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  1. M. ?arnogurská (2004). The Meaning of Classical Chinese Ontological Conceptions In Global World Philosophical Context. Filozofia 59:81-87.
    The purpose of this paper is to discover an important contribution of classical Chinese ontological conceptions for the future World philosophy and for the modern human Weltanschauung in the process of its globalization. Through a brief mosaic of a development of mutual Euro-Chinese acquaintances, from the Middle Age to the present, the paper tries to present that both Chinese and European philosophical complexes were quite indispensable parts of the history of world philosophy and in the future, maybe, they will be (...)
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  2. S. C. A. (1974). Chinese Science. Review of Metaphysics 27 (4):805-805.
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  3. Takeo Abe (1950). T'ien-Hsia Idea of the Chinese.
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  4. Yoshio Abe (1977). Jukyo No Hensen to Genkyo Nihon, Chugoku, Chosen No Hikaku. Kazankai.
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  5. Sarah Allan (1991). The Shape of the Turtle Myth, Art, and Cosmos in Early China. Monograph Collection (Matt - Pseudo).
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  6. Roger Ames (2008). Chinese Philosophies. In Ninian Smart (ed.), World Philosophies. Routledge.
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  7. Ruth Amossy, Commentary on Cheng.
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  8. Jimin An (2010). Zhi Xu Yu Zi You: Ru Dao Hu Bu Chu Lun = Order and F[R]Eedom: Preliminary Discussion on the Complementarity of Confucianism and Taoism. She Hui Ke Xue Wen Xian Chu Ban She.
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  9. Jun An (1991). Ba Shu Zhong Yi Wen Lun.
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  10. Ya-T. Un P. an & I. -Sheng Wang (1996). Ju Shang Hsüeh.
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  11. Yanming An (1997). The Idea of Cheng : Its Formation in the History of Chinese Philosophy. Dissertation, University of Michigan
    "Cheng" is a key term in Chinese culture. At the same time, it has been widely viewed as an "elusive," even "the most unintelligible term" by both Chinese and Western scholars, because of its various, sometimes even contradictory usages and definitions. This dissertation points out that cheng possesses a core meaning--consistency. It is shared by all the usages and definitions, and legitimizes their validity as the members of the cheng family. ;The idea of cheng evolves mainly through two traditions, the (...)
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  12. I. -Chieh T. Ang (1991). Confucianism, Buddhism, Daoism, Christianity, and Chinese Culture. Monograph Collection (Matt - Pseudo).
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  13. I. -Chieh T. Ang, Chen Li, George F. Mclean, Pei-Ching Ta Hsüeh & International Society for Metaphysics (1989). Man and Nature the Chinese Tradition and the Future. Monograph Collection (Matt - Pseudo).
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  14. Stephen C. Angle (2004). New Confucianism: A Critical Examination, Edited by John Makeham. [REVIEW] Journal of Chinese Philosophy 31 (4):535–540.
    This collection of essays explores the development of the New Confucianism movement during the 20th century and questions whether it is, in fact, a distinctly new intellectual movement or one that has been mostly retrospectively created. The questions that contributors to this book seek to answer about this neo-conservative philosophical movement include: “What has been the cross-fertilization between Chinese scholars in China and overseas made possible by the shared discourse of Confucianism?” “To what extent does this discourse transcend geographical, political, (...)
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  15. Yoav Ariel (1996). K Ung-Ts Ung-Tzu a Study and Translation of Chapters 15-23, with a Reconstruction of the 'Hsiao Erh-Ya' Dictionary. Monograph Collection (Matt - Pseudo).
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  16. Kazuo Arita & Akira åoshima (1990). Shushigakuteki Shii Chåugoku Shisåoshi Ni Okeru Dentåo to Kakushin. Kyåuko Shoin.
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  17. Johann P. Arnason (1999). East Asian Approaches: Region, History and Civilization. Thesis Eleven 57 (1):97-112.
    The historical unity of the East Asian region - defined as made up of China, Korea and Japan - is based on three successive phases: the longue durée of the traditional Sinocentric order, the ear of imperialist conflicts from the mid-19th to the mid-20th century, and the post-war developmentalist turn. The idea of a Confucian tradition or region is best understood as an attempt to superimpose a more emphatic conception of cultural identity on this historical constellation, and to rebuild bridges (...)
