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  1. Joseph A. Adler (1981). Descriptive and Normative Principle (Li) in Confucian Moral Metaphysics: Is/Ought From the Chinese Perspective. Zygon 16 (3):285-293.
  2. 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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  3. Stephen C. Angle (2001). Manufacturing Confucianism: Chinese Traditions and Universal Civilization (Review). Philosophy East and West 51 (1):120-122.
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  4. Daniel A. Bell & Thaddeus Metz (2011). Confucianism and Ubuntu: Reflections on a Dialogue Between Chinese and African Traditions. Journal of Chinese Philosophy 38 (supp):78-95.
    In this article we focus on three key precepts shared by Confucianism and the African ethic of Ubuntu: the central value of community, the desirability of ethical partiality, and the idea that we tend to become morally better as we grow older. For each of these broad similarities, there are key differences underlying them, and we discuss those as well as speculate about the reasons for them. Our aim is not to take sides, but we do suggest ways that Ubuntu (...)
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  5. 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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  6. John H. Berthrong, Neo-Confucian Philosophy. Internet Encyclopedia of Philosophy.
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  7. Anne D. Birdwhistell (1998). Response to Matthew Levy's Review of "Li Yong (1627-1705) and Epistemological Dimensions of Confucian Philosophy". [REVIEW] Philosophy East and West 48 (1):164 - 165.
  8. Donald N. Blakeley (2001). Neo-Confucian Cosmology, Virtue Ethics, and Environmental Philosophy. Philosophy in the Contemporary World 8 (2):37-49.
    This paper explores the extent to which the Confucian concept of ren (humaneness) has application in ways that are comparable tocontemporary versions of environmental virtue ethics. I argue that the accounts of self-cultivation that are developed in major texts of the Confucian tradition have important direct implications for environmental thinking that even the Neo-Confucians do not seriously entertain.
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  9. Hok-lam Chan & William Theodore De Bary (eds.) (1982). Yüan Thought: Chinese Thought and Religion Under the Mongols. Columbia University Press.
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  10. Wing-tsit Chan (1982). Chu Hsi and Yüan Neo-Confucianism. In Hok-lam Chan & William Theodore De Bary (eds.), Yüan Thought: Chinese Thought and Religion Under the Mongols. Columbia University Press.
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  11. Wing-Tsit Chan (1967). Neo-Confucianism: New Ideas in Old Terminology. Philosophy East and West 17 (1/4):15-35.
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  12. Chung-ying Cheng (1997). On a Comprehensive Theory of Xing (Naturality) in Song-Ming Neo-Confucian Philosophy: A Critical and Integrative Development. Philosophy East and West 47 (1):33-46.
    The question of xing has received much attention in the revival of Neo-Confucian philosophy (called Contemporary Neo-Confucianism) in present-day Taiwan, Hong Kong, and China and among scholars of Chinese philosophy in the United States. It also has much to do with a critical consciousness of both the difference and the affinity between the Chinese philosophy of man and morality and the contemporary Western philosophy of human existence and moral virtues. The study of this has great meaning for the development of (...)
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  13. Tang Chun-I. (1971). The Spirit and Development of Neo-Confucianism. Inquiry 14 (1-4):56 – 83.
    The ideal of human life as a life of sagehood is the core of Confucian thought. In neo?Confucianism the stress is on the self?perfectibility of man, and the central concern of neo?Confucianist thinkers has accordingly been with the question of how man can cultivate his own potentiality to be a sage. The different answers they give are in the form of teachings about the ?way?, these teachings incorporating different philosophical views of mind, human nature, and the universe. The author outlines (...)
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  14. John W. Dardess (1982). Confucianism, Local Reform, and Centralization in Late Yüan Chekiang, 1342-1359. In Hok-lam Chan & William Theodore De Bary (eds.), Yüan Thought: Chinese Thought and Religion Under the Mongols. Columbia University Press.
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  15. Wm Theodore de Bary (1993). The Uses of Neo-Confucianism: A Response to Professor Tillman. Philosophy East and West 43 (3):541-555.
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  16. Martina Deuchler (1999). Mark Setton, Chông Yagyong: Korea's Challenge to Orthodox Neo-Confucianism. Journal of Chinese Philosophy 26 (3):407-409.
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  17. David Gedalecia (1999). The Philosophy of Wu Chʻeng: A Neo-Confucian of the Yüan Dynasty = [Wu Chʻeng]. Research Institute for Inner Asian Studies, Indiana University.
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  18. David Gedalecia (1979). Evolution and Synthesis in Neo-Confucianism. Journal of Chinese Philosophy 6 (1):91-102.
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  19. Wallace Gray (1993). Cheng and Tucker: A Comparative Appraisal Two Important Recent Confucian and Neo-Confucian Studies. Journal of Chinese Philosophy 20 (3):349-363.
