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New Confucianism

Edited by Stephen C. Angle (Wesleyan University)
Assistant editor: Maxwell Fong (Wesleyan University)
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  1. Stephen C. Angle (2013). Reply to Critics. Dao: A Journal of Comparative Philosophy 12 (3):381-388.
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  2. Stephen C. Angle (2012). Contemporary Confucian Political Philosophy: Toward Progressive Confucianism. Polity.
    This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach.
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  3. Stephen C. Angle (2010). A Reply to Fan Ruiping. Dao: A Journal of Comparative Philosophy 9 (4):463-464.
    A Reply to F an Ruiping Content Type Journal Article DOI 10.1007/s11712-010-9189-7 Authors Stephen C. Angle, Department of Philosophy, Wesleyan University, 350 High Street, Middletown, CT 06459, USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  4. Stephen C. Angle (2010). Fan, Ruiping, Reconstructionist Confucianism: Rethinking Morality After the West. [REVIEW] Dao: A Journal of Comparative Philosophy 9 (3):353-357.
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  5. Stephen C. Angle (2004). New Confucianism: A Critical Examination, Edited by John Makeham. [REVIEW] Journal of Chinese Philosophy 31 (4):535–540.
    This collection of essays explores the development of the New Confucianism movement during the 20th century and questions whether it is, in fact, a distinctly new intellectual movement or one that has been mostly retrospectively created. The questions that contributors to this book seek to answer about this neo-conservative philosophical movement include: “What has been the cross-fertilization between Chinese scholars in China and overseas made possible by the shared discourse of Confucianism?” “To what extent does this discourse transcend (...)
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  6. Stephen C. Angle (2002). Human Rights in Chinese Thought: A Cross-Cultural Inquiry. Cambridge University Press.
    This book is about the origins and development of Chinese ideas of human rights, and about what we in the contemporary world should make of different cultures having different moral ideas. It differs from competing books in two ways. First, its historical account is much fuller, since it shows how Chinese discussions of rights grew out of pre-existing Confucian philosophical concerns. Second, it is also a work of philosophy: it explains what it means to have moral concepts that differ from (...)
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  7. Tomomi Asakura (2011). On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy. Philosophy East and West 61 (4):647-678.
    Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's Buddhist (...)
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  8. Ji'an Bai (2009). Liang Shuming Kou Shu Shi Lu. Tuan Jie Chu Ban She.
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  9. John B. Berthrong (2008). Riding the Third Wave: T U Weiming's Confucian Axiology. Dao: A Journal of Comparative Philosophy 7 (4):423-435.
    Weiming) has assisted in defining the New Confucian movement, a philosophical discourse that depends on axiological themes and traits based on an exegesis and defense of the revival and reform of traditional Confucian discourse inherited from the Classical and Neo-Confucian waves in East Asia. Thomas A. Metzger’s discussion of the profound difference between modern Western post-Enlightenment discourse and New Confucian discourse challenges many of Du’s primary assumptions. My conclusion is that Du is both a citizen of the modern Western academy (...)
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  10. Sébastien Billioud (2012). Clower, Jason: The Unlikely Buddhologist, Tiantai Buddhism in Mou Zongsan's New Confucianism. Dao: A Journal of Comparative Philosophy 11 (1):101-104.
    Clower, Jason: The Unlikely Buddhologist, Tiantai Buddhism in M ou Zongsan’s New Confucianism Content Type Journal Article Pages 1-4 DOI 10.1007/s11712-011-9261-y Authors Sébastien Billioud, Univ Paris Diderot, Sorbonne Paris Cité. UFR LCAO/East Asian Studies Department, Case 7009, 16 rue Marguerite Duras, 75205 Paris Cedex 13 Paris, France Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  11. Sébastien Billioud (2011). Thinking Through Confucian Modernity: A Study of Mou Zongsan's Moral Metaphysics. Brill.
    This book explores a pivotal dimension of Mou Zongsan’s philosophy—that is, his project of reconstructing a moral metaphysics based largely on a dialogue between reinterpreted Chinese thought and Kantism—and thoroughly analyzes a ...
