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  1. Wayne E. Alt (1991). Logic and Language in the Chuang Tzu. Asian Philosophy 1 (1):61 – 76.
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  2. Zhiming Bao (1987). Abstraction, Ming-Shi and Problems of Translation. Journal of Chinese Philosophy 14 (4):419-444.
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  3. James Behuniak Jr (2005). "Symbolic Reference" and Prognostication in the Yijing. Journal of Chinese Philosophy 32 (2):223–237.
  4. James Behuniak (2011). The Really Hard Problem: Meaning in a Material World – By Owen Flanagan. Journal of Chinese Philosophy 38 (2):323-327.
  5. Walter Benesch (1991). The Place of Chinese Logics in Comparative Logics: Chinese Logics Revisited. Journal of Chinese Philosophy 18 (3):309-331.
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  6. Walter Benesch & Eduardo Wilner (2002). Continuum Logic: A Chinese Contribution to Knowledge and Understanding in Philosophy and Science. Journal of Chinese Philosophy 29 (4):471–494.
  7. Richard Bosley (1997). The Emergence of Concepts of a Sentence in Ancient Greek and in Ancient Chinese Philosophy1. Journal of Chinese Philosophy 24 (2):209-229.
  8. Richard B. Brandt (1989). Comments on Chad Hansen's "Language Utilitarianism". Journal of Chinese Philosophy 16 (3-4):381-385.
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  9. Nicholas Bunnin (2003). Contemporary Chinese Philosophy and Philosophical Analysis. Journal of Chinese Philosophy 30 (3-4):341-356.
  10. Klaus Butzenberger (1993). Some General Remarks on Negation and Paradox in Chinese Logic. Journal of Chinese Philosophy 20 (3):313-347.
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  11. Zongqi Cai (1993). Derrida and Seng-Zhao: Linguistic and Philosophical Deconstructions. Philosophy East and West 43 (3):389-404.
  12. Feng Cao (2008). A Return to Intellectual History: A New Approach to Pre-Qin Discourse on Name. [REVIEW] Frontiers of Philosophy in China 3 (2):213-228.
    Discussions of name (ming, ?) during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence (...)
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  13. Edward T. Ch'ien (1984). The Conception of Language and the Use of Paradox in Buddhism and Taoism. Journal of Chinese Philosophy 11 (4):375-399.
  14. Chung-Yuan Chang (1974). Nirvana is Nameless. Journal of Chinese Philosophy 1 (3‐4):247-274.
  15. Bo Chen (2009). Xunzi's Politicized and Moralized Philosophy of Language. Journal of Chinese Philosophy 36 (1):107-139.
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  16. 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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  17. Chung-Ying Cheng (2012). Preface: Chinese Logic as Threefold: Reference, Meaning and Use. Journal of Chinese Philosophy 39 (3):325-326.
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  18. Chung-ying Cheng (2007). Reinterpreting Gongsun Longzi and Critical Comments on Other Interpretations. Journal of Chinese Philosophy 34 (4):537–560.
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  19. Chung-Ying Cheng (1997). Philosophical Significance of Gongsun Long: A New Interpretation of Theory of Zhi as Meaning and Reference. Journal of Chinese Philosophy 24 (2):139-177.
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  20. Chung-Ying Cheng (1987). Logic and Language in Chinese Philosophy. Journal of Chinese Philosophy 14 (3):285-307.
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  21. Chung-Ying Cheng (1978). Remarks on Onto Logical and Trans-Ontological Foundations of Language. Journal of Chinese Philosophy 5 (3):335-340.
  22. Chung-ying Cheng (1977). Chinese Philosophy and Symbolic Reference. Philosophy East and West 27 (3):307-322.
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  23. Chung-Ying Cheng (1975). On Implication (Tse) and Inference (Ku) in Chinese Grammar and Chinese Logic. Journal of Chinese Philosophy 2 (3):225-244.
