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  1. Wayne Alt (1993). The Huai-Nan Tzu Alteration. Journal of Chinese Philosophy 20 (1):73-84.
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  2. Roger T. Ames (1981). 'The Art of Rulership' Chapter of the Huai Nan Tzu: A Practicable Taoism. Journal of Chinese Philosophy 8 (2):225-244.
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  3. Friederike Assandri (2005). Understanding Double Mystery: Daoism in Early Tang as Mirrored in the Fdlh (T 2104) and Chongxuanxue. Journal of Chinese Philosophy 32 (3):427–440.
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  4. J. Scot Brackenridge, Guo Xiang. Internet Encyclopedia of Philosophy.
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  5. David Chai (2010). Meontology in Early Xuanxue Thought. Journal of Chinese Philosophy 37 (1):90-101.
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  6. David Chai (2009). Musical Naturalism in the Thought of Ji Kang. Dao: A Journal of Comparative Philosophy 8 (2):151-171.
    Wei-Jin period is characterized by neo-Daoism ( xuanxue 玄學), and J I Kang lived in the midst of this philosophical exploration. Adopting the naturalism of the Zhuangzi , J i Kang expressed his socio-political concerns through the medium of music, which was previously regarded as having moral bearing and rectitude. Denying such rectitude became central for J i Kang, who claimed that music was incapable of possessing human emotion, releasing it from the chains of Confucian ritualism. His investigation into the (...)
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  7. Alan K. L. Chan (2008). Neo-Daoism. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
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  8. Alan Kam-Leung Chan, Zhong Hui (Chung Hui, 225–264 CE). Internet Encyclopedia of Philosophy.
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  9. Chung-Yue Chang (1982). Wang Pi on the Mind. Journal of Chinese Philosophy 9 (1):77-106.
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  10. Paul D.’Ambrosio & Hans-Georg Moeller (2007). Ziporyn, Brook, the Penumbra Unbound: The Neo-Taoist Philosophy of Guo Xiang. Dao: A Journal of Comparative Philosophy 6 (4):437-440.
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  11. Paul Rakita Goldin (1999). Insidious Syncretism in the Political Philosophy of Huai-Nan-Tzu. Asian Philosophy 9 (3):165 – 191.
    This is a study of the ninth chapter of the Huai-nan-tzu, a Chinese philosophical text compiled in the mid-second century BC. The chapter (entitled Chu-shu [The techniques of the ruler]) has been consistently interpreted as a proposal for a benign government that is rooted in the syncretic Taoist principles of the Huai-nan-tzu and is designed to serve the best interests of the people. I argue, on the contrary, that the text makes skilful (and deliberately deceptive) use of vocabulary from the (...)
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  12. Robert Henricks (1981). His K'ang and Argumentation in the Wei, and a Refutation of the Essay 'Residence is Unrelated to Good and Bad Fortune: Nourish Life'. Journal of Chinese Philosophy 8 (2):169-223.
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  13. Zhongqian Kang (2008). The Categorical Interpretation of Guo Xiang's “Independent Genesis”. Frontiers of Philosophy in China 3 (4):520-534.
    Seemingly, “independent genesis” refers to the independent existence and changes of each thing, but it is clear that there cannot be any truly “independent” things at all. Each thing in the world has to stay in connection or relationship with other things outside itself if it wants to represent its own “independence” and “genesis” in terms of form; and inevitably such connection or relationship itself has to be embodied in the internal nature of each thing. In the metaphysical thought of (...)
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  14. Keith Knapp, Ge Hong. Internet Encyclopedia of Philosophy.
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  15. Livia Knaul (1985). Kuo Hsiang and the Chuang Tzu. Journal of Chinese Philosophy 12 (4):429-447.
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  16. Jude Chua Soo Meng (2005). The Nameless and Formless Dao as Metaphor and Imagery: Modeling the Dao in Wang Bi's Laozi. Journal of Chinese Philosophy 32 (3):477–492.
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  17. Hans-Georg Moeller (2012). Littlejohn, Ronnie, and Jeffrey Dippmann, Ed., Riding the Wind With Liezi. New Perspectives on the Daoist Classic. Dao: A Journal of Comparative Philosophy 11 (3):405-408.
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  18. Diane B. Obenchacm (1994). Continuity-Guo Xiang, Chan, Cheng-Zhu Lixue, New Realism, Marxism-Feng Youlan's Discernment of the Way. Journal of Chinese Philosophy 21 (3-4):481-519.
  19. H. D. Roth (1985). The Concept of Human Nature in the Huai-Nan Tzu. Journal of Chinese Philosophy 12 (1):1-22.
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  20. J. Lee Schroeder (1996). The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi Translated by Richard John Lynn. Journal of Chinese Philosophy 23 (3):369-380.
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  21. Xing Wen (2008). Wagner, Rudolf G., a Chinese Reading of the Daodejing : Wang Bi's Commentary on the Laozi, with Critical Text and Translation. Dao: A Journal of Comparative Philosophy 7 (4):467-471.
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  22. Ellen Y. Zhang (1999). Life and Death: The Dionysian Spirit of Juan Chi and Neo-Taoists. Journal of Chinese Philosophy 26 (3):295-321.
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Wang Bi
  1. Youngmin Kim, Wang Yangming. Internet Encyclopedia of Philosophy.
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  2. Ronnie Littlejohn, Wang Bi. Internet Encyclopedia of Philosophy.
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