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  12. Sébastien Billioud (2006). Mou Zongsan's Problem with the Heideggerian Interpretation of Kant. Journal of Chinese Philosophy 33 (2):225–247.
    The article elucidates the modern Chinese philosopher Mou Zongsan's relation to the philosophy of Martin Heidegger. It postulates that Mou's appropriation of Immanuel Kant to build up his metaphysical system encountered one real obstacle, which was Heidegger's interpretation of the "Critique of Pure Reason" in the "Kantbuch." Heidegger and Mou both link their conceptions of the Self with understandings of ontology which are totally incompatible.
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  13. Nicholas Bunnin (2008). God's Knowledge and Ours: Kant and Mou Zongsan on Intellectual Intuition. Journal of Chinese Philosophy 35 (4):613-624.
    This article examines Mou Zongsan's claim that “if it is true that human beings cannot have intellectual intuition, then the whole of Chinese philosophy must collapse completely, and the thousands years of effort must be in vain. It is just an illusion.” I argue that Mou's commitment to establishing and justifying a “moral metaphysics” was his main motivation for rejecting Kant's denial of the possibility of humans having intellectual intuition. I consider the implications of Mou's response to Kant for the (...)
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  14. Zhongde Cai (2000). Feng Youlan Xian Sheng Ping Zhuan. San Lian Shu Dian (Xianggang) You Xian Gong Si.
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  15. Wenhua Chai (ed.) (2010). Feng Youlan Si Xiang Yan Jiu =. Ren Min Chu Ban She.
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  16. Wenhua Chai (2006). Traditional Confucianism in Modern China: Ma Yifu's Ethical Thought. [REVIEW] Frontiers of Philosophy in China 1 (3):366-381.
    Modem neo-Confucianism is studied at two levels, one is at the historical level and the other at the academic level. Modern neo-Confucianism at the historical level was developed in the modern context, but its basic content belongs to the traditional Confucianism or the study of Confucian classics. Modem neo-Confucianism at the academic level recognizes both the deficiencies of the traditional Confucianism and rationality of western learning, and dedicates itself to the modernization of Confucianism. Though Ma Yifu's moral philosophy is developed (...)
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  17. Joseph Chan (2014). Confucian Perfectionism: A Political Philosophy for Modern Times. Princeton University Press.
    Since the very beginning, Confucianism has been troubled by a serious gap between its political ideals and the reality of societal circumstances. Contemporary Confucians must develop a viable method of governance that can retain the spirit of the Confucian ideal while tackling problems arising from nonideal modern situations. The best way to meet this challenge, Joseph Chan argues, is to adopt liberal democratic institutions that are shaped by the Confucian conception of the good rather than the liberal conception of the (...)
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  18. Joseph Chan (2014). 'Self-Restriction' and the Confucian Case for Democracy. Philosophy East and West 64 (3):785-795.
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  19. Joseph Chan (2007). Democracy and Meritocracy: Toward a Confucian Perspective. Journal of Chinese Philosophy 34 (2):179–193.
  20. N. Serina Chan (2011). The Thought of Mou Zongsan. Brill.
    The first thorough study in English of the multi-faceted system of Mou Zongsan, this book examines key influences on the New Confucian thinker and introduces his Kantian- and Mah?y?na Fo-inflected moral metaphysical reading of the Lu-Wang ...
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  21. Wing-Cheuk Chan (2011). Mou Zongsan on Confucian and Kant's Ethics: A Critical Reflection. Journal of Chinese Philosophy 38 (s1):146-164.
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  22. Wing-Cheuk Chan (2011). On Mou Zongsan's Hermeneutic Application of Buddhism. Journal of Chinese Philosophy 38 (2):174-189.
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  23. Wing-Cheuk Chan (2011). Mou Zongsan and Tang Junyi on Zhang Zai's and Wang Fuzhi's Philosophies of Qi : A Critical Reflection. Dao: A Journal of Comparative Philosophy 10 (1):85-98.
    Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings of (...)
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  24. Wing-cheuk Chan (2010). Yang, Zebo 楊澤波, an Examination of Mou Zongsan's Three-Fold Typology 牟宗三三系論論衡. Dao: A Journal of Comparative Philosophy 9 (1):133-136.
