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  1. Sarah Allan, Crispin Williams & Laozi (eds.) (2000). The Guodian Laozi: Proceedings of the International Conference, Dartmouth College, May 1998. Society for the Study of Early China and Institute of East Asian Studies, University of California.
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  2. Rupert C. Allen (1996). The Yin-Yang Journal: An Alternative Reading of the Tao Te Ching. Inner Eye Press.
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  3. Robert E. Allinson (2012). Snakes and Dragons, Rat's Liver and Fly's Leg: The Butterfly Dream Revisited. Dao: A Journal of Comparative Philosophy 11 (4):513-520.
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  4. Robert E. Allinson (1996). Moral Values and the Daoist Sage in the Dao Dejing. In Brian Carr (ed.), Morals and Society in Asian Philosophy. Curzon. 1--156.
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  5. Robert E. Allinson (1989). Chuang-Tzu for Spiritual Transformation an Analysis of the Inner Chapters. Monograph Collection (Matt - Pseudo).
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  6. Robert Almeder (1980). The Harmony of Confucian and Taoist Moral Attitudes. Journal of Chinese Philosophy 7 (1):51-53.
  7. Wayne E. Alt (1991). Logic and Language in the Chuang Tzu. Asian Philosophy 1 (1):61 – 76.
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  8. Roger T. Ames (1992). Taoist Ethics. In Lawrence C. Becker & Charlotte B. Becker (eds.), The Encyclopedia of Ethics. Garland Publishing Inc. 1226--31.
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  9. Roger T. Ames (1986). Taoism and the Nature of Nature. Environmental Ethics 8 (4):317-350.
    The problems of environmental ethics are so basic that the exploration of an alternative metaphysics or attendant ethical theory is not a sufficiently radical solution. In fact, the assumptions entailed in adefinition of systematic philosophy that gives us a tradition of metaphysics might themselves be the source of the current crisis. We might need to revision the responsibilities of the philosopher and think in terms of the artist rather than the “scientific of first principles.” Taoism proceeds from art rather than (...)
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  10. Roger T. Ames & David L. Hall (2003). Dao De Jing: Making This Life Significant: A Philosophical Translation. Ballantine Books.
    Composed more than 2,000 years ago during a turbulent period of Chinese history, the Dao de jing set forth an alternative vision of reality in a world torn apart by violence and betrayal. Daoism, as this subtle but enduring philosophy came to be known, offers a comprehensive view of experience grounded in a full understanding of the wonders hidden in the ordinary. Now in this luminous new translation, based on the recently discovered ancient bamboo scrolls, China scholars Roger T. Ames (...)
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  11. Jimin An (2010). Zhi Xu Yu Zi You: Ru Dao Hu Bu Chu Lun = Order and F[R]Eedom: Preliminary Discussion on the Complementarity of Confucianism and Taoism. She Hui Ke Xue Wen Xian Chu Ban She.
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  12. Yanming An (2004). The Concept of Cheng and its Western Translations. Dao: A Journal of Comparative Philosophy 4 (1):117-136.
    The main reasons for the difficulty in understanding and translatingcheng may be summarized as follows. First, its prehistory is not always clear. This makes it troublesome to identify its original meaning. Second, the multiple sources from the three schools, Confucianism, Daoism, and Buddhism, often causecheng to be entangled with various concepts specifically affiliated to certain schools. The particular meanings of these concepts and their connections withcheng possibly mislead our effort to explore the core content ofcheng as such. Finally,cheng has been (...)
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  13. Stephen C. Angle & John A. Gordon (2003). 'Dao' as a Nickname. Asian Philosophy 13 (1):15 – 27.
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  14. Yoav Ariel & Gil Raz (2010). Anaphors or Cataphors? A Discussion of the Two Qi 其 Graphs in the First Chapter of the Daodejing. Philosophy East and West 60 (3):391-421.
    No one realized that the book and the labyrinth were one and the same.道可道[也],非常[恆]道名可名[也],非常[恆]名无名,天地[萬物]之始有名,萬物之母 故常[恆]無欲,以觀其眇常[恆]有欲,以觀其徼[噭]此兩者同出而異名同謂之玄,玄之又玄,眾眇之門。The dao that can be spoken of is not the constant DaoThe name that can be named is not the constant name;Nameless, it is the beginning of heaven and earth [the myriad things]Named, it is the mother of the myriad things. Therefore,Constantly without desire, observe its marvels;Constantly with desire, observe its manifestationsThese two are the same, when emerged they are named differently.When merged, this is called mystery, (...)
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  15. Tongdong Bai (2008). An Ontological Interpretation of You (Something) (有) and Wu (Nothing) (无) in the Laozi. Journal of Chinese Philosophy 35 (2):339-351.
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  16. Xi Bai (2007). Xian Qin Zhe Xue Chen Si Lu =. Zhongguo She Hui Ke Xue Chu Ban She.
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  17. Raymond J. Barnett (1986). Taoism and Biological Science. Zygon 21 (3):297-317.
