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  1. Frederick J. Adelmann (ed.) (1982). Contemporary Chinese Philosophy. Distributors for the U.S. And Canada, Kluwer Boston.
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  2. Loubna Amine (2012). Jenco, Leigh K., Making the Political: Founding and Action in the Political Theory of Zhang Shizhao. [REVIEW] Dao: A Journal of Comparative Philosophy 11 (3):399-403.
  3. Stephen Angle (2012). Contemporary Confucian and Islamic Approaches to Democracy and Human Rights. Comparative Philosophy 4 (1).
    Both Confucian and Islamic traditions stand in fraught and internally contested relationships with democracy and human rights. It can easily appear that the two traditions are in analogous positions with respect to the values associated with modernity, but a central contention of this essay is that Islam and Confucianism are not analogous in this way. Positions taken by advocates of the traditions are often similar, but the reasoning used to justify these positions differs in crucial ways. Whether one approaches these (...)
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  4. Stephen C. Angle (2013). Fred Dallmayr and Zhao Tingyang, Eds. Contemporary Chinese Political Thought: Debates and Perspectives. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):111-115.
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  5. Stephen C. Angle (2009). Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Oxford University Press.
    The book's significance is two-fold: it argues for a new stage in the development of contemporary Confucian philosophy, and it demonstrates the value to Western ...
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  6. Stephen C. Angle (2005). Decent Democratic Centralism. Political Theory 33 (4):518 - 546.
    Are there any coherent and defensible alternatives to liberal democracy? The author examines the possibility that a reformed democratic centralism-the principle around which China's current polity is officially organized-might be legitimate, according to both an inside and an outside perspective. The inside perspective builds on contemporary Chinese political theory; the outside perspective critically deploys Rawls's notion ofa "decent society " as its standard. Along the way, the author pays particular attention to the kinds and degree of pluralism a decent society (...)
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  7. Stephen C. Angle & Marina Svensson (eds.) (2001). Chinese Human Rights Reader. M. E. Sharpe.
    Translations of Chinese writing on human rights from throughout the twentieth century, with introductions.
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  8. Ian Angus (2012). Introduction to a Symposium of World Humanities. Journal of Chinese Philosophy 39 (4):472-475.
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  9. Leslie Armour (2012). Thoughts on the Idea of a World Humanities. Journal of Chinese Philosophy 39 (4):549-570.
    The humanities create communities of meaning and the means to unify knowledge. Poets and novelists offer new insights into our shared mind. History provides our continuity. Philosophy struggles to unite our scientific knowledge with our understanding of values. Each discipline creates its own perspective and they often turn inward, creating new divisions. Yet a global view of the humanities is our hope of finding the means to live together in peace. But the argument in this article suggests that a philosophical (...)
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  10. Ding Baolan (1986). On the Historical Status of Sun Yat-Sen's World View in the Development of Chinese Philosophy. Contemporary Chinese Thought 17 (3):3-25.
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  11. D. A. Bell (2009). War, Peace, and China's Soft Power: A Confucian Approach. Diogenes 56 (1):26-40.
    The contemporary Chinese intellectual Kang Xiaoguang has argued that Chinese soft power should be based on Confucian culture, the most influential Chinese political tradition. But which Confucian values should form the core of China’s soft power? This paper first explores the coexistence of state sovereignty and utopian cosmopolitanism through an analysis of Confucian tradition up to contemporary Chinese nationalism. It insists on the exogenous roots of the cosmopolitan ideal and its relations with the ideal of a harmonious political order and (...)
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  12. Otto T. Benfey (1982). Continuity and Discontinuity in China and the West. Journal of Chinese Philosophy 9 (3):353-355.
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  13. John Berthrong (2003). From Xunzi to Boston Confucianism. Journal of Chinese Philosophy 30 (3-4):433-450.
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  14. Irene Bloom & Joshua A. Fogel (eds.) (1997). Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought: Essays in Honor of Wing-Tsit Chan and William Theodore De Bary. Columbia University Press.
