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  1. Siqi Ai (1950). Zhe Xue Xuan Ji.
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  2. W. Albright (1918). The Babylonian Sage Ut-Napištim Rûqu. Journal of the American Oriental Society 38:60-65.
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  3. Roger T. Ames (1984). The Meaning of Body in Classical Chinese Thought. International Philosophical Quarterly 24 (1):39-54.
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  4. Weifu An (2012). Ke Xue Zhe Xue Xin Jin Zhan: Cong Zheng Shi Dao Jian Gou = Kexue Zhexue Xinjinzhan: Cong Zhengshi Dao Jiangou. Shanghai Ren Min Chu Ban She.
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  5. Douglas R. Anderson (1992). Bryan W. Van Norden. Journal of Philosophy 89 (4).
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  6. I. -Chieh T. Ang (1991). Ju Tao Shih Yü Nei Tsai Ch Ao Yüeh Wen T I. Monograph Collection (Matt - Pseudo).
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  7. Yoav Ariel (1989). Chapter 6. The Various Doctrines and the Teachings1 of the Sage. In K'ung-Ts'ung-Tzu: The K'ung Family Masters' Anthology. Princeton University Press 102-106.
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  8. Yoav Ariel (1989). Chapter 9. The Minister Kung-I. In K'ung-Ts'ung-Tzu: The K'ung Family Masters' Anthology. Princeton University Press 116-119.
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  9. Yoav Ariel (1989). Chapter 11. The Philosopher Kung-Sun Lung. In K'ung-Ts'ung-Tzu: The K'ung Family Masters' Anthology. Princeton University Press 130-134.
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  10. William Arnold (1905). Solomon's Horse-Trade. Journal of the American Oriental Society 26:104.
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  11. Chris Arthur (1994). Becoming Bamboo. Philosophy Now 11:41-43.
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  12. Friederike Assandri (2012). Zhuangzi: The Essential Writings with Selections From Traditional Commentaries – By Brook Ziporyn. Journal of Chinese Philosophy 39 (1):157-160.
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  13. Friederike Assandri (2009). Beyond the Daode Jing: Twofold Mystery in Tang Daoism. Three Pines Press.
    Introduction -- Historical background : schools and politics -- Major representatives : Daoists of the Liang and Tang -- The sources : commentaries and scriptures -- Key concepts : mystery, Dao, and the greater cosmos -- Salvation : Dao-nature and the sage -- The teaching : mysticism, cultivation, and integration -- Changes in the Pantheon : Laozi and the heavenly deities -- The body of the sage : the three-in-one and the three- -- Fold body of the Buddha.
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  14. Timothy Hugh Barrett (1991). Li Ao Buddhist, Taoist, or Neo-Confucian? Monograph Collection (Matt - Pseudo).
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  15. John Beaudoin (2001). Another Beating for a Resilient Horse. Philo 4 (1):90-96.
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  16. 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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  17. Tania Becker (2009). Savitljiv poput novorođenčeta, snažan poput drvosječe i staložen poput mudraca. Primjena filozofije klasičnog daoizma u principima Taijia. Synthesis Philosophica 24 (1):167-179.
    Taiji − šport, meditacija, borbena vještina , očuvanje zdravlja, put prosvjetljenja i filozofija života − jedan je od najpoznatijih znakova raspoznavanja kineskog daoizma. Predstojeći članak želi osvijetliti utjecaj pojmova klasičnog filozofskog daoizma, kao što su dao , qi i wuwei , te njihovu primjenu u principima Taijia kakav se prakticira danas u cijelome svijetu. Izrasli iz tradicije ranog daoizma ti su pojmovi srž njegovih osnovnih knjiga , te služe kao građevni elementi daoističke filozofije, koja je, iako tokom tisućljeća izložena velikim (...)
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  18. Wolfgang Behr (2010). Role of Language in Early Chinese Constructions of Ethnic Identity. Journal of Chinese Philosophy 37 (4):567-587.
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  19. Necessary Beings (1994). Philip J. Ivanhoe. International Philosophical Quarterly 34 (4).
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  20. John H. Berthrong, Neo-Confucian Philosophy. Internet Encyclopedia of Philosophy.
  21. Irene Bloom (1994). Mencian Arguments on Human Nature (Jen-Hsing). Philosophy East and West 44 (1):19-53.
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  22. 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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  23. Wang Bo (2010). The Flexibility of Gua and Yao—Based on an Interpretation of Yizhuan. Frontiers of Philosophy in China 5 (1):68-93.
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  24. George Boas (1951). Philosophy and Ritual. Proceedings and Addresses of the American Philosophical Association 25:5 - 17.
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  25. Mary I. Bockover (2003). Confucian Values and the Internet: A Potential Conflict. Journal of Chinese Philosophy 30 (2):159–175.
  26. Derk Bodde (1975). Ch'in Shih-Huang and Li Ssu. Chinese Studies in History 8 (1):297-310.
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  27. Nicholas Bodman (1948). The Function of 厥 Jywé in the Shang Shū. Journal of the American Oriental Society 68 (1):52-60.
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  28. William Boltz (1985). Desultory Notes on Language and Semantics in Ancient China. [REVIEW] Journal of the American Oriental Society 105 (2):309-313.
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  29. Richard Bosley (1993). Chad Hansen, A Daoist Theory of Chinese Thought: A Philosophical Interpretation Reviewed By. Philosophy in Review 13 (4):160-162.