    . The seemingly disparate systems of philosophical Taoism and modern biological science are compared. A surprising degree of similarity is found in their views on death, reversion , complementary interactions of dichotomous systems, and the place of humans in the universe. The thesis is advanced that these similarities arise quite naturally, since both systems base their knowledge upon objective observation of natural phenomena. Substantial differences between the two systems are recognized and examined regarding verbal argument, machinery, and experimentation. The Taoists' (...)
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  18. Nathaniel F. Barrett (2011). Wuwei and Flow: Comparative Reflections on Spirituality, Transcendence, and Skill in the Zhuangzi. Philosophy East and West 61 (4):679-706.
    One of the many senses of the word spirituality—surely one of the vaguest words in the modern English language—is that of a special quality of life, a sublime fulfillment that somehow transcends the vicissitudes of fortune. According to this sense, spiritual people experience life as having such abundance of value or meaning that they can endure great hardship and tragedy without coming to despair. This abiding fullness and the equanimity it provides are perhaps the greatest prize of the spiritual life.Spiritual (...)
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  19. Damian J. Bebell & Shannon M. Fera (2000). Comparison and Analysis of Selected English Interpretations of the Tao Te Ching. Asian Philosophy 10 (2):133 – 147.
    In the last 150 years, the ambiguous and enigmatic 81 chapters of the Tao Te Ching have been translated, interpreted and adapted into the English language more than 100 times. The Tao and its subtle philosophy is currently being actively assimilated into mainstream western culture as evidenced by the popularity and volume of Taoist works. The purpose of this study was to analyse this phenomenon. First, a database of English translations of the Tao Te Ching was established. This database documents (...)
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  20. James Behuniak Jr (2002). Disposition and Aspiration in the Mencius and Zhuangzi. Journal of Chinese Philosophy 29 (1):65–79.
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  21. James Behuniak (2010). John Dewey and the Virtue of Cook Ding's Dao. Dao: A Journal of Comparative Philosophy 9 (2):161-174.
    Certain discussions about “relativism” in the philosophy of Zhuangzi turn on the question of the morality of his dao 道. Some commentators, most notably Robert Eno, maintain that there is no ethical value whatsoever to Zhuangzi’s dao as presented in the Cook Ding episode and other “knack passages.” In this essay, it is argued that there is indeed a moral dimension to Cook Ding’s dao. One way to recognize it is to explore the similarity between that dao and John Dewey’s (...)
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  22. Frederic L. Bender (1983). Taoism and Western Anarchism. Journal of Chinese Philosophy 10 (1):5-26.
  23. Walter Benesch (1996). Skepsis as Metaphysical Principle and Epistemological Practice: Some Taoist and Greek Comparisons. Journal of Chinese Philosophy 23 (4):467-487.
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  24. Judith A. Berlinc (1979). Paths of Convergence: Interactions of Inner Alchemy Taoism and Neo‐Confucianism. Journal of Chinese Philosophy 6 (2):123-147.
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  25. John H. Berthrong (2008). Expanding Process: Exploring Philosophical and Theological Transformations in China and the West. State University of New York Press.
    Brings Chinese Daoist and Confucian thought into conversation with Western process, pragmatic, and naturalist philosophy and theology.
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  26. Susan Blake (2009). Wang, Xiaobo 王曉波, Dao and Fa: Explanation and Analysis of Legalist Thought and Huang-Lao Philosophy 道與法 : 法家思想和黃老哲學解析. Dao: A Journal of Comparative Philosophy 8 (3):353-356.
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  27. Laurence G. Boldt (1999). The Tao of Abundance. Penguin/Arkana.
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  28. James T. Bretzke (1995). The Tao of Confucian Virtue Ethics. International Philosophical Quarterly 35 (1):25-41.
    This article investigates the key aspects of the Confucian virtue ethics such as the "chun- tzu" (Superior Person), the Five Relationships of society, the particular Confucian virtues of "jen" (benevolence) and "li" (propriety), the moral vision of the "tao" (Way), and the understanding of the "t'ien- ming" (Mandate of Heaven). The thesis of the article is that the moral matrix provided by the web of social relationships allows the Confucian ethics of virtue to function well, and that a consideration of (...)
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  29. Erica Brindley (2008). The Philosophy of the Daodejing – by Hans-Georg Moeller. Journal of Chinese Philosophy 35 (1):185–188.
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  30. Erica F. Brindley, Paul R. Goldin & Esther S. Klein (2013). A Philosophical Translation of the Heng Xian. Dao: A Journal of Comparative Philosophy 12 (2):145-151.
  31. Guy Burneko (1991). It Happens by Itself: The Tao of Cooperation, Systems Theory, and Constitutive Hermeneutics. World Futures 31 (2):139-160.
    (1991). It happens by itself: The Tao of cooperation, systems theory, and constitutive hermeneutics. World Futures: Vol. 31, Cooperation: Toward a Post-Modern Ethic, pp. 139-160.
