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  1. Roger T. Ames (2002). Observing Ritual “Proprietyli” as Focusing the “Familiar” in the Affairs of the Day. Dao: A Journal of Comparative Philosophy 1 (2):143-156.
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  2. Paul Boshears (2013). Translating Chinese Classics in a Colonial Context: James Legge and His Two Versions of the Zhongyong, by Hui Wang, Peter Lang. [REVIEW] Comparative and Continental Philosophy 4 (1):166 - 167.
    Translating Chinese Classics in a Colonial Context: James Legge and His Two Versions of the Zhongyong, by Hui Wang, Peter Lang Content Type Journal Article Pages 166-167 Authors Paul Boshears, Europäische Universität für Interdisziplinäre Studien/The European Graduate School Journal Comparative and Continental Philosophy Online ISSN 1757-0646 Print ISSN 1757-0638 Journal Volume Volume 4 Journal Issue Volume 4, Number 1 / 2012.
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  3. Yun Chen (2009). Revealing the Dao of Heaven Through the Dao of Humans: Sincerity in the Doctrine of the Mean. [REVIEW] Frontiers of Philosophy in China 4 (4):537-551.
    In Zhongyong 中庸 (The Doctrine of the Mean), cheng 诚 (sincerity) is the “Dao of all Daos”, the “virtue of all virtues”, and thus connects the Dao of humans and that of Heaven. The Dao of humans can reveal the sincerity in the Dao of Heaven in two approaches: to contemplate on sincerity and to conduct in sincerity. Meanwhile, sincerity in the Dao of Heaven is unfolded in everything’s seeking for its own nature and destiny, thus the most fundamental approach (...)
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  4. Kenneth W. Holloway (2004). Focusing the Familiar: A Translation and Philosophical Interpretation of the Zhongyong. Journal of Chinese Philosophy 31 (1):129–131.
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  5. Whalen Lai (2010). On “Trust and Being True”: Toward a Genealogy of Morals. Dao: A Journal of Comparative Philosophy 9 (3):257-274.
    This Nietzschesque “genealogy of morals” presents the Confucian virtue of xin (trust and true) so basic to friendship as a civic virtue rooted among social equals. Among non-equals, a servant has to prove his trustworthiness but not yet vice versa. The script 信 ( xin ) tells of living up to one’s words. Yanxing 言行 (speech and action) describes actively keeping a verbal promise. The Agrarian school endorses xin as the primary virtue in its utopia of virtual equals. It knew (...)
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  6. Chenyang Li (2004). Zhongyong as Grand Harmony: An Alternative Reading to Ames and Hall's Focusing the Familiar. Dao: A Journal of Comparative Philosophy 3 (2):173-188.
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  7. Ronnie Littlejohn (2004). The Giant Forge and the Great Ironsmith: Revisiting the Implications of the Wu Xing Physics of the Zhongyong. Dao: A Journal of Comparative Philosophy 3 (2):205-215.
  8. Peimin Ni (2004). Reading Zhongyong as a Gongfu Instruction: Comments on Focusing the Familiar. Dao: A Journal of Comparative Philosophy 3 (2):189-203.
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  9. A. Tuan Nuyen (1999). Chung Yung and the Greek Conception of Justice. Journal of Chinese Philosophy 26 (2):187-202.
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  10. Pang Pu (2009). The Doctrine of the Mean (Zhongyong) and Division Into Three. Contemporary Chinese Thought 40 (4):10-23.
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  11. May Sim (2004). Harmony and the Mean in theNicomachean Ethics and theZhongyong. Dao: A Journal of Comparative Philosophy 3 (2):253-280.
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  12. Nathan Sivin (2004). On Some Dimensions of the Zhongyong. Dao: A Journal of Comparative Philosophy 3 (2):167-172.
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  13. Richard N. Stichler (2004). Interpreting the Zhongyong: Was Confucius a Sophist or an Aristotelian? Dao: A Journal of Comparative Philosophy 3 (2):235-251.
  14. Wenyu Xie (2011). The Concept of Junzi in the Zhongyong. Frontiers of Philosophy in China 6 (4):501-520.
    The concept of junzi is the central issue in the Zhongyong , one of the most important Confucian books. A junzi leads a life starting with the original disposition of cheng 诚(being truthful to the real self). This paper analyzes the disposition of cheng to reveal two kinds of good in human existence, that is, the natural good, which is present in cheng ; and the idea of good, which is a conceptualization of the natural good. The natural good is (...)
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  15. Keqian Xu (2012). A Synthetic Comprehension of the Way of Zhong in Early Confucian Philosophy. Frontiers of Philosophy in China 7 (3):422-438.
    Zhong 中 is a very important philosophical concept in early Confucianism. Both the received ancient Confucian classics and the newly discovered ancient bamboo manuscripts tell us that adhering to the principle of zhong was an important charge that had been transmitted and inherited by early ancient Chinese political leaders from generation to generation. Confucius and his followers adopted the concept of zhong and further developed it into a sophisticated doctrine, which is usually called zhongdao 中道 (the Way of zhong) or (...)
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