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  1. S. C. A. (1973). Confucius. [REVIEW] Review of Metaphysics 27 (1):159-160.
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  2. Brooke A. Ackerly (2005). Is Liberalism the Only Way Toward Democracy? Confucianism and Democracy. Political Theory 33 (4):547 - 576.
    This article identifies a foundation for Confucian democratic political thought in Confucian thought. Each of the three aspects emphasized is controversial, but supported by views held within the historical debates and development of Confucian political thought and practice. This democratic interpretation of Confucian political thought leads to (1) an expectation that all people are capable of ren and therefore potentially virtuous contributors to political life; (2) an expectation that the institutions of political, social, and economic life function so as to (...)
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  3. Jen-hou Ts ai (1990). Ju Chia Hsin Hsing Chih Hsüeh Lun Yao. Monograph Collection (Matt - Pseudo).
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  4. Silin Ai, Shuyun Dang & Fan Zhang (1996). Zhi Guo Ming Ru--Xunzi. Monograph Collection (Matt - Pseudo).
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  5. Roger T. Ames (2011). Confucian Role Ethics: A Vocabulary. The Chinese University Press.
  6. Roger T. Ames (1988). Confucius and the Ontology of Knowing. In Eliot Deutsch & Gerald James Larson (eds.), Interpreting Across Boundaries: New Essays in Comparative Philosophy. Princeton University Press. 265-279.
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  7. Seikyåu åota (1989). Chåugoku Shåochåo Shigaku to Shite No Shin®Insetsu No Hatten, Kokugaku Kåoki No Haikei to Shite No Kinsei Nihon Jugaku.
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  8. Michael Argyle (2003). The Effects of Ritual. Archive for the Psychology of Religion 24 (1):167-179.
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  9. Yoav Ariel (1989). Chapter 12. Confucian Clothes. In K'ung-Ts'ung-Tzu: The K'ung Family Masters' Anthology. Princeton University Press. 135-139.
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  10. Eddie R. Babor (2012). Confucius on Virtues: Paradigm of Social and Moral Order. Iamure International Journal of Literature, Philosophy and Religion 1 (1).
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  11. Archie J. Bahm (1977). The Heart of Confucius: Interpretations of Genuine Living and Great Wisdom. Southern Illinois University Press.
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  12. Gengsheng Bai (2009). He Xie Wen Hua Zhi Xing Lu. Min Zu Chu Ban She.
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  13. Don Baker (2013). Finding God in the Classics: The Theistic Confucianism of Dasan Jeong Yagyong. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):41-55.
    Dasan J eong Yagyong (1762–1836) is regarded in South Korea today as one of pre-modern Korea’s best philosophers. This article examines one of the reasons he is so respected. He modified traditional Korean Confucian moral philosophy to include notions of human nature as desires rather than innate virtue, the importance of free will rather than mere determination, and the existence of a Lord Above as a necessary incentive to proper behavior. Though he supported these changes to traditional Korean Confucian philosophy (...)
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  14. Renford Bambrough (2010). Intellectual Propriety. The Monist 93 (3):339-352.
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  15. Lloyd Sci Ban (2004). Concept of Human Weakness: A Brief Comparison of Christian and Confucian Thinking. Wisdom in China and the West 22:67.
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  16. Jack Barbalet (2014). Greater Self, Lesser Self: Dimensions of Self‐Interest in Chinese Filial Piety. Journal for the Theory of Social Behaviour 44 (2):186-205.
    While self-interest is depreciated in Confucian ethics the processes of family relations in traditional China are animated by the self-interested actions of family members. The paper outlines the Confucian ideology of filial piety which is commensurate with the governance of family life organized hierarchically and through the senior male's management of the joint-family's collective property. The structure, operations and principles of membership in traditional Chinese families are indicated, highlighting the tensions within them between consanguinity and conjugality and their material bases. (...)
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  17. G. Barden & R. Weber, Rhetorics of Authority: Leviticus and the Analects Compared.
    The biblical text Leviticus and the Confucian Analects might appear as neither an obvious nor a very promising choice for a comparative philosophical exercise. To be sure, both texts now and then do share some similarity in matter. But such similarity in matter upon closer examination and contextualisation frequently turns out to be undermined by overt differences which call into question the comparative effort. Our comparison therefore proceeds from a different angle and is motivated by an asserted similarity in rhetoric, (...)
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  18. James Behuniak & Roger T. Ames (eds.) (2005). Mengzi Xin Xing Zhi Xue. She Hui Ke Xue Wen Xian Chu Ban She.
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  19. Daniel A. Bell (2012). A Comment on Confucian Role Ethics. Frontiers of Philosophy in China 7 (4):604-609.
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  20. M. Benetatou (forthcoming). Does a Politician Need Paideia? The Contextualized Vantage of (Neo) Confucian and Platonic Ethics. Philosophy of Education.
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  21. Howard Berman (1972). A Hittite Ritual For The Newborn. Journal of the American Oriental Society 92 (3):466-468.
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  22. L. I. Bin (2004). The Modern Revelation of Confucius' Ethics. Ethics 2:015.
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  23. C. Fred Blake (2000). Foot-Binding in Neo-Confucian China and the Appropriation of Female Labor. In Londa L. Schiebinger (ed.), Feminism and the Body. Oxford University Press. 429--465.
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  24. Irene Bloom (2003). Practicality and Spirituality in the Mencius. In Weiming Tu & Mary Evelyn Tucker (eds.), Confucian Spirituality. Crossroad Pub. Company. 1--233.