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  32. Guy C. Burneko (1986). Chuang Tzu's existential hermeneutics. Journal of Chinese Philosophy 13 (4):393-409.
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  33. Paul Carus (1901). The Authenticity of the "Tao Teh King". The Monist 11 (4):574-601.
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  34. Edward T. Ch'ien (1984). The Conception of Language and the Use of Paradox in Buddhism and Taoism. Journal of Chinese Philosophy 11 (4):375-399.
  35. David Chai (2014). Daoism and Wu. Philosophy Compass 9 (10):663-671.
    This paper introduces the concept of nothingness as used in classical Daoist philosophy, building upon contemporary scholarship by offering a uniquely phenomenological reading of the term. It will be argued that the Chinese word wu bears upon two planes of reality concurrently: as ontological nothingness and as ontic nonbeing. Presenting wu in this dyadic manner is essential if we wish to avoid equating it with Dao itself, as many have been wont to do; rather, wu is the mystery that perpetually (...)
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  36. Chung-Yuan Chang (1963/1975). Creativity and Taoism: A Study of Chinese Philosophy, Art, & Poetry. Wildwood House.
  37. Chung-Yuan Chang (1957). Creativity as Process in Taoism. Rhein-Verlag.
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  38. Hsiu-Chen Chang (1998). Essays on Skepticism, Relativism, and Ethics in the Zhuangzi. Edited by Paul Kjellberg and Philip J. Ivanhoe. Albany: State University of New York Press, 1996. Pp.Xx +240. [REVIEW] Journal of Chinese Philosophy 25 (2):269-271.
  39. David W. Chappell (2000). Original Tao: Inward Training and the Foundations of Taoist Mysticism, And: Laughing at the Tao: Debates Among Buddhists and Taoists in Medieval China, And: Taoist Tradition and Change: The Story of the Complete Perfection Sect in Hong Kong, And: Lord of the Three in One: The Spread of a Cult in Southeast China (Review). Buddhist-Christian Studies 20 (1):287-292.
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  40. De'an Chen & Feng Qi (1997). Dao Jia Dao Jiao Jiao Yu Yan Jiu. Monograph Collection (Matt - Pseudo).
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  41. Dehe Chen (2005). Dao Jia Si Xiang de Zhe Xue Quan Shi. Li Ren Shu Ju.
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  42. Ellen M. Chen (2005). How Taoist Is Heidegger? International Philosophical Quarterly 45 (1):5-19.
    There are many strains in Heidegger’s thought to which he often refers, but one that he never mentions, Taoism. Otto Pöggeler has noted that Heidegger’s engagement with Chinese philosophy, and in particular with the Tao Te Ching of Lao-tzu, exerted a decisive effect on the form and direction of his later thinking. With Reinhard May’s careful comparisons of passages from Heidegger’s major texts with translations of the Tao Te Ching and various Zen Buddhist texts, there is now general agreement on (...)
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  43. Ellen Marie Chen (1973). The Meaning of Ge in the Tao Te Ching: An Examination of the Concept of Nature in Chinese Taoism. Philosophy East and West 23 (4):457-470.
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  44. Ellen Marie Chen (1969). Nothingness and the Mother Principle in Early Chinese Taoism. International Philosophical Quarterly 9 (3):391-405.
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  45. Guo-ming Chen (2006). The Dao of the Press: A Humanocentric Theory – Shelton A. Gunaratne. Journal of Chinese Philosophy 33 (4):586–588.
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  46. Shaoming Chen (2010). On Pleasure: A Reflection on Happiness From the Confucian and Daoist Perspectives. [REVIEW] Frontiers of Philosophy in China 5 (2):179-195.
    This paper discusses the structural relationship between ideals on pleasure and pleasure as a human psychological phenomenon in Chinese thought. It describes the psychological phenomenon of pleasure, and compares different approaches by pre-Qin Confucian and Daoist scholars. It also analyzes its development in Song and Ming Confucianism. Finally, in the conclusion, the issue is transferred to a general understanding of happiness, so as to demonstrate the modern value of the classical ideological experience.
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  47. John Cheng Wai-Leung (2007). Re-Visiting St. Thomas' Concept of God as Truth Itself From the Perspective of Qi in the Guanzi's Four Daoist Chapters. In B. K. Dalai (ed.), Ultimate Reality and Meaning. Centre of Advanced Study in Sanskrit, University of Pune. 212-231.
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  48. Chung-Ying Cheng (2004). Dimensions of the Dao and Onto-Ethics in Light of the DDJ. Journal of Chinese Philosophy 31 (2):143–182.
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  49. Chung-Ying Cheng (1990). A Taoist Interpretation of "Differance" in Derrida. Journal of Chinese Philosophy 17 (1):19-30.
  50. Chung-Ying Cheng (1983). Metaphysics of Tao and Dialectics of Fa: An Evaluation of HTSC in Relations to Lao Tzu and Han Fei and an Analytical Study of Interrelationships of Tao, Fa, Hsing, Ming and Li. Journal of Chinese Philosophy 10 (3):251-284.
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