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  1. Masao Abe (1976). Zen and Buddhism. Journal of Chinese Philosophy 3 (3):235-252.
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  2. Juhn Y. Ahn (2010). Fathering Your Father: The Zen of Fabrication in Tang Buddhism – by Alan Cole. Journal of Chinese Philosophy 37 (3):513-516.
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  3. Barry Allen (2010). The Virtual and the Vacant—Emptiness and Knowledge in Chan and Daoism. Journal of Chinese Philosophy 37 (3):457-471.
  4. Kyle David Anderson (2009). The Chan Interpretations of Wang Wei's Poetry: A Critical Review – by Jingqing Yang. Journal of Chinese Philosophy 36 (1):180-183.
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  5. Kyle David Anderson (2008). The Chan Interpretations of Wang Wei's Poetry: A Critical Review – by Yang Jingqing. Journal of Chinese Philosophy 35 (3):540-543.
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  6. Manu Bazzano (2006). Buddha is Dead: Nietzsche and the Dawn of European Zen. Sussex Academic Press.
    Drawing on Zen as well as on Nietzsche's thought and its ramifications in and for western culture, this book is a fervent call for a re-visioning of philosophy ...
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  7. R. Blass (1996). Philosophical Counselling and Zen: On the Possibility of Self Transcendence. Journal of Chinese Philosophy 23:277-297.
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  8. Rachel B. Blass (1996). On the Possibility of Self-Transcendence: Philosophical Counseling, Zen, and the Psychological Perspective. Journal of Chinese Philosophy 23 (3):277-297.
    This paper distinguishes between two conceptions of philosophical counseling. The one focuses on the clarification of the individual's psychological and philosophical self and the other on the transcendence of that self. A comparison of the latter conception with the self-transcendence that takes place through Zen Buddhism contributes to the examination of the question of whether philosophical counseling can indeed overcome potential psychological obstacles to attaining a transcendent aim. Possible influences of the integration of psychological intervention into the philosophical search for (...)
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  9. Wing-Cheuk Chan (2006). Mou Zongsan on Zen Buddhism. Dao: A Journal of Comparative Philosophy 5 (1):73-88.
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  10. Wing-Shing Chan (2008). Psychological Attachment, No-Self and Chan Buddhist Mind Therapy. Contemporary Buddhism 9 (2):253-264.
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  11. Chung-Ying Cheng (1996). Chan Historigraphy and Chan Philosophy. A Review Essay on Bernard Faure's Chan Insights and Oversight. Journal of Chinese Philosophy 23 (4):489-507.
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  12. Chung-Ying Cheng (1992). Relativity and Transcendence in the Platform Sutra of Hui- Neng: On Polarities and Their Philosophical Significances. Journal of Chinese Philosophy 19 (1):73-80.
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  13. Chung-Ying Cheng (1976). Rejoinder to Michael Levin's Comments on the Paradoxicality of the Koans. Journal of Chinese Philosophy 3 (3):291-297.
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  14. Chung-Ying Cheng (1973). On Zen (Ch'an) Language and Zen Paradoxes. Journal of Chinese Philosophy 1 (1):77-102.
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  15. Hsueh-Li Cheng (1985). Confucianism and Zen (Ch'an) Philosophy of Education. Journal of Chinese Philosophy 12 (2):197-215.
  16. Hsueh-Li Cheng (1981). The Roots of Zen Buddhism. Journal of Chinese Philosophy 8 (4):451-478.
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  17. C. D. (1963). Zen Dictionary. Review of Metaphysics 16 (3):589-589.
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  18. R. C. D. (1962). Zen and American Thought. Review of Metaphysics 16 (1):163-163.
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  19. R. C. D. (1962). Zen and Reality. Review of Metaphysics 16 (1):168-168.
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  20. Weixiang Ding (2011). Zhu Xi's Choice, Historical Criticism and Influence—An Analysis of Zhu Xi's Relationship with Confucianism and Buddhism. Frontiers of Philosophy in China 6 (4):521-548.
    As a great synthesist for the School of Principles of the Northern and Southern Song dynasties, Zhu Xi’s influence over the School of Principles was demonstrated not only through his positive theoretical creation, but also through his choice and critical awareness. Zhu’s relationship with Confucianism and Buddhism is a typical case; and his activities, ranging from his research of Buddhism (the Chan School) in his early days to his farewell to the Chan School as a student of Li Dong from (...)
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  21. Jacques Fason (2004). Zen Apologetics: Reflections on Wright'sPhilosophical Meditations on Zen Buddhism. Dao: A Journal of Comparative Philosophy 4 (1):77-85.
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  22. Bernard Faure (1993). Chan Insights and Oversights an Epistemological Critique of the Chan Tradition. Monograph Collection (Matt - Pseudo).
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  23. Mark S. Ferrara (1997). Ch'an Buddhism and the Prophetic Poems of William Blake. Journal of Chinese Philosophy 24 (1):59-73.
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  24. Hal French (2008). Zen : Does It Make Sense? 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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  25. 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.
  26. Archie S. Graham (2000). Art, Language, and Truth in Heidegger's Radical Zen. Journal of Chinese Philosophy 27 (4):503–543.
  27. Joseph Grange (1997). Steve Odin, The Social Self in Zen and American Pragmatism. Journal of Chinese Philosophy 24 (2):255-260.
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  28. Linyu Gu (2006). Tian Ren He Yi (the Harmonious Oneness of the Universe and Man): A Review of Steven Heine's Opening a Mountain-Koan of the Zen Masters. [REVIEW] Journal of Chinese Philosophy 33 (1):175-182.
