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  1. Raymond J. Barnett (1986). Taoism and Biological Science. Zygon 21 (3):297-317.
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  2. 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.
  3. Fritjof Capra (2000). The Tao of Physics: An Exploration of the Parallels Between Modern Physics and Eastern Mysticism. Shambhala.
    After a quarter of a century in print, Capra's groundbreaking work still challenges and inspires. This updated edition of The Tao of Physics includes a new preface and afterword in which the author reviews the developments of the twenty-five years since the book's first publication, discusses criticisms the book has received, and examines future possibilities for a new scientific world.
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  4. Wing-Tsit Chan (1957). Neo-Confucianism and Chinese Scientific Thought. Philosophy East and West 6 (4):309-332.
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  5. Chung-Yinc Chenc (1977). On Chinese Science: A Review Essay. Journal of Chinese Philosophy 4 (4):395-407.
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  6. Chung-ying Cheng (2002). Preface: Science, Technology, and Chinese Philosophy. Journal of Chinese Philosophy 29 (4):469–470.
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  7. Deane Curtin (2004). Daoism and Ecology: Ways Within a Cosmic Landscape. Environmental Ethics 26 (1):105-106.
  8. Yu-Lan Fung (1922). Why China has No Science--An Interpretation of the History and Consequences of Chinese Philosophy. International Journal of Ethics 32 (3):237-263.
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  9. Russell Goodman (1980). Taoism and Ecology. Environmental Ethics 2 (1):73-80.
    Although they were in part otherworldly mystics, the Taoists of ancient China were also keen observers of nature; in fact, they were important early Chinese scientists. I apply Taoist principles to some current ecological questions. The principles surveyed include reversion, the constancy of cyclical change, wu wei (“actionless activity”), and the procurement of power by abandoning the attempt to “take” it. On the basis of these principles, I argue that Taoists would have favored such contemporary options as passive solar energy (...)
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  10. Joseph Grange (2003). John Dewey and Confucius: Ecological Philosophers. Journal of Chinese Philosophy 30 (3-4):419-431.
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  11. Pok Ip (1985). A Response to Dr. Cheng's Proposal on Chinese Science&Quot;. Journal of Chinese Philosophy 12 (3):317-322.
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  12. Tao Jiang (2002). A Buddhist Scheme for Engaging Modern Science: The Case of Taixu. Journal of Chinese Philosophy 29 (4):533–552.
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  13. Arnold Koslow (1975). More on 19(K). Journal of Chinese Philosophy 2 (2):181-196.
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  14. D. W. Y. Kwok (1971). Scientism in Chinese Thought, 1900-1950. New York,Biblo and Tannen.
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  15. Gang Liu (2007). Philosophy of Information and Foundation for the Future Chinese Philosophy of Science and Technology. Frontiers of Philosophy in China 2 (1):95-114.
    The research programme of the philosophy of information (PI) proposed in 2002 made it an independent area or discipline in philosophical research. The scientific concept of ‘information’ is formally accepted in philosophical inquiry. Hence a new and tool-driven philosophical discipline of PI with its interdisciplinary nature has been established. Philosophy of information is an ‘orientative’ rather than ‘cognitive’ philosophy. When PI is under consideration in the history of Western philosophy, it can be regarded as a shift of large tradition. There (...)
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  16. John S. Major (1978). Myth, Cosmology, and the Origins of Chinese Science. Journal of Chinese Philosophy 5 (1):1-20.
  17. Glen Miller & Qin Zhu (2011). Dao Ji Zhijian: Zhongguo Wenhua Beijing de Jishu Zhexue «道技之间: 中国文化背景的技术哲学»– By Wang Qian. Journal of Chinese Philosophy 38 (2):317-320.
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  18. Eric S. Nelson (2004). Responding to Heaven and Earth: Daoism, Heidegger and Ecology. Environmental Philosophy 1 (2):65-74.
    Although the words “nature” and “ecology” have to be qualified in discussing either Daoism or Heidegger, the author argues that a different and potentially helpful approach to questions of nature, ecology, and environmental ethics can be articulated from the works of Martin Heidegger and the early Daoist philosophers Laozi (Lao-Tzu) and Zhuangzi (Chuang-Tzu). Despite very different cultural contexts and philosophical strategies, they bring into play the spontaneity and event-character of nature while unfolding a sense of how to be responsive to (...)
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  19. Guangwei Ouyang (2003). Scientism, Technocracy, and Morality in China. Journal of Chinese Philosophy 30 (2):177–193.
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  20. Sundar Sarukkai (2011). The Dialogue of Civilizations in the Birth of Modern Science (Review). Philosophy East and West 61 (4):736-741.
    When I first encountered Indian philosophy after having studied Western philosophy, two examples of comparative interest caught my attention. One was Saussure's theory of meaning through difference (which led to the vibrant traditions of structuralism, poststructuralism, and postmodernism). I was immediately struck by the stark similarity between this theory and the Buddhist apoha theory of meaning. The other example was that of Hume, and in this case I was amazed at the sophistication of the Indian philosophical discussions on the problem (...)
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  21. Hu Shih (1959). The Scientific Spirit and Method in Chinese Philosophy. Philosophy East and West 9 (1/2):29-31.
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  22. May Sim (2002). Ritual and Realism in Early Chinese Science. Journal of Chinese Philosophy 29 (4):495–517.
  23. Ralph Gun Hoy Siu (1957). The Tao of Science. [Cambridge]Technology Press, Massachusetts Institute of Technology.
    90000> Philosophy/Eastern Religions The Tao Time Trilogy by RGH Siu The Tao of Science: An Essay on Western Knowledge and Eastern Wisdom In this book Siu ...
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  24. Weimin Sun (2009). Chinese Logic and the Absence of Theoretical Sciences in Ancient China. Dao: A Journal of Comparative Philosophy 8 (4).
    In this essay, I examine the nature of Chinese logic and Chinese sciences in the history of China. I conclude that Chinese logic is essentially analogical, and that the Chinese did not have theoretical sciences. I then connect these together and explain why the Chinese failed to develop theoretical sciences, even though they enjoyed an advanced civilization and great scientific and technological innovations. This is because a deductive system of logic is necessary for the development of theoretical sciences, and analogical (...)
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  25. Alessandro Tomasi (2009). Technological Paradigm in Ancient Taoism. Techné 13 (3):190-205.
    Heidegger, Winner, and Ellul's critiques of Western technology focus on a notion of efficiency that subordinates to itself all non-instrumental values. An alternative conception of efficiency is proposed based on the Taoist theory of non-action (wu-wei). The ancient Taoist text, The Chuang Tzu, reveals a type of efficiency that is effective, resourceful, and entrepreneurial. It is a form of action which has an intimate rather than alienated relation to technology, and which is sensitive to the ethical and aesthetic values that (...)
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  26. Quey-Jen Yeh & Xiaojun Xu (2010). The Effect of Confucian Work Ethics on Learning About Science and Technology Knowledge and Morality. Journal of Business Ethics 95 (1):111 - 128.
    While Chinese societies often appear centralized and traditional, presumably impeding technology and innovation, these values may simply reflect the negative-leaning poles of Confucianism. This study proposes a Confucian work ethic dimension that stresses justified tradition. In combination with Western innovative cultures, this Chinese style might facilitate learning about knowledge and morality in an interaction seemingly unique to the Chinese science and technology sector. Specifically, contrary to the Western style that tolerates conflict to achieve harmony, Confucian work ethics -an Eastern way (...)
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