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  18. Iep Author, Gender in Chinese Philosophy.
    Gender in Chinese Philosophy The concept of gender is foundational to the general approach of Chinese thinkers. Yin and yang, core elements of Chinese cosmogony, involve correlative aspects of “dark and light,” “female and male,” and “soft and hard.” These notions, with their deeply-rooted gender connotations, recognize the necessity of interplay between these different forces … Continue reading Gender in Chinese Philosophy →.
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  19. Tongdong Bai (2008). Back to Confucius: A Comment on the Debate on the Confucian Idea of Consanguineous Affection. Dao: A Journal of Comparative Philosophy 7 (1):27-33.
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  20. Jean-Yves Bajon (2001). Les Années Mao Un Histoire de la Chine En Affiches, 1949-1979. Monograph Collection (Matt - Pseudo).
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  21. C. J. Ball (1909). [The Accadian Affinities of Chinese]. [REVIEW] The Monist 19 (3):479 - 480.
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  22. C. J. Ball (1909). The Accadian Affinities of Chinese. The Monist 19:479.
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  23. Timothy M. Beardsley (2006). Conflict and Harmony. BioScience 56 (10):787-787.
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  24. L. Adams Beck (1921). The Chinese Pilgrim's Progress: A History of the Mind of Man. Hibbert Journal 20:5.
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  25. Tania Becker (2009). Supple Like a Newborn Child, Strong Like a Lumberjack and Composed Like a Wise Man. Application of Classical Daoism Philosophy in Taiji Principles. Synthesis Philosophica 24 (1):167-179.
    Taiji – sport, meditation, martial art , health preservation, way of enlightenment and philosophy of life – is one the best-known signs for recognizing Chinese Daoism. The following article wishes to explain the influence of classical philosophical Taoism notions such as dao , qi and wuwei and their application on Taiji principles practiced today world wide. Arising from tradition of an early Daoism those notions are the core of its fundamental books and forming material of Daoistic philosophy, which has managed, (...)
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  26. Daniel A. Bell (2011). Jiang Qing's Political Confucianism. In Ruiping Fan (ed.), The Renaissance of Confucianism in Contemporary China. Springer. 139--152.
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  27. Daniel A. Bell (1999). Democracy with Chinese Characteristics: A Political Proposal for the Post-Communist Era. Philosophy East and West 49 (4):451-493.
    Interviews Professor Wang, a political philosopher at Beijing University about the political reforms in China. Explanation on a democratic political system with Chinese characteristics; Confucian tradition of respect for a ruling intellectual elite; Relevance of Confucian scholar Huang Zongxi's proposal for reform.
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  28. Fang Guogen Luo Benqi (2005). Confucianism and East Asian Modernization in the Horizon of Cultural Globalization [J]. Modern Philosophy 2:007.
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  29. Alan Berkowitz (1993). Reculsion and "The Chinese Eremitic Tradition". [REVIEW] Journal of the American Oriental Society 113 (4):575-584.
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  30. Thomas Berry (2003). Affectivity in Classical Confucian Tradition. In Weiming Tu & Mary Evelyn Tucker (eds.), Confucian Spirituality. Crossroad Pub. Company. 1--96.
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  31. John B. Berthrong (2008). Riding the Third Wave: T U Weiming's Confucian Axiology. Dao: A Journal of Comparative Philosophy 7 (4):423-435.
    Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that Du is both a citizen of the modern Western academy (...)
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  32. John H. Berthrong, Neo-Confucian Philosophy. Internet Encyclopedia of Philosophy.
  33. John H. Berthrong (1994). All Under Heaven Transforming Paradigms in Confucian-Christian Dialogue. Monograph Collection (Matt - Pseudo).
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  34. Anne D. Birdwhistell (1984). An Approach to Verification Beyond Tradition in Early Chinese Philosophy: Mo Tzu's Concept of Sampling in a Community of Observers. Philosophy East and West 34 (2):175-183.