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  24. Chung-Ying Cheng (1973). On Zen (Ch'an) Language and Zen Paradoxes. Journal of Chinese Philosophy 1 (1):77-102.
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  25. Janusz Chmielewski (2009). Language and Logic in Ancient China: Collected Papers on the Chinese Language and Logic. Pan.
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  26. Chaehyun Chong (1999). The Neo-Mohist Conception of Bian (Disputation). Journal of Chinese Philosophy 26 (1):1-19.
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  27. John S. Cikoski (1975). On Standards of Analogic Reasoning in the Late Chou. Journal of Chinese Philosophy 2 (3):325-357.
  28. Aaron B. Creller (2011). Zhuangzi and Early Chinese Philosophy: Vagueness, Transformation and Paradox (Review). Philosophy East and West 61 (2):385-388.
    Steve Coutinho's Zhuangzi and Early Chinese Philosophy: Vagueness, Transformation and Paradox, is a comparative philosophy project masterfully carried out on two levels, the methodological and the interpretive. Coutinho provides a translation of the Zhuangzi that is both contextually rooted and philosophically rich. Whether or not one agrees with Coutinho's interpretation, there is much to be gleaned from his book. The first few chapters create a meta-philosophical structure that the rest of the book puts to use. Given the lucid movement from (...)
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  29. A. S. Cua (1973). Reasonable Action and Confucian Argumentation. Journal of Chinese Philosophy 1 (1):57-75.
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  30. Antonio S. Cua (1987). Some Aspects of Ethical Argumentation: A Reply to Daniel Dahlstorm and John Marshall. Journal of Chinese Philosophy 14 (4):501-516.
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  31. Daniel Dahlstrom (1987). The Tao of Ethical Argumentation. Journal of Chinese Philosophy 14 (4):475-485.
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  32. Arthur C. Danto (1973). Language and the Tao: Some Reflections on Ineffability. Journal of Chinese Philosophy 1 (1):45-55.
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  33. Dan Daor (1979). In Answer to Antony Flew: The Whiteness of Feathers and the Whiteness of Snow. Journal of Chinese Philosophy 6 (1):37-53.
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  34. Douglas D. Daye (1991). On Whether the Buddhist 'Syllogism' (Par Rth Num Na) is a Sui Generis Inference. Asian Philosophy 1 (2):175 – 183.
  35. Carine Defoort (2012). Kurtz, Joachim, The Discovery of Chinese Logic. Dao: A Journal of Comparative Philosophy 11 (4):527-532.
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  36. Carine Defoort (1998). The Rhetorical Power of Naming: The Case of Regicide. Asian Philosophy 8 (2):111 – 118.
    The traditional reading of ancient Chinese texts focuses on their content rather than their modes of expression: truth is considered a given, of which language is merely the expression. This approach misses out on a predominant way of arguing in Chinese texts, namely to evaluate the situation by (re) naming it. A discussion of four textual fragments (up to the 2nd century BC) concerning the topic of regicide illustrates different degrees of this type of argumentation. Among philosophers discussion occurs in (...)
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  37. Eliot Deutsch (1985). The Ontological Power of Speech. Journal of Chinese Philosophy 12 (2):117-129.
  38. Owen Flanagan (2008). Moral Contagion and Logical Persuasion in the Mozi. Journal of Chinese Philosophy 35 (3):473-491.
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  39. Jesse Fleming (1993). A Set Theory Analysis of the Logic of the I Ching. Journal of Chinese Philosophy 20 (2):133-146.
  40. Alan Fox (2009). Coutinho, Steve, Zhuangzi and Early Chinese Philosophy: Vagueness, Transformation, and Paradox. [REVIEW] Dao: A Journal of Comparative Philosophy 8 (2):209-211.
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  41. Alan Fox (1986). Book Review of Hsueh-Li Cheng's Empty Logic: Madhyamike Buddhism From Chinese Sources. [REVIEW] Journal of Chinese Philosophy 13 (3):361-364.