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  25. Derk Bodde (1933). A Perplexing Passage In The Confucian Analects. Journal of the American Oriental Society 53 (4):347-351.
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  26. Professor Bodde & H. Creel (1951). Notes on Professor Bodde's Review of "Confucius, the Man and the Myth". Journal of the American Oriental Society 71 (2):146-147.
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  27. Erica Fox Brindley (2010). Individualism in Early China: Human Agency and the Self in Thought and Politics. University of Hawaii Press.
    Conventional wisdom has it that the concept of individualism was absent in early China. In this uncommon study of the self and human agency in ancient China, Erica Fox Brindley provides an important corrective to this view and persuasively argues that an idea of individualism can be applied to the study of early Chinese thought and politics with intriguing results. She introduces the development of ideological and religious beliefs that link universal, cosmic authority to the individual in ways that may (...)
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  28. E. Bruce Brooks & A. Taeko Brooks (1998). The Original Analects: Sayings of Confucius and His Successors. Columbia University Press.
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  29. Brian Bruya (2014). Seok, Bongrae, Embodied Moral Psychology and Confucian Philosophy. Dao: A Journal of Comparative Philosophy 13 (4):613-616.
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  30. Nicholas Bunnin (2014). Aspects of the Self in the Analects. The Philosophers' Magazine 65:91-98.
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  31. Cheng C.-Y. (1977). Rectifying Names(Cheng-Ming) in Classical Confucianism. Chinese Studies in Philosophy 8 (3):67-81.
    The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as developed (...)
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  32. Degui Cai (2009). Kongzi Vs Jidu. Shi Jie Zhi Shi Chu Ban She.
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  33. Shangsi Cai (ed.) (2006). Shi Jia Lun Kong. Shanghai Ren Min Chu Ban She.
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  34. Confucius[From Old Catalog], Kramers, Robert Paul, [From Old Catalog] & Su Wang (eds.) (1950). Kʻung Tsŭ Chia Yü. Leiden, E. J. Brill.
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  35. David Chadd (1990). The Ritual of Palm Sunda: Reading Nidaros. Speculum 65:309-43.
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  36. Monima Chadha (2013). The Self in Early Nyāya: A Minimal Conclusion. Asian Philosophy 23 (1):24-42.
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  37. Hok Nam Chan, Reconstructing Xunzi's Moral Knowledge.
    Reconstructing the content of Xunzi’s (荀子) moral knowledge is the main goal of this thesis. A first main task of this reconstruction is to provide a clarification of the content and functions of li. A second primary goal of the reconstruction is to discuss the roles and functions of the moral sage or morally superior person, junzi (君子), in Xunzi’s account of moral practice. The figure of the sage is important in explaining the rationale of li and exemplifying how to (...)
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  38. Shirley Chan, Polishing the Jade : 'Xing' and Moral Cultivation in the Analects.
    The absence in the Analects of explicit statements on and detailed discussions of the nature of things including human nature is obvious enough that readers would need no prompting by Zigong, one of Confucius' disciples, to be made aware of it, given that the word appears in the text only twice, one of these being Zigong's reminder that the Master's view on xing cannot be heard.1 On the other hand, the notion of xing attracted considerable attention in the Warring States (...)
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  39. Sin yee Chan (1993). An Ethic of Loving: Ethical Particularism and the Engaged Perspective in Confucian Role-Ethics. Dissertation, University of Michigan
    In personal relationships, we conceive of the related person as an individual who is more than a combination of qualities, a bearer of claims or a role-occupant. She is envisaged as a distinct and irreplaceable particular. We have immediate concerns for her that are not mediated by consideration of principles such as the promotion of welfare or the fulfillment of duty. The aim of my dissertation is to analyze and defend this particularistic concern and show how it is anchored in (...)
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  40. Chi-yon Chang (1998). Choson Yugyo Yonwon. Monograph Collection (Matt - Pseudo).
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  41. Jiali Chang (2004). Guan Yu Zhi Shi de Ben Ti Lun Yan Jiu: Ben Zhi Jie Gou Xing Tai. Ba Shu Shu She.
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  42. Ki-gŭn Chang (2009). Hanminjok Ŭi Chajusŏng Kwa Todŏksŏng: Uri Ka Wigi Rŭl Kŭkpok Haja. Myŏngmundang.
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  43. Duoxu Chen (2010). Jiao Hua Yu Gong Fu: Gong Fu Lun Shi Yu Zhong de Yangming Xin Xue Xi Tong. Ba Shu Shu She.
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  44. Feilong Chen (1979). Xunzi Li Xue Zhi Yan Jiu.
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  45. Fu Chen (2007). De Xing Jun Wang Lun: " Panguzi Shuo Mengzi " di 1 Juan. Tangshan Chu Ban She.
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  46. Jinwen Chen (2004). Kongzi Chuan Shuo de Wen Hua Shen Mei Yan Jiu. Qi Lu Shu She.
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  47. Lai Chen (2011). Kong Fu Zi Yu Xian Dai Shi Jie =. Beijing da Xue Chu Ban She.
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  48. Lai Chen & Yang Gan (eds.) (2008). Kongzi Yu Dang Dai Zhongguo. Sheng Huo, du Shu, Xin Zhi San Lian Shu Dian.
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  49. Qinghua Chen (2009). Kongzi Wei Shi Me Zhe Yang Hong. Chong Wen Shu Ju.
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  50. Ruoshui Chen (2010). Liu Zongyuan Yu Tang Dai Si Xiang Bian Qian. Jiangsu Jiao Yu Chu Ban She.
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1 — 50 / 1691