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  25. Wing-Cheuk Chan (2006). Mou Zongsan on Zen Buddhism. Dao: A Journal of Comparative Philosophy 5 (1):73-88.
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  26. Wing-cheuk Chan (2006). Mou Zongsan's Transformation of Kant's Philosophy. Journal of Chinese Philosophy 33 (1):125–139.
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  27. Wing-Cheuk Chan & Henry C. H. Shiu (2011). Introduction: Mou Zongsan and Chinese Buddhism. Journal of Chinese Philosophy 38 (2):169-173.
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  28. Wing-Tsit Chan (1957). Neo-Confucianism and Chinese Scientific Thought. Philosophy East and West 6 (4):309-332.
  29. Wing-Tsit Chan (1956). Hu Shih and Chinese Philosophy. Philosophy East and West 6 (1):3-12.
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  30. Wing-Tsit Chan (1951). [Book Review of] a Short History of Chinese Philosophy. [REVIEW] University of Hawaii Press.
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  31. Cheung Chan-fai (1998). T'ang Chün-I's Philosophy of Love. Philosophy East and West 48 (2):257-271.
    T'ang Chün-i's early work Ai-ching chih fu-yin (Gospel of love) has been much neglected by T'ang scholars. This essay argues that this text is not a caprice, and that it marks an important stage in T'ang's life and studies. Furthermore, in the history of Chinese philosophy, it is probably the first book ever written on the philosophy of love.
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  32. Tung-sun Chang (1995). Li Hsing Yü Liang Chih Chang Tung-Sun Wen Hsüan. Monograph Collection (Matt - Pseudo).
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  33. Stephen Shyong Chao (1974). Existential Themes in Confucianism. Dissertation, Depaul University
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  34. Albert H. Y. Chen, Three Political Confucianisms and Half a Century.
    Modern Chinese intellectual history was dominated by rejection and criticism of much of Chinese traditional culture and thought in general and of Confucianism in particular. Chinese communism was one of the products of the May Fourth tradition of radical anti-traditionalist thought. So was Chinese liberalism, which however failed to exert significant influence on Chinese politics and society in the mainland, nor on the island of Taiwan during the authoritarian era of one-party rule by the Nationalist Party. In the early twenty-first (...)
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  35. Derong Chen (2011). Metaphorical Metaphysics in Chinese Philosophy: Illustrated with Feng Youlan's New Metaphysics. Lexington Books.
    In Metaphorical Metaphysics in Chinese Philosophy: Illustrated with Feng Youlan's New Metaphysics, Derong Chen examines Chinese philosophy through a critical analysis of Feng Youlan's nnew metaphysics. He views metaphysics in Chinese philosophy as a metaphorical metaphysics separate from Western metaphysics. In examining the historical influences and contemporary reaction to Feng's work, he identify's Feng's system as the continuation of the Chinese philosophical tradition. This approach is most applicable to scholars of comparative philosophy and Chinese philosophy.
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  36. Jiaming Chen (1997). The Trend of Humanism in Contemporary Chinese Philosophy. Philosophy Project, Centre for Modern Chinese Studies, Institute for Chinese Studies, University of Oxford.
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  37. Lai Chen (2007). “After-Sage” Life Pursuits: The Ethical Meaning of Feng Youlan's Xin Shixun. [REVIEW] Frontiers of Philosophy in China 2 (3):363-378.
    Feng Youlan’s Xin Shixun 新世训 (New Treatise on the Way of Life) written in the late 1930s differed from traditional moral teachings because it focused on nonmoral life lessons and how to virtuously pursue success. It advanced an interpretation of traditional virtues as life lessons for young people, so that these virtues could transform an individual life in modern society. Thereby the morals of ancient sages could transfer to the modern, individual, and morality. The problem is just how the ideals (...)
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  38. Chung-Ying Cheng (2011). Preface: New Confucianism as a Philosophy of Humanity and Governance. Journal of Chinese Philosophy 38 (s1):1-2.
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  39. Chung-Ying Cheng & Nicholas Bunnin (eds.) (2002). Contemporary Chinese Philosophy. Wiley-Blackwell.