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  35. Irene Bloom (1979). On the'Abstraction'of Ming Thought: Some Concrete Evidence From the Philosophy of Lo Ch'in-Shun. In William Theodore De Bary & Irene Bloom (eds.), Principle and Practicality: Essays in Neo-Confucianism and Practical Learning. Columbia University Press. 65--125.
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  36. Irene Bloom & Joshua A. Fogel (eds.) (1996). Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought. Columbia University Press.
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  37. Chen Bo (2006). The Debate on the Yan–Yi Relation in Chinese Philosophy: Reconstruction and Comments. Frontiers of Philosophy in China 1 (4):539-560.
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  38. Derk Bodde (1942). Dominant Ideas in the Formation of Chinese Culture. Journal of the American Oriental Society 62 (4):293-299.
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  39. Stephen Bokenkamp (1993). A Brush With The Spur: Robert Joe Cutter On The Chinese Cockfight. [REVIEW] Journal of the American Oriental Society 113 (3):444-449.
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  40. Wg Boltz (1986). Evocations of the Moon, Excitations of the Sea+ a Philological Analysis of the Ancient Chinese Word, Chao, Drjagw, Morning. Journal of the American Oriental Society 106 (1):23-32.
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  41. Peter A. Boodberg (1953). The Semasiology of Some Primary Confucian Concepts. Philosophy East and West 2 (4):317-332.
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  42. O. Brière (1956/1979). Fifty Years of Chinese Philosophy, 1898-1950. Greenwood Press.
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  43. Erica F. Brindley, Paul R. Goldin & Esther S. Klein (2013). A Philosophical Translation of the Heng Xian. Dao: A Journal of Comparative Philosophy 12 (2):145-151.
  44. Jane Elizabeth Bristol (1994). Being and Becoming: Topics in Comparative Metaphysics. Dissertation, State University of New York at Buffalo
    It is with Parmenides that a metaphysic of Being--of the existent--first begins to take shape in Western philosophy. Plato and later thinkers moved from these first steps to what we know as Western philosophy and science . The ancient Chinese did not posit such a distinction between unchanging Being and the interwoven process of being and nonbeing which is Becoming, instead taking as fundamental to reality a principle of nondifferentiation: the unity of all in Tao, upon which conceptual distinctions are (...)
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  45. W. B. Brouner (1907). Chinese Made Easy. The Monist 17:314.
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  46. Brad Brown (2002). Entrepreneurship and Ethics in the Chinese Context. The Ruffin Series of the Society for Business Ethics 2002:219-229.
    The importance of entrepreneurship in China’s emergence as a global economic power is acknowledged—but will Chinese entrepreneurs have a positive or negative effect on social justice and business ethics in China? Increased reliance on guanxi relationships to facilitate business transactions has been witnessed as the communist party relaxed its grip on many segments of the economy. Although decentralizing control of the economy has produced rapid growth, there are many inequities as large numbers of Chinese citizens are exploited by Chinese entrepreneurs, (...)
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  47. Ernest Leroy Brown (1997). The Efficacy of Using the Game of Goe to Understand Patterns of East Asian Thinking. Dissertation, California Institute of Integral Studies
    As the new millennium approaches, our modern technologies are bringing together many diverse cultures with distinctive ways of thinking and operating in the world. Additionally, the increased immigration of people to the United States from Pacific Rim nations, brings a mingling of eastern and western cultures and modes of thought. Many of the cultural treasures of East Asia are very popular in the United States and the influence of these activities is being manifested in our way of approaching the world. (...)
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  48. Samuel Brown (1851). Chinese Culture: Or Remarks on the Causes of the Peculiarities of the Chinese. Journal of the American Oriental Society 2:167-206.
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  49. Mahayana Buddhism (2003). Yong-Kil Cho. In S. R. Bhatt (ed.), Buddhist Thought and Culture in India and Korea. Indian Council of Philosophical Research. 67.
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  50. Nikolai Bukharin (1970). The Chinese Revolution and the Tasks of the Chinese Communists - An International Delegate's Political Report to the Sixth Congress of the Chinese [Communist] Party [Part I]. Chinese Studies in History 3 (4):261-324.
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1 — 50 / 3394