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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. 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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  7. 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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  8. 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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  9. Chris Arthur (1994). Becoming Bamboo. Philosophy Now 11:41-43.
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  10. 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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  11. 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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  12. John Beaudoin (2001). Another Beating for a Resilient Horse. Philo 4 (1):90-96.
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  13. 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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  14. 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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  15. 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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  16. Necessary Beings (1994). Philip J. Ivanhoe. International Philosophical Quarterly 34 (4).
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  17. John H. Berthrong, Neo-Confucian Philosophy. Internet Encyclopedia of Philosophy.
  18. Irene Bloom (1994). Mencian Arguments on Human Nature (Jen-Hsing). Philosophy East and West 44 (1):19-53.
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  19. 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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  20. 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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  21. George Boas (1951). Philosophy and Ritual. Proceedings and Addresses of the American Philosophical Association 25:5 - 17.
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  22. Mary I. Bockover (2003). Confucian Values and the Internet: A Potential Conflict. Journal of Chinese Philosophy 30 (2):159–175.
  23. Derk Bodde (1975). Ch'in Shih-Huang and Li Ssu. Chinese Studies in History 8 (1):297-310.
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  24. 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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  25. 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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  26. John D. Boyd (1991). Christian Mythos as Theme in Chesterton's The Ballad of the White Horse. Thought 66 (2):161-178.
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  27. J. Scot Brackenridge, Guo Xiang. Internet Encyclopedia of Philosophy.
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  28. 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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  29. 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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  30. Joseph Canning (2011). Feudal Law. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer. 354--356.
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  31. Laura Cannon (2003). The Butterfly Effect and the Virtues of the American Dream. Journal of Social Philosophy 34 (4):545–555.
  32. 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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  33. Paul Carus (1905). Chinese Script and Thought. The Monist 15 (2):271-293.
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  34. 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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  35. 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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  36. Ssu-ma Ch'ien (1976). Biography of Lord Shang. Chinese Studies in History 10 (1):103-112.
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  37. Alan Chan, Laozi. Stanford Encyclopedia of Philosophy.
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  38. C. W. Chan (1996). The Butterfly Dream. Philosopher: The Journal of the Philosophical Society of England83 2 (2).
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  39. Shirley Chan (2012). Cosmology, Society, and Humanity: Tian in the Guodian Texts (Part II)1. Journal of Chinese Philosophy 39 (1):106-120.
    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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  40. Wing-tsit Chan (1988). Exploring the Confucian Tradition. Philosophy East and West 38 (3):234-250.
  41. Wing-Tsit Chan (1966). Tao Te Ching: Surrejoinder. Journal of the American Oriental Society 86 (2):204-206.
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  42. Wing-Tsit Chan (1955). The Evolution of the Confucian Concept Jên. Philosophy East and West 4 (4):295-319.
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  43. Han-Liang Chang (2008). Between Nature and Culture. American Journal of Semiotics 24 (1/3):159-170.
    When ancient Chinese philosophy culminated in the sixth to third centuries BCE, “hundreds of flowers [intellectual schools] were blooming”, yet not many theoreticians were particularly interested in questions regarding the relationship between animal and human life — despite their profuse discussion of, and heated debates about, both “nature” and “human nature” in their writings. This indifferent attitude towards creatures lower than humans is best illustrated by Confucius , who observed: “It is impossible to associate with birds and beasts, as if (...)
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  44. Shuya Che (2008). "Han Fei Zi" Ci Hui Yan Jiu. Ba Shu Shu She.
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  45. David Cheal (1988). The Postmodern Origin of Ritual. Journal for the Theory of Social Behaviour 18 (3):269–290.
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  46. Derong Chen (2005). Three Meta-Questions in Epistemology: Rethinking Some Metaphors in Zhuangzi. Journal of Chinese Philosophy 32 (3):493–507.
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  47. Dexing Chen (2009). Qi Lun Shi Wu de Shen Ti Zhe Xue: Yin Yang, Wu Xing, Jing Qi Li Lun de Shen Ti Xing Gou. Wu Nan Tu Shu Chu Ban Gong Si.
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  48. Ellen Marie Chen (1966). Tao, Nature, Man: A Study of the Key Ideas in the 'Tao Te Ching'. Dissertation, Fordham University
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  49. Genfa Chen (2004). De Xing Lun. Shanghai Ren Min Chu Ban She.
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  50. Lai Chen (2004). Quan Shi Yu Chong Jian: Wang Chuanshan de Zhe Xue Jing Shen. Beijing da Xue Chu Ban She.
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1 — 50 / 2804