  40. Zhihua Cheng (2009). Mou Zongsan Zhe Xue Yan Jiu: Dao de de Xing Shang Xue Zhi Ke Neng = Mouzongsan Zhexue Yanjiu: Daode Xingshanxue Zhi Keneng. Ren Min Chu Ban She.
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  41. Hsiao Chieh-Fu, Chu Po-Kung, T'ang I.-Chieh & Lu Yü-San (1971). A Critique of Leftist Chang Tai-Nien's So-Called "Some Characteristics of Classical Chinese Philosophy". Contemporary Chinese Thought 2 (4):196-245.
    As early as January of 1957, at the Peking University Symposium on the Problems of the History of Chinese Philosophy, Chang Tai-nien was already attacking with his glittering words.
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  42. Huang Chun-Chieh (2009). Confucian Thought in Postwar Taiwanese Culture. Contemporary Chinese Thought 41 (1):28-48.
    The article examines the two forms of Confucianism in postwar Taiwan: the state ideology presented in elementary and secondary textbooks, which emphasizes governmental authority; and the intellectual tradition, with a particular emphasis on meeting the challenge of modern Western values.
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  43. Huang Chun-Chieh (2009). The Conservative Trend of Confucianism in Taiwan After World War II. Contemporary Chinese Thought 41 (1):49-69.
    The article discusses the conservative tendency of state Confucianism, particularly its celebration of political leaders and of the uniqueness of Chinese culture as an excuse to oppose Western values and reject political reform.
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  44. T'ang Chun-I. (1959). The Development of Ideas of Spiritual Value in Chinese Philosophy. Philosophy East and West 9 (1/2):32-34.
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  45. T'ang Chün-I. (1974). My Option Between Philosophy and Religion. Contemporary Chinese Thought 5 (4):4-38.
    I wrote this essay for three reasons. First, in proofreading The Reconstruction of the Humanistic Spirit, I felt that this great pile of articles contained only general discourses on the social and cultural problems of China and the Western world but did not mention my own philosophical position and religious faith. Although the pattern and style of the essays in this book might excuse this defect, I was afraid that some of my readers would find it difficult to grasp the (...)
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  46. T'ang Chün-I. (1974). Philosophical Consciousness, Scientific Consciousness, and Moral Reason. Contemporary Chinese Thought 5 (4):72-109.
    We may have different ways of defining the nature of philosophy. One view would take philosophy to be a system of knowledge just like science; only it is a more comprehensive system that includes all science, or rather, it is a synthetic system of knowledge. Another view would take philosophy to be just a reflective and critical attitude. It purports to reflect on methods, postulates, axioms, and fundamental concepts that science relies on to build its knowledge in order to clarify (...)
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  47. T'ang Chün-I. (1973). Cosmologies in Ancient Chinese Philosophy. Contemporary Chinese Thought 5 (1):4-47.
    My discussion in previous chapters was limited to the origin of Chinese culture and its fundamental spirit exhibited in the process of historical development. In what follows, I am going to discuss the spirit of Chinese culture in specific areas such as philosophy of nature, theory of human nature, ideals of moral life, the world of daily living, the world of ideal personalities, and the spirit of art and religion. The center of discussion will be a comparison between Chinese and (...)
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  48. T'ang Chün-I. (1973). On the Direction of the Development of Political Consciousness in the Chinese People in the Past One Hundred Years. Contemporary Chinese Thought 5 (1):86-111.
    In our discussion on the development of political consciousness in the Chinese people in the past one hundred years, we will focus on the upward development made in the course of the reconstruction of the nation. If we simply study the historical facts, the past one hundred years are tragic. But if we study the spirit of the people during this period, we cannot but recognize that the Chinese people have never given up and that they have been constantly struggling (...)
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  49. T'ang Chün-I. (1973). Religious Beliefs and Modern Chinese Culture Part II: The Religious Spirit of Confucianism. Contemporary Chinese Thought 5 (1):48-85.
    As the title suggests, in this part of the essay I am going to discuss in brief the religious spirit of Confucianism.
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  50. Kwan Chun-Keung (2011). Mou Zongsan's Ontological Reading of Tiantai Buddhism. Journal of Chinese Philosophy 38 (2):206-222.
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