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  1. S. C. A. (1974). Chinese Science. Review of Metaphysics 27 (4):805-805.
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  2. Roger Ames (2008). Chinese Philosophies. In Ninian Smart (ed.), World Philosophies. Routledge.
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  3. 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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  4. 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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  5. 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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  6. 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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  7. 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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  8. 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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  9. 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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  10. C. J. Ball (1909). [The Accadian Affinities of Chinese]. [REVIEW] The Monist 19 (3):479 - 480.
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  11. Timothy M. Beardsley (2006). Conflict and Harmony. BioScience 56 (10):787-787.
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  12. 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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  13. 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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  14. 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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  15. 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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  16. Alan Berkowitz (1993). Reculsion and "The Chinese Eremitic Tradition". [REVIEW] Journal of the American Oriental Society 113 (4):575-584.
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  17. 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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  18. 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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  19. John H. Berthrong, Neo-Confucian Philosophy. Internet Encyclopedia of Philosophy.
  20. John H. Berthrong (1994). All Under Heaven Transforming Paradigms in Confucian-Christian Dialogue. Monograph Collection (Matt - Pseudo).
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  21. 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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  22. 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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  23. 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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  24. 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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  25. 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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  26. 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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  27. Peter A. Boodberg (1953). The Semasiology of Some Primary Confucian Concepts. Philosophy East and West 2 (4):317-332.
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  28. O. Brière (1956/1979). Fifty Years of Chinese Philosophy, 1898-1950. Greenwood Press.
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  29. 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.
  30. 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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  31. 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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  32. 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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  33. 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 II]. Chinese Studies in History 4 (1):4-28.
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  34. V. G. Burov (1981). Chinese Philosophy at the Crossroads. Russian Studies in Philosophy 20 (2):71-95.
    Philosophy in China has undergone a difficult course of development since 1949. During the first period of the existence of the Chinese People's Republic , there was a process of dissemination of the Marxist world-view among Chinese philosophers. A beginning was made in the treatment of current problems in the theory of the building of socialism. Studies in various areas of philosophical knowledge - dialectical and historical materialism, logic, ethics, esthetics, the history of philosophy - got under way. The discussions (...)
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  35. Renhou Cai (2005). Xin Ru Jia Yu Xin Shi Ji. Taiwan Xue Sheng Shu Ju.
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  36. Shangsi Cai (ed.) (2006). Shi Jia Lun Kong. Shanghai Ren Min Chu Ban She.
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  37. J. Baird Callicott & Roger T. Ames (eds.) (1989). Nature in Asian Traditions of Thought: Essays in Environmental Philosophy. State University of New York Press.
    The contributors, not identified except by name, are mostly westerners. No bibliography. Paperback edition ($12.95) not seen. Annotation copyrighted by Book News, Inc., Portland, OR.
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  38. Deborah Cao (1999). “Ought to” as a Chinese Legal Performative? International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique 12 (2):151-167.
    The article discusses the legal performatives as used in Chinese legislative language consisting of bixu (shall), yingdang (should or ought to), keyi (may) and bude (shall not) with the illocutionary force of imposing obligations, conferring rights and permission, and prohibition (bude). It postulates that the use of bixu and yingdang is traceable to the influence of the ancient Chinese cultural and legal philosophy of li and fa. It argues that Chinese language is a carrier of messages with built-in Chinese cultural (...)
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  39. Feng Cao (ed.) (2010). Riben Xue Zhe Lun Zhongguo Zhe Xue Shi. Hua Dong Shi Fan da Xue Chu Ban She.
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  40. Marina Carnogurska (2006). Classical Chinese Ontology and its Terminological Expressions as an Example of Inspiration for a Transmodern World Meta-Philosophy. Filozofia 61 (9):752-762.
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  41. Daniel Rodríguez Carreiro, 5.
    In Chinese history the periods known as Spring and Autumn (770-476 BC) and the Warring States (475-221 BC) were times of conflict and political instability ca..
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  42. Paul Carus (1896). Chinese Philosophy. The Monist 6 (2):188-249.
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  43. Ch'U. Chai (forthcoming). Chinese Humanism: A Study of Chinese Mentality and Temperament. Social Research.
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  44. Ch'U. Chai (forthcoming). The Spirit of Chinese Culture. Social Research.
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  45. Alan Kam-Leung Chan, Zhong Hui (Chung Hui, 225–264 CE). Internet Encyclopedia of Philosophy.
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  46. Ricky Y. K. Chan, Louis T. W. Cheng & Ricky W. F. Szeto (2002). The Dynamics of Guanxi and Ethics for Chinese Executives. Journal of Business Ethics 41 (4):327 - 336.
    This study empirically examines how Chinese executives perceive the role of guanxi and ethics played in their business operations. By factor-analyzing 850 valid replies collected from a comprehensive survey, the present study identifies three distinct ethics-related attitudes and two distinct guanxi-related attitudes for Chinese executives. The cluster analysis of the composite scores of these five attitudinal factors further indicates the existence of three distinct groups of Chinese executives that vary in their ethics and guanxi orientations. The three groups are unethical (...)
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  47. Shirley Chan (2012). Zhong 中 and Ideal Rulership in the Baoxun 保訓 (Instructions for Preservation) Text of the Tsinghua Collection of Bamboo Slip Manuscripts. Dao: A Journal of Comparative Philosophy 11 (2):129-145.
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  48. Shirley Chan (2011). Cosmology, Society, and Humanity: Tian in the Guodian Texts (Part I)1. Journal of Chinese Philosophy 38 (s1):64-77.
    In this sequel of my previous publication, I will continue my discussion of the word tian as it appears in the Guodian texts. I shall argue that, from natural order arises xing, human's distinctive potentiality, which is endowed by heaven to follow and be guided by the heavenly principle. I thereafter will elaborate the sages' role as cultural creators. The distinct roles of heaven and humanity are further deepened when tian and ming are perceived as the determinants of an individual's (...)
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  49. Wing-tsit Chan (1988). Exploring the Confucian Tradition. Philosophy East and West 38 (3):234-250.
  50. Wing-Tsit Chan (1967). Chinese Philosphy, 1949-1963. East-West Center Press.
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