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  29. Linyu Gu (2005). Dipolarity in Chan Buddhism and the Whiteheadian God. Journal of Chinese Philosophy 32 (2):211-222.
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  30. Linyu Gu (2002). Rethinking the Whiteheadian God and Chan/Zen Buddhism in the Tradition of the Yi Jing. Journal of Chinese Philosophy 29 (1):81–92.
  31. Chad Hansen (2011). Washing the Dust From My Mirror: The Deconstruction of Buddhism—a Response to Bronwyn Finnigan. Philosophy East and West 61 (1):160-174.
    I thank Professors Finnigan and Garfield (Jay) and the editors of Philosophy East and West for inviting me to join in this discussion of Chinese Buddhism. I have not taken many opportunities in my career to write about Zen Buddhism and Daoism, although I have been fascinated by their connection. I remember quite clearly a discussion I had with Jay some years back in which I broached the idea that Daoism had contributed important dialectical steps leading to the formulation of (...)
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  32. Steven Heine (2004). The Zen Notion of “Mind”-Or, is It “No-Mind”: Critical Reflections on Dale Wright'sPhilosophical Meditations. Dao: A Journal of Comparative Philosophy 4 (1):31-42.
  33. Steven Heine (2003). Ch'an Buddhist Kung-Ans as Models for Interpersonal Behavior. Journal of Chinese Philosophy 30 (3-4):525-540.
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  34. Carl Hooper (2007). Koan Zen and Wittgenstein's Only Correct Method in Philosophy. Asian Philosophy 17 (3):283 – 292.
    Koan Zen is a philosophical practice that bears a strong family resemblance to Wittgenstein's approach to philosophy. In this paper I hope to show that this resemblance is especially evident when we compare the Zen method of koan with Wittgenstein's suggestion, towards the end of his Tractatus, about what would constitute the only correct method in philosophy. Both koan Zen and Wittgenstein's method set limits to the reach of philosophical discourse. Each rules metaphysical speculation out of bounds. Neither, however, represents (...)
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  35. Kenneth Inada (1988). Zen and Taoism: Common and Uncommon Grounds of Discourse. Journal of Chinese Philosophy 15 (1):51-65.
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  36. Toshihiko Izutsu (1977/1982). Toward a Philosophy of Zen Buddhism. Prajñā Press.
    The true man without any rank.--Two dimensions of ego consciousness.--Sense and nonsense in Zen Buddhism.--The philosophical problem of articulation.--Thinking and a-thinking through kōan.--The interior and exterior in Zen.--The elimination of color in Far Eastern art and photography.
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  37. Yün-hua Jan (1981). The Mind as the Buddha-Nature: The Concept of the Absolute in Ch'an Buddhism. Philosophy East and West 31 (4):467-477.
  38. Jinhua Jia (2009). Ordinary Mind as the Way: The Hongzhou School and the Growth of Chan Buddhism (Review). Philosophy East and West 59 (1):pp. 118-121.
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  39. Tao Jiang (2004). The Role of History in Chan/Zen Enlightenment. Dao: A Journal of Comparative Philosophy 4 (1):1-14.
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  40. Ren Jiyu (1984). A Brief Discussion of the Philosophical Thought of Chan Buddhism. Contemporary Chinese Thought 15 (4):3-69.
    The Chan sect is one of the most important sects in the history of Chinese Buddhism. According to the traditional interpretation, it is believed that this sect originated at the time of the Northern dynasties [ca. 386-589]. In fact, we ought to consider the Tang dynasty [618-907] as the time when it truly took shape as one of the sects of schools of Buddhism. It reached the peak of its development during the time between the An Lushan-Shi Siming Rebellion [755-763] (...)
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  41. Nobuo Kazashi (2012). Park, Jin Y. And Gereon Kopf, Ed., Merleau-Ponty and Buddhism. Dao: A Journal of Comparative Philosophy 11 (1):105-108.
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  42. John King-Farlow (1983). On "on Zen Language and Zen Paradoxes": Anglo-Saxon Questions for Chung-Ying Cheng. Journal of Chinese Philosophy 10 (3):285-298.
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  43. Livia Knaul (1986). Chuang-Tzu and the Chinese Ancestry of Ch'an Buddhism. Journal of Chinese Philosophy 13 (4):411-428.
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  44. Shen-Chon Lai (2007). Haidege'er Yu Chan Dao de Kua Wen Hua Gou Tong: A Cross-Cultural Communication Between Martin Heidegger and Zen School/Daoism. Zong Jiao Wen Hua Chu Ban She.
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  45. Whalen Lai (1979). Ch'an Metaphors: Waves, Water, Mirror, Lamp. Philosophy East and West 29 (3):243-253.
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  46. Steven W. Laycock (1997). The Dialectics of Nothingness: A Reexamination of Shen-Hsiu and Hui-Neng. Journal of Chinese Philosophy 24 (1):19-41.
  47. Steven W. Laycock (1985). Hui-Neng and the Transcendental Standpoint. Journal of Chinese Philosophy 12 (2):179-196.
  48. Michael E. Levin (1976). Comments on the Paradoxicality of Zen Koans. Journal of Chinese Philosophy 3 (3):281-290.
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  49. Gu Linyu (2006). Tian Ren He Yi (the Harmonious Oneness of the Universe and Man): A Review of Steven Heine's Opening a Mountain—Kōan of the Zen Masters. [REVIEW] Journal of Chinese Philosophy 33 (1):175–182.
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  50. Gu Linyu (2005). Dipolarity in Chan Buddhism and the Whiteheadian God. Journal of Chinese Philosophy 32 (2):211–222.
1 — 50 / 99