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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. Roger T. Ames (2011). Confucian Role Ethics: A Vocabulary. The Chinese University Press.
  4. Michael Argyle (2003). The Effects of Ritual. Archive for the Psychology of Religion 24 (1):167-179.
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  5. 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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  6. Archie J. Bahm (1977). The Heart of Confucius: Interpretations of Genuine Living and Great Wisdom. Southern Illinois University Press.
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  7. Gengsheng Bai (2009). He Xie Wen Hua Zhi Xing Lu. Min Zu Chu Ban She.
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  8. 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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  9. Renford Bambrough (2010). Intellectual Propriety. The Monist 93 (3):339-352.
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  10. 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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  11. 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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  12. 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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  13. Daniel A. Bell (2012). A Comment on Confucian Role Ethics. Frontiers of Philosophy in China 7 (4):604-609.
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  14. M. Benetatou (forthcoming). Does a Politician Need Paideia? The Contextualized Vantage of (Neo) Confucian and Platonic Ethics. Philosophy of Education.
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  15. L. I. Bin (2004). The Modern Revelation of Confucius' Ethics. Ethics 2:015.
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  16. 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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  17. 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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  18. E. Bruce Brooks & A. Taeko Brooks (1998). The Original Analects: Sayings of Confucius and His Successors. Columbia University Press.
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  19. 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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  20. Nicholas Bunnin (2014). Aspects of the Self in the Analects. The Philosophers' Magazine 65:91-98.
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  21. 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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  22. Degui Cai (2009). Kongzi Vs Jidu. Shi Jie Zhi Shi Chu Ban She.
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  23. Shangsi Cai (ed.) (2006). Shi Jia Lun Kong. Shanghai Ren Min Chu Ban She.
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  24. 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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  25. David Chadd (1990). The Ritual of Palm Sunda: Reading Nidaros. Speculum 65:309-43.
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  26. Monima Chadha (2013). The Self in Early Nyāya: A Minimal Conclusion. Asian Philosophy 23 (1):24-42.
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  27. 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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  28. Ki-gŭn Chang (2009). Hanminjok Ŭi Chajusŏng Kwa Todŏksŏng: Uri Ka Wigi Rŭl Kŭkpok Haja. Myŏngmundang.
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  29. 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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  30. Feilong Chen (1979). Xunzi Li Xue Zhi Yan Jiu.
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  31. Fu Chen (2007). De Xing Jun Wang Lun: " Panguzi Shuo Mengzi " di 1 Juan. Tangshan Chu Ban She.
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  32. Jinwen Chen (2004). Kongzi Chuan Shuo de Wen Hua Shen Mei Yan Jiu. Qi Lu Shu She.
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  33. Lai Chen (2011). Kong Fu Zi Yu Xian Dai Shi Jie =. Beijing da Xue Chu Ban She.
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  34. 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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  35. Qinghua Chen (2009). Kongzi Wei Shi Me Zhe Yang Hong. Chong Wen Shu Ju.
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  36. Ruoshui Chen (2010). Liu Zongyuan Yu Tang Dai Si Xiang Bian Qian. Jiangsu Jiao Yu Chu Ban She.
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  37. Shaoming Chen (ed.) (2009). Si Shi Zhi Jian: "Lun Yu" de Guan Nian Shi Shi Du. Shanghai San Lian Shu Dian.
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  38. Wen Chen (2011). Jin Dai She Hui Bian Ge Zhong de Lun Li Tan Suo: Cong Wu Xu Dao Wu Si. Zhong Yang Bian Yi Chu Ban She.
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  39. Wenjie Chen (2008). Xunzi de Bian Shuo. Huaxia Chu Ban She.
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  40. Xin Chen (2013). Zhang, Tao 張濤, Confucius in the United States: The Image of Confucius in U.S. Newspapers Since 1849 孔子在美國 : 1849 年以來孔子在美國報紙上的形象變遷. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (4):567-570.
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  41. Chunc‐Yinc Chenc (1997). Critical Reflections on Rawlsian Justice Versus Confucian Justice. Journal of Chinese Philosophy 24 (4):417-426.
  42. Chung‐Ying Cheng (2013). Recognizing Two Modes of Thinking and Living: Kierkegaardian and Confucian. Journal of Chinese Philosophy 40 (1):9-28.
    Three basic questions regarding ethics and religion are explicitly raised by Kierkegaard; he offers his own answers to those questions. Since these three questions deal with basic issues of the meaning and purpose of human existence, they point to both theoretical and practical concerns which Confucianism also addresses. In addition, these questions provoke a Confucian response concerning the origin, nature and the goal of human existence. In this contrastive inquiry I present a polaristic approach which enhances the importance and significance (...)
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  43. Hee Kwon Chin (2008). The Principle of Nature and the Natural Law of Confucianism. Proceedings of the Xxii World Congress of Philosophy 40:221-226.
    In 'Yeogi (禮記)', the Chinese scriptures of Confucianism, they recoded the solar calendar of modern viewpoints. According to the ancient document, the 24 solar terms was one of seasonal divisions in a year. The regularly change of the four seasons play an important part in the national economic project. For a national economy depended on agriculture in East Asia of ancient times, the administration to pay no regard to the change of the season was directly connected to the fall of (...)
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  44. Julia Ching (1997). Mysticism and Kingship in China the Heart of Chinese Wisdom. Monograph Collection (Matt - Pseudo).
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  45. Wai Wai Chiu (2013). Jian Ai and the Mohist Attack of Early Confucianism. Philosophy Compass 8 (5):425-437.
    In Chinese pre-Qin period, Mohism was the first school that challenged Confucianism. A common view is that Mohists attacked Confucianism by proposing jian ai, often translated as “universal love,” that opposes Confucian “graded love”. The Confucian-Mohist debate on ethics is often regarded as a debate between Mohist “universal love,” on the one hand; and Confucian emphasis on family and kinship, on the other. However, it is misleading to translate jian ai as “universal love,” as it distorts our understanding of the (...)
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  46. Jan Erik Christensen (2014). Building an Environmental Ethics From the Confucian Concepts of Zhengming and Datong. 24 (3):279-293.
    From the ‘DuPont factory’ case in China, one can see that contemporary ecology is faced with two underlying problems: A lack of responsibility toward the environment beyond being economically profitable, and a lack of care for what is outside of one’s immediate environment. For the purpose of confronting these two problems, I suggest two Confucian concepts: 1. zhengming 正名 and 2. datong 大同 . These two concepts can be used to develop an environmental ethics and thus play a crucial role (...)
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  47. Zhaohua Chu (2005). Ming Fen Zhi Dao: Cong Xunzi Kan Ru Jia Wen Hua Yu Min Zhu Zheng Dao Rong Tong de Ke Neng Xing. Shang Wu Yin Shu Guan.
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  48. Jonathan Clements (2004/2008). Confucius: A Biography. Sutton Pub..
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  49. Confucius, Analects.
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  50. Confucius, Analects of Confucius, the (From the Chinese Classics).
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