinese Philosophy 39 (1):160-162.
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  39. Manyul Im (2003). Learning From Asian Philosophy. Journal of Chinese Philosophy 30 (1):127–130.
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  40. Monte Ransome Johnson (2001). Review of Mann, The Discovery of Things, and Wardy, Aristotle in China. [REVIEW] Ancient Philosophy 21 (1):188-198.
    A review and comparison of two recent and very different monographs about Aristotle's Categories: W. R. Mann "The Discovery of Things" and Robert Ward's "Aristotle in China".
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  41. Ian Johnston (2012). Reply to Dan Robins's Review. Dao: A Journal of Comparative Philosophy 11 (2):267-269.
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  42. Joel Kupperman (1999). Learning From Asian Philosophy. Oxford University Press.
    In an attempt to bridge the vast divide between classical Asian thought and contemporary Western philosophy, Joel J. Kupperman finds that the two traditions do not, by and large, supply different answers to the same questions. Rather, each tradition is searching for answers to their own set of questions--mapping out distinct philosophical investigations. In this groundbreaking book, Kupperman argues that the foundational Indian and Chinese texts include lines of thought that can enrich current philosophical practice, and in some cases provide (...)
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  43. Karyn L. Lai (2007). Introduction: New Interdisciplinary Perspectives in Chinese Philosophy. Journal of Chinese Philosophy 34 (s1):3-8.
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  44. Karyn L. Lai (2003). Critical Notice of Joel J. Kupperman, Learning From Asian Philosophy. Australasian Journal of Philosophy 81 (1):126 – 133.
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  45. John Laird (1939). A History of Chinese Philosophy. The Period of the Philosophers. By Fung Yu-Lan, Ph.D. Translated by Derk Bodde . (Peiping: Henri Vetch; London: G. Allen & Unwin, Ltd. 1937. Pp. Xx + 454. Price in England 25s. Net.). [REVIEW] Philosophy 14 (53):112-.
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  46. D. C. Lau (1956). Chinese Philosophy. Philosophical Quarterly 6 (23):169-173.
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  47. Jung Lee (2011). Reply to Carr and Ivanhoe. Dao: A Journal of Comparative Philosophy 10 (2):253-254.
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  48. Kuang-Sae Lee (1984). A Critique of the Scope and the Method of the Northropian Philosophical Anthropology and the Projection of a Hope for a Meeting of East and West. Journal of Chinese Philosophy 11 (3):255-274.
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  49. Christopher M. Lehner (1955). A History of Chinese Philosophy. New Scholasticism 29 (4):477-480.
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  50. Chenyang Li (2011). The Seventeenth International Conference for Chinese Philosophy. Journal of Chinese Philosophy 38 (1):166-166.
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