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  30. John D. Boyd (1991). Christian Mythos as Theme in Chesterton's The Ballad of the White Horse. Thought: A Journal of Philosophy 66 (2):161-178.
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  31. J. Scot Brackenridge, Guo Xiang. Internet Encyclopedia of Philosophy.
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  32. Roswell Britton (1943). A Question Of Early Shang. Journal of the American Oriental Society 63 (4):272-278.
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  33. E. Bruce Brooks & A. Taeko Brooks (2000). Response to the Review by Edward Slingerland. [REVIEW] Philosophy East and West 50 (1):141 - 146.
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  34. Joseph Percy Bruce (1973). Chu Hsi and His Masters an Introduction to Chu Hsi and the Sung School of Chinese Philosophy. Probsthain Ams Press.
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  35. "Zhongguo Zhe Xue" Bian Ji Bu & Guo Ji Ru Lian Xue Shu Wei Yuan Hui (2000). Guodian Jian Yu Ru Xue Yan Jiu. Monograph Collection (Matt - Pseudo).
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  36. Sidney Callahan (2008). Comment on Confucian Family Love From a Christian Perspective. Dao: A Journal of Comparative Philosophy 7 (2):145-149.
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  37. Gordon Campbell (2008). Principles and Practices in Ancient Greek and Chinese Science. [REVIEW] British Journal for the History of Science 41 (2):290-291.
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  38. Joseph Canning (2011). Feudal Law. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 354--356.
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  39. Laura Cannon (2003). The Butterfly Effect and the Virtues of the American Dream. Journal of Social Philosophy 34 (4):545–555.
  40. Daniel Carreiro (2013). The Dao Against the Tyrant: The Limitation of Power in the Political Thought of Ancient China. Libertarian Papers 5.
    In Chinese history the periods known as Spring and Autumn and the Warring States were times of conflict and political instability caused by the increasing power of centralized and competing states. During this time of crisis many schools of thought appeared to offer different philosophical doctrines. This paper describes and studies ideas about the limitation of power defended by these different schools of ancient Chinese thought, and suggests some reasons why they failed to prevent the emergence of an authoritarian imperial (...)
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  41. Nathan P. Carson (2013). Passionate Epistemology: Kierkegaard on Skepticism, Approximate Knowledge, and Higher Existential Truth. Journal of Chinese Philosophy 40 (1):29-49.
    In this article, I probe the extent of Kierkegaard's skepticism and irrationalism by examining the nature and limits of his “objective” and “approximate” knowledge. I argue that, for Kierkegaard, certain objective knowledge of contingent being is impossible and “approximate” knowledge of the same is funded by the volitional passion of belief. But, while Kierkegaard endorses severe epistemic restrictions, he rejects wholesale skepticism, allowing for genuine “approximate” knowledge of mind-independent reality. However, I further argue that we cannot ignore his criticisms of (...)
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  42. Paul Carus (1905). Chinese Script and Thought. The Monist 15 (2):271-293.
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  43. D. Cecchetto (2011). Deconstructing Affect: Posthumanism and Mark Hansen's Media Theory. Theory, Culture and Society 28 (5):3-33.
    In the context of the highly contested discourse of posthumanism, this essay examines Mark Hansen’s attempt to give a robust account of technology in its extra-linguistic dimension by evincing an ‘‘‘originary’’ coupling of the human and the technical’ that grounds experience as such . Specifically, I argue that Hansen’s perspective is haunted by the representational logic that it moves against. In this, I do not repudiate Hansen’s argument as such, but rather reject one of its central underlying implications: that the (...)
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  44. Liu Ch'ang-lin (1979). On ch'I in the Huang Ti Nei Ching. Chinese Studies in Philosophy 10 (3):3.
    The book entitled the Huang Ti nei ching [Canonical Works of Huang Ti] has two sections - the "Su Wen" section and the "Ling Shu" section - and each section contains eighty-one articles. It was written by several authors in different historical periods. According to historical records and scholars' studies of the content and context of the book, we can roughly say that it was written in the period between the late years of the Warring States era and the early (...)
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  45. Chi-yen Ch'en (1980). Hsun Yueh and the Mind of Late Han China: A Translation of the Shen-Chien. Princeton University Press.
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  46. Ssu-ma Ch'ien (1976). Biography of Lord Shang. Chinese Studies in History 10 (1):103-112.
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  47. Ch U. Chai (1965). The Humanist Way in Ancient China Essential Works of Confucianism. Bantam Books.
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  48. Alan Chan, Laozi. Stanford Encyclopedia of Philosophy.
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  49. Alan Kam-Leung Chan (1986). Two Visions of the Way: A Study of Wang Pi's and Ho-Shang Kung's Commentaries on the Lao-Tzu. Dissertation, University of Toronto (Canada)
    This thesis is devoted to Wang Pi's and Ho-shang Kung's commentaries on the Lao-tzu or Tao-te ching. It will argue that they represent two comprehensive visions of Tao, characterized especially by what I would call a unity of spirituality and ethics. Initially, the two commentaries will be examined separately; on the basis of this close reading, they are then compared in the final chapter. ;Wang Pi's commentary is often seen as an expression of the "philosophical" spirit of third-century A.D. China. (...)
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  50. C. W. Chan (1996). The Butterfly Dream. Philosopher: The Journal of the Philosophical Society of England83 2 (2).
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