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  20. Ming Dong Gu (2009). The Theory of the Dao and Taiji: A Chinese Model of the Mind. Journal of Chinese Philosophy 36 (1):157-175.
  21. Chaibong Hahm (2001). Postmodernism in the Post-Confucian Context: Epistemological and Political Considerations. [REVIEW] Human Studies 24 (1-2):29-44.
    This paper reflects on the implications of postmodern political discourse for East-Asian politics. It argues that the postmodernist deconstruction of modern epistemology and politics provides an opportunity for the reappraisal and rehabilitation of Confucianism in East Asia. First, the paper begins with an account of Cartesian epistemology which undergirds the liberal conceptions of selfhood and politics. Second, it provides a brief history of the Neo-Confucian synthesis and the resulting epistemology based on an intersubjective and ethical understanding of being human. Third, (...)
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  22. Russell Hatton (1982). A Comparison of Li and Substantial Form. Journal of Chinese Philosophy 9 (1):49-76.
  23. Philip J. Ivanhoe (1995). On the Metaphysical Foundations of Neo-and New Confucianism: Reflections on Lauren Pfister's Essay on Religious Confucianism. Journal of Chinese Philosophy 22 (1):81-89.
  24. Michael C. Kalton (1998). Extending the Neo-Confucian Tradition Questions and Reconceptualization for the Twenty-First Century. Journal of Chinese Philosophy 25 (1):75-100.
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  25. Ha Tai Kim (1977). The Religious Dimension of Neo-Confucianism. Philosophy East and West 27 (3):337-348.
  26. John W. M. Krummel (2010). Transcendent or Immanent? Significance and History of Li in Confucianism. Journal of Chinese Philosophy 37 (3):417-437.
    This paper investigates the meaning of the neo-Confucian concept of 'li'. From early on, it has the sense of a pattern designating how things are and ought to be. But it takes on the appearance of something transcendent to the world only at a certain point in history, when it becomes juxtaposed to 'qi'. Zhu Xi has been criticized for this 'li-qi' dichotomization and the transcendentalization of 'li'. The paper re-examines this putative dualism and transcendentalism, looking into both Zhu's discussions (...)
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  27. John D. Lanclois (1980). The Unfolding of Neo-Confucianism'. Journal of Chinese Philosophy 7 (2):187-194.
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  28. Don Y. Lee (1988). An Outline of Confucianism: Traditional and Neoconfucianism, and Criticism. Eastern Press.
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  29. Pauline C. Lee (2011). “Spewing Jade and Spitting Pearls”:1 Li Zhi's Ethics of Genuineness. Journal of Chinese Philosophy 38 (s1):114-132.
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  30. Wu Ch'eng Scholar, A. Yüan Dynasty Neo‐Confucian & David Gedalecia (1993). Wu Chueng: A Yuan Dynasty Neo-Confucian Scholar. Journal of Chinese Philosophy 20 (3):293-311.
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  31. Dong-Fang Shao (1998). Authority and Truth: The Tension Between Classical Learning and Historical Inquiry in Cui Shu's Scholarship. Journal of Chinese Philosophy 25 (3):321-344.
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  32. Vincent Shen (2005). From Aristotle's de Anima to Xia Dachang's Xingshuo. Journal of Chinese Philosophy 32 (4):575–596.
  33. H. C. Sun (1964). Chinese Philosophy Since the Seventeenth Century. Educational Theory 14 (1):54-64.
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  34. Justin Tiwald (2010). Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy. Comparative Philosophy 1 (2):55-63.
    The past couple of decades have witnessed a remarkable burst of philosophical energy and talent devoted to virtue ethical approaches to Confucianism, including several books, articles, and even high-profile workshops and conferences that make connections between Confucianism and either virtue ethics as such or moral philosophers widely regarded as virtue ethicists. Those who do not work in the combination of Chinese philosophy and ethics may wonder what all of the fuss is about. Others may be more familiar with the issues (...)
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  35. John A. Tucker (2013). Skepticism and the Neo-Confucian Canon: Itō Jinsai's Philosophical Critique of the Great Learning. Dao: A Journal of Comparative Philosophy 12 (1):11-39.
  36. Constantine Tung (1968). Ou-Yang Hsiu: An Eleventh-Century Neo-Confucianist. Journal of the History of Philosophy 6 (2).
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  37. Hon Tze-ki (2009). Liu, Shuxian 劉述先, on the Three Great Epochs of Confucian Philosophy 論儒家哲學的三個大時代. Dao: A Journal of Comparative Philosophy 8 (4):471-473.
  38. Ning Wang (2010). Reconstructing (Neo)Confucianism in a "Glocal" Postmodern Culture Context. Journal of Chinese Philosophy 37 (1):48-61.
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