    -- William Nester, Asian Thought & Society.
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  15. Nicholas Bunnin (2003). Contemporary Chinese Philosophy and Philosophical Analysis. Journal of Chinese Philosophy 30 (3-4):341-356.
  16. Guy Burneko (2010). Contemplative Ecology: Guan · for a More-Than-Sustainable Future. Journal of Chinese Philosophy 37 (1):116-130.
  17. Guy Burneko (2004). Ecohumanism: The Spontaneities of the Earth, Ziran, and K =. Journal of Chinese Philosophy 31 (2):183–194.
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  18. Venant Cauchy (1984). Le rôle de la philosophbe chinoise dans la pensée mondiale. Journal of Chinese Philosophy 11 (3):199-202.
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  19. Wing-Tsit Chan (1964). Chinese Philosophy in Mainland China, 1949-1963. Philosophy East and West 14 (1):25-38.
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  20. Wing-Tsit Chan (1961). Chinese Philosophy in Communist China. Philosophy East and West 11 (3):115-123.
  21. Ruth C. Chao (2008). Counseling as Inter-Culture : Another "Cultural Hermeneutic". In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
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  22. Chen Chao-Ying (2009). Development of Confucianism in Taiwan. Contemporary Chinese Thought 41 (1):10-27.
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  23. Roger H. M. Cheng * (2004). Moral Education in Hong Kong: Confucian‐Parental, Christian‐Religious and Liberal‐Civic Influences. Journal of Moral Education 33 (4):533-551.
    A brief review of the social and educational context of Hong Kong shows that the publication of the General guidelines on moral education in schools in 1981, by the Hong Kong Education Department, marked a milestone in the development of moral education. The Guidelines explicitly asserted moral education as one function of schooling, whilst also formally recognizing the home and the community as two main influences. This paper narrates how three moral sources of influence ? namely Confucian?parental, Christian?religious and liberal?civic (...)
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  24. Chung-Ying Cheng (2001). Classical Chinese Philosophy in a Global Context. The Proceedings of the Twentieth World Congress of Philosophy 2001:13-23.
    I discuss several areas of classical Chinese philosophy such as Confucianism, Daoism, Yijing philosophy, and the Mingjia, in terms of their global relevance for humankind today. I contend that despite the critique of 4 May 1919 and Great Cultural Revolution of 1965–1976, these philosophical schools have remained latent in the consciousness of the Chinese people. I argue that classical Chinese philosophy is very relevant for the present worldwide rebirth (renaissance) of human civilization. It is, in fact, crucial to the development (...)
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  25. Chung-Ying Cheng (1986). Chinese Philosophy in America, 1965–1985: Retrospect and Prospect. Journal of Chinese Philosophy 13 (2):155-165.
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  26. Chung-Ying Cheng (1984). Birth and Challenge of Chinese Philosophy in Today's World of Man. Journal of Chinese Philosophy 11 (1):1-11.
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  27. Zhongying Cheng & Nicholas Bunnin (eds.) (2002). Contemporary Chinese Philosophy. Blackwell Publishers.
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  28. Zhongying Cheng & On Cho Ng (eds.) (2008). The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng. Global Scholarly Publications.
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  29. Chi Chienchih (2005). A Cognitive Analysis of Confucian Self-Knowledge: According to Tu Weiming's Explanation. Dao: A Journal of Comparative Philosophy 4 (2):267-282.
  30. Julia Ching (1985). China's Responses to Dewey. Journal of Chinese Philosophy 12 (3):261-281.
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  31. King-Pong Chiu 趙敬邦 (2010). Kwan, Tze-Wan 關子尹, Articulation-Cum-Silence: In Search of a Philosophy of Orientation 語默無常: 尋找定向中的哲學反思. Dao: A Journal of Comparative Philosophy 9 (3):363-365.