  42. Chris Fraser, More Mohist Marginalia: A Reply to Makeham on Later Mohist Canon and Explanation B 67.
    This note responds to an interpretation of Mohist Canon and Explanation B 671 published by John Makeham some years ago.2 Makeham’s interpretation makes significant contributions to our understanding of this passage, especially in calling attention to problems with two influential previous interpretations, those of A. C. Graham and Chad Hansen.3 Yet his reading presents difficulties of its own, which I will attempt to rectify here.
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  43. Chris Fraser, Mohist Canons. Stanford Encyclopedia of Philosophy.
    The Mohist Canons are a set of brief statements on a variety of philosophical and other topics by anonymous members of the Mohist school , an influential philosophical, social, and religious movement of China's Warring States period (479-221 B.C.). [1] Written and compiled most likely between the late 4th and mid 3rd century B.C., the Canons are often referred to as the “later Mohist” or “Neo-Mohist” canons, since they seem chronologically later than the bulk of the Mohist writings, most of (...)
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  44. Chris Fraser (2007). Language and Ontology in Early Chinese Thought. Philosophy East and West 57 (4):420-456.
    : This essay critiques Chad Hansen’s "mass noun hypothesis," arguing that though most Classical Chinese nouns do function as mass nouns, this fact does not support the claim that pre-Qin thinkers treat the extensions of common nouns as mereological wholes, nor does it explain why they adopt nominalist semantic theories. The essay shows that early texts explain the use of common nouns by appeal to similarity relations, not mereological relations. However, it further argues that some early texts do characterize the (...)
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  45. Charles Wei-Hsun Fu (1978). The Trans-Onto-Theo-Logical Foundations of Language in Heidegger and Taoism. Journal of Chinese Philosophy 5 (3):301-333.
  46. Richard T. Garner (1985). The Deconstruction of the Mirror and Other Heresies: Ch'an and Taoism as Abnormal Discourse. Journal of Chinese Philosophy 12 (2):155-168.
  47. Jane Geaney (2010). Grounding "Language" in the Senses: What the Eyes and Ears Reveal About Ming 名 (Names) in Early Chinese Texts. Philosophy East and West 60 (2):pp. 251-293.
    For understanding early Chinese "theories of language" and views about the relation of speech to a nonalphabetic script, a thorough analysis of early Chinese metalinguistic terminology is necessary. This article analyzes the function of ming & (name) in early Chinese texts as a first step in that direction. It argues against the regular treatment of this term in early Chinese texts as the equivalent of "word." It examines ming in light of early Chinese ideas about sense perception, the mythology about (...)
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  48. Jane Geaney (1999). A Critique of A.C. Graham's Reconstruction of the "Neo-Mohist Canons&Quot;. Journal of the American Oriental Society 19 (1):1-11.
    A. C. Graham's Later Mohist Logic, Ethics, and Sciences (1978) is the only Western-language translation of the obscure and textually corrupt chapters of the Mozi that purportedly constitute the foundations of ancient Chinese logic. Graham's presentation and interpretation of this difficult material has been largely accepted by scholars. This article questions the soundness of Graham's reconstruction of these chapters (the so-called "Neo-Mohist Canons"). Upon close examination, problems are revealed in both the structure and the content of the framework Graham uses (...)
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  49. Steven F. Geisz (2008). Mengzi, Strategic Language, and the Shaping of Behavior. Philosophy East and West 58 (2):190-222.
    : This essay introduces a way of reading the Mengzi (Mencius) that complicates how we understand what Mengzi is recorded as saying. A pragmatic-strategic reading of the Mengzi is developed here, according to which Mengzi attends to and operates under important pragmatic constraints on speech. Based on a close reading of key passages, it is argued that truth-telling and descriptive accuracy are less important to Mengzi than guiding people along the Confucian path. This reading has implications for our understanding of (...)
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  50. A. C. Graham (1978). Later Mohist Logic, Ethics, and Science. School of Oriental and African Studies, University of London.
1 — 50 / 131