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  1. 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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  2. Jen-hou Ts ai (1990). Ju Chia Hsin Hsing Chih Hsüeh Lun Yao. Monograph Collection (Matt - Pseudo).
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  3. 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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  4. 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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  5. Gengsheng Bai (2009). He Xie Wen Hua Zhi Xing Lu. Min Zu Chu Ban She.
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  6. 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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  7. Renford Bambrough (2010). Intellectual Propriety. The Monist 93 (3):339-352.
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  8. 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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  9. 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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  10. Howard Berman (1972). A Hittite Ritual For The Newborn. Journal of the American Oriental Society 92 (3):466-468.
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  11. 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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  12. 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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  13. Shangsi Cai (ed.) (2006). Shi Jia Lun Kong. Shanghai Ren Min Chu Ban She.
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  14. 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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  15. David Chadd (1990). The Ritual of Palm Sunda: Reading Nidaros. Speculum 65:309-43.
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  16. Monima Chadha (2013). The Self in Early Nyāya: A Minimal Conclusion. Asian Philosophy 23 (1):24-42.
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  17. 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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  18. 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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  19. 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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  20. Chi-yon Chang (1998). Choson Yugyo Yonwon. Monograph Collection (Matt - Pseudo).
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  21. 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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  22. Ki-gŭn Chang (2009). Hanminjok Ŭi Chajusŏng Kwa Todŏksŏng: Uri Ka Wigi Rŭl Kŭkpok Haja. Myŏngmundang.
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  23. 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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  24. Feilong Chen (1979). Xunzi Li Xue Zhi Yan Jiu.
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  25. Fu Chen (2007). De Xing Jun Wang Lun: " Panguzi Shuo Mengzi " di 1 Juan. Tangshan Chu Ban She.
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  26. Jinwen Chen (2004). Kongzi Chuan Shuo de Wen Hua Shen Mei Yan Jiu. Qi Lu Shu She.
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  27. Lai Chen (2011). Kong Fu Zi Yu Xian Dai Shi Jie =. Beijing da Xue Chu Ban She.
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  28. 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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  29. Qinghua Chen (2009). Kongzi Wei Shi Me Zhe Yang Hong. Chong Wen Shu Ju.
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  30. Ruoshui Chen (2010). Liu Zongyuan Yu Tang Dai Si Xiang Bian Qian. Jiangsu Jiao Yu Chu Ban She.
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  31. 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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  32. Chunc‐Yinc Chenc (1997). Critical Reflections on Rawlsian Justice Versus Confucian Justice. Journal of Chinese Philosophy 24 (4):417-426.
  33. Chung Ying Cheng (1984). Confucian Methodology and Understanding the Human Person. Analecta Husserliana 17:31.
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  34. 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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  35. 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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  36. 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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  37. Julia Ching (1997). Mysticism and Kingship in China the Heart of Chinese Wisdom. Monograph Collection (Matt - Pseudo).
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  38. Yifeng Hsiao Ching, Confucius, Chen & Tseng-tzu (1908). The Book of Filial Duty. J. Murray.
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  39. 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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  40. 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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  41. Magda Colberg (1988). Letters to My Mother an Ethical Journey. Monograph Collection (Matt - Pseudo).
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  42. Charles Collins (1982). Elephanta and the Ritual of the Lakulīśa-Pāśupatas. Journal of the American Oriental Society 102 (4):605-617.
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  43. 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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  44. Confucius, Analects of Confucius, the (From the Chinese Classics).
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  45. Confucius, Confucius Texts.
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  46. Confucius, Doctrine of the Mean.
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  47. Confucius, Great Learning.
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  48. Confucius, Sayings.
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  49. Confucius, The Doctrine of the Mean.
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  50. Confucius, The Great Learning.
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1 — 50 / 1743