    Kwan, Tze-wan 關子尹, Articulation-cum-Silence: In Search of a Philosophy of Orientation 語默無常: 尋找定向中的哲學反思 Content Type Journal Article DOI 10.1007/s11712-010-9180-3 Authors King-pong Chiu 趙敬邦, Department of Religions and Theology, University of Manchester, Opal Hall G.B13, Cavendish Street, Manchest, M15 6BB UK Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 3.
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  32. Kee Il Choi (2000). Looking With Fresh Eyes Across Time and Space: Europe From a Confucian Perspective. Diogenes 48 (190):22-32.
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  33. Hae-chʻang Chŏng & Hyŏng-jo Han (eds.) (1996). Confucian Philosophy in Korea. Academy of Korean Studies.
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  34. Grace Ai-Ling Chou (2008). The Chinese Academy of Social Sciences (CASS): Shaping the Reforms, Academia, and China (1977–2003) – by Margaret Sleeboom-Faulkner. [REVIEW] Journal of Chinese Philosophy 35 (2):369–371.
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  35. Kai-wing Chow (1994). The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics, and Lineage Discourse. Stanford University Press.
    This pathbreaking work argues that the major intellectual trend in China from the seventeenth through to the early nineteenth century was Confucian ritualism, as expressed in ethics and classical learning. Through the performance of rites, the early Qing scholars believed they could cultivate Confucian virtues and achieve social order. The author shows how Confucian ritualism, with its emphasis on lineage, became a broad movement of social reform that stressed conformity and clearly prescribed rules of behavior, expressed notably in the growing (...)
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  36. Huang Chun-Chieh (2009). Confucian Thought in Postwar Taiwanese Culture. Contemporary Chinese Thought 41 (1):28-48.
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  37. Huang Chun-Chieh (2009). The Conservative Trend of Confucianism in Taiwan After World War II. Contemporary Chinese Thought 41 (1):49-69.
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  38. Huang Chun-Chieh (2009). The Confucian Tradition and Prospects for Taiwan in the Twenty-First Century. Contemporary Chinese Thought 41 (1):70-90.
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  39. Chang Chung-Yue (2008). The Philosophy of World Integration : Wu Kuang-Ming's Philosophizing for Today and Tomorrow. In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
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  40. Herrlee Glessner Creel (1953). Chinese Thought, From Confucius to Mao Tsê-Tung. [Chicago]University of Chicago Press.
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  41. Fred Dallmayr (1993). Tradition, Modernity, and Confucianism. Human Studies 16 (1-2):203 - 211.
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  42. Fred Dallmayr & Tingyang Zhao (eds.) (2012). Contemporary Chinese Political Thought: Debates and Perspectives. University Press of Kentucky.
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  43. Gloria Davies (2007). Worrying About China: The Language of Chinese Critical Inquiry. Harvard University Press.
    In Worrying about China, Gloria Davies pursues this inquiry through a wide range of contemporary topics, including the changing fortunes of radicalism, the ...
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  44. Carine Defoort & Yu Jin (2009). Pang Pu: Chinese Philosophy Between Joy and Anxiety. Contemporary Chinese Thought 40 (4):3-9.
  45. Cai Degui (2005). American Confucianism. Journal of Chinese Philosophy 32 (1):123–138.
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  46. B. Hwang Dennis, L. Golemon Patricia, Teng-Shih Wang Yan Chen & Wen-Shai Hung (2009). Guanxi and Business Ethics in Confucian Society Today: An Empirical Case Study in Taiwan. Journal of Business Ethics 89 (2).
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  47. Kirk A. Denton (1993). Democratic Movement and the May Fourth. Journal of Chinese Philosophy 20 (4):387-424.
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  48. Pan Derong & Katherine R. Xin (1995). On Chung-Ying Cheng's onto-hermeneutics. Journal of Chinese Philosophy 22 (2):215-231.
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  49. John Zijiang Ding (1999). A Philosophical Perspective of Contemporary Chinese Conceptual Art. Journal of Chinese Philosophy 26 (4):445-468.
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  50. Homer H. Dubs (1938). Recent Chinese Philosophy. Journal of Philosophy 35 (13):345-355.
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1 — 50 / 167