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  1. Jen-hou Ts ai (1990). Ju Chia Hsin Hsing Chih Hsüeh Lun Yao. Monograph Collection (Matt - Pseudo).
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  2. 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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  3. 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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  4. Gengsheng Bai (2009). He Xie Wen Hua Zhi Xing Lu. Min Zu Chu Ban She.
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  5. 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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  6. Renford Bambrough (2010). Intellectual Propriety. The Monist 93 (3):339-352.
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  7. Howard Berman (1972). A Hittite Ritual For The Newborn. Journal of the American Oriental Society 92 (3):466-468.
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  8. 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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  9. 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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  10. Shangsi Cai (ed.) (2006). Shi Jia Lun Kong. Shanghai Ren Min Chu Ban She.
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  11. 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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  12. David Chadd (1990). The Ritual of Palm Sunda: Reading Nidaros. Speculum 65:309-43.
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  13. Chi-yon Chang (1998). Choson Yugyo Yonwon. Monograph Collection (Matt - Pseudo).
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  14. 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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  15. Ki-gŭn Chang (2009). Hanminjok Ŭi Chajusŏng Kwa Todŏksŏng: Uri Ka Wigi Rŭl Kŭkpok Haja. Myŏngmundang.
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  16. 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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  17. Feilong Chen (1979). Xunzi Li Xue Zhi Yan Jiu.
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  18. Fu Chen (2007). De Xing Jun Wang Lun: " Panguzi Shuo Mengzi " di 1 Juan. Tangshan Chu Ban She.
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  19. Jinwen Chen (2004). Kongzi Chuan Shuo de Wen Hua Shen Mei Yan Jiu. Qi Lu Shu She.
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  20. 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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  21. Ruoshui Chen (2010). Liu Zongyuan Yu Tang Dai Si Xiang Bian Qian. Jiangsu Jiao Yu Chu Ban She.
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  22. 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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  23. 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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  24. I. -hua Chiang, Jung-hua Chang & Ken-Liang Wu (1990). K Ung-Tzu Chou Ch in Han Chin Wen Hsien Chi.
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  25. 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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  26. Julia Ching (1997). Mysticism and Kingship in China the Heart of Chinese Wisdom. Monograph Collection (Matt - Pseudo).
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  27. 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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  28. Ch°ing-han Chung & Soken Kåo (1991). Juka Shisåo to Kyåoiku Kyåoiku No Rekishi to Tetsugaku to Shisåo To. Monograph Collection (Matt - Pseudo).
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  29. Magda Colberg (1988). Letters to My Mother an Ethical Journey. Monograph Collection (Matt - Pseudo).
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  30. Confucius, Analects.
    No other book in the entire history of the world has exerted a greater influence on a larger number of people over a longer period of time than this slim volume. The spiritual cornerstone of the most populous and oldest living civilization on Earth, the Analects has inspired the Chinese and all the peoples of East Asia with its affirmation of a humanist ethics. As the Gospels are to Jesus, the Analects is the only place where we can encounter the (...)
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  31. Confucius, Analects of Confucius, the (From the Chinese Classics).
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  32. Confucius, Confucius Texts.
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  33. Confucius, Doctrine of the Mean.
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  34. Confucius, Great Learning.
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  35. Confucius, Sayings.
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  36. Confucius, The Doctrine of the Mean.
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  37. Confucius, The Great Learning.
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  38. Confucius (1968). The Wisdom of Confucius. New York, Philosophical Library; [Distributed by Book Sales, Inc..
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  39. Confucius (1950). The Best of Confucius. Garden City, N.Y.,Halcyon House.
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  40. Confucius (1950). The Best of Confucius. Garden City, N.Y.,Halcyon House.
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  41. Confucius (1950). The Best of Confucius. Garden City, N.Y.,Halcyon House.
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  42. Confucius (1950). The Best of Confucius. Garden City, N.Y.,Halcyon House.
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  43. Confucius (1950). The Best of Confucius. Garden City, N.Y.,Halcyon House.
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  44. Confucius (1942). The Living Thoughts of Confucius. Toronto [Etc.]Cassell and Company, Limited.
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  45. Confucius, Confucius Publishing Co. Ltd.
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  46. Arthur Confucius, Robert Waley & Wilkinson (1996). The Analects. Monograph Collection (Matt - Pseudo).
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  47. Lionel Confucius & Giles (1961). The Sayings of Confucius a Translation of the Greater Part of the Confuscian Analects. Grove Press.
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  48. Miles Menander Confucius & Dawson (1942). The Conduct of Life the Basic Teachings of Confucius. The New Home Library.
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  49. Miles Menander Confucius & Dawson (1941). The Conduct of Life the Basic Thoughts of Confucius. Garden City Pub. Co.
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  50. Miles Menander Confucius & Dawson (1939). The Basic Thoughts of Confucius the Conduct of Life. Garden City Publishing.
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1 — 50 / 1786