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  1. Lynda Birke, Joanna Hockenhull & Emma Creighton (2010). The Horse's Tale: Narratives of Caring for/About Horses. Society and Animals 18 (4):331-347.
    In this paper, we report on a study of people who keep horses for leisure riding; the study was based on a qualitative analysis of written comments made by people keeping horses, focusing on how they care for them and how they describe horse behavior. These commentaries followed participation in an online survey investigating management practices. The responses clustered around two significant themes: the first centered around people’s methods of caring for their animal and the dependence of such care upon (...)
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  2. M. O. U. BO (2007). A Double-Reference Account: Gongsun Long's "White-Horse-Not-Horse" Thesis. Journal of Chinese Philosophy 34 (4):493–513.
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  3. Nicholas Bunnin (2009). The Theory of Names in Plato's Cratylus. Journal of Chinese Philosophy 36 (4):531-540.
  4. Feng Cao (2008). A Return to Intellectual History: A New Approach to Pre-Qin Discourse on Name. [REVIEW] Frontiers of Philosophy in China 3 (2):213-228.
    Discussions of name during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence of Western (...)
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  5. Chung-ying Cheng (2007). Reinterpreting Gongsun Longzi and Critical Comments on Other Interpretations. Journal of Chinese Philosophy 34 (4):537–560.
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  6. Chung-Ying Cheng (1997). Philosophical Significance of Gongsun Long: A New Interpretation of Theory of Zhi as Meaning and Reference. Journal of Chinese Philosophy 24 (2):139-177.
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  7. William Lisle B. Coulson (1905). The Horse: His Life, His Usage, and His End.
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  8. Dan Daor (1979). In Answer to Antony Flew: The Whiteness of Feathers and the Whiteness of Snow. Journal of Chinese Philosophy 6 (1):37-53.
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  9. Michael Fores (forthcoming). Newton on a Horse: 1 a Critique of the Historiographies Of'technologv And'modernity'. History of Science.
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  10. Chris Fraser, School of Names. Stanford Encyclopedia of Philosophy.
    The “School of Names” ming jia ) is the traditional Chinese label for a diverse group of Warring States (479-221 B.C.) thinkers who shared an interest in language, disputation, and metaphysics. They were notorious for logic-chopping, purportedly idle conceptual puzzles, and paradoxes such as “Today go to Yue but arrive yesterday” and “A white horse is not a horse.” Because reflection on language in ancient China centered on “names”.
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  11. Yiu-Ming Fung (2008). School of Names. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge
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  12. Yiu-ming Fung (2007). A Logical Perspective on "Discourse on White-Horse". Journal of Chinese Philosophy 34 (4):515–536.
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  13. E. H. Gombrich (1973). Meditations on a Hobby Horse, or, the Roots of Artistic Form.
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  14. Long Gongsun (1952/1973). The Works of Kung-Sun Lung-Tzu. Westport, Conn.,Hyperion Press.
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  15. Chad Hansen (2007). Prolegomena to Future Solutions to "White-Horse Not Horse". Journal of Chinese Philosophy 34 (4):473–491.
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  16. S. John D. Boyd (1991). Christian Mythos as Theme in Chesterton's The Ballad of the White Horse. Thought: A Journal of Philosophy 66 (2):161-178.
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  17. Ian Johnston (2004). The Gongsun Longzi: A Translation and an Analysis of its Relationship to Later Mohist Writings. Journal of Chinese Philosophy 31 (2):271–295.
  18. Kao Kung-Yi & Diane B. Obenchain (1975). Kung-Sun Lung's Chih Wu Lun and Semantics of Reference and Predication. Journal of Chinese Philosophy 2 (3):285-324.
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  19. Karyn Lai (2008). An Introduction to Chinese Philosophy. Cambridge University Press.
    This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn and Warring States periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and interpretations by scholars up (...)
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  20. Whalen Lai (1997). Kung-Sun Lung on the Point of Pointing: The Moral Rhetoric of Names. Asian Philosophy 7 (1):47 – 58.
    Graham compares Kung?sun Lung's ?White Horse not Horse? [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, ?Sword is not Blade?. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ?hilt plus blade? is more than blade, then via analogia, White Horse as ?white plus horse? is more than the part that is just ?horse?. Graham had taken over (...)
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  21. Whalen Lai (1995). White Horse Not Horse: Making Sense of a Negative Logic. Asian Philosophy 5 (1):59 – 74.
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have been removed?show (...)
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  22. Thierry Lucas (1993). Hui Shih and Kung Sun Lung an Approach From Contemporary Logic. Journal of Chinese Philosophy 20 (2):211-255.
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  23. Im Manyul (2007). Horse-Parts, White-Parts, and Naming: Semantics, Ontology, and Compound Terms in the White Horse Dialogue. Dao: A Journal of Comparative Philosophy 6 (2):167-185.
    In this article I argue against Chad Hansen’s version of the “White Horse Dialogue” (Baimalun) of Gongsun Longzi as intelligible through writings of the later Moists. Hansen regards the Baimalun as an attempt to demonstrate how the compound baima, “white horse,” is correctly analyzed in one of the Moist ways of analyzing compound term semantics but not the other. I present an alternative reading in which the Baimalun arguments point out, via reductio, the failure of either Moist analysis; in particular (...)
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  24. Bo Mou (2007). A Double-Reference Account: Gongsun Long's "White-Horse-Not-Horse" Thesis. Journal of Chinese Philosophy 34 (4):493-513.
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  25. Nikki Savvides (2012). Communication as a Solution to Conflict: Fundamental Similarities in Divergent Methods of Horse Training. Society and Animals 20 (1):75-90.
    This paper examines the ways in which two methods of horse training generally considered divergent approach the concepts of partnership and conflict in human-horse relations. It focuses on finding similarities between the methods, both of which, it is argued, demonstrate the significance of communication in improving human-horse relations. Using interview material, the paper analyzes the practices and beliefs of individuals involved in natural horsemanship. In doing so the paper shows that communication between human and horse works to promote relations between (...)
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  26. Stephen Smith (2011). Becoming Horse in the Duration of the Moment: The Trainer's Challenge. Phenomenology and Practice 5 (1):7-26.
    Language skirts the somatic fringes of the moment, particularly in practices where the powers of human speech and writing seem nullified. Horse training is one such practice. We tell stories of horse training that sensitize us and bring us close to creatures whose movements, resonating with our own, connect us to a prelinguistic, animate world. In so doing, we bridge the gap between the reflective detachment of our customary, wordy practices and the wordlessness of pre-reflective animality. Yet a phenomenological discursiveness (...)
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  27. Rolf Trauzettel (1999). A Sophlsm by the Ancient Philosopher Gongsun Long: Jest, Satire, Irony - or is There a Deepeh Significance? Journal of Chinese Philosophy 26 (1):21-36.
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  28. Ernstjoachim Vierheller (1993). Object Language and Meta-Language in the Gongsun-Long-Z0069. Journal of Chinese Philosophy 20 (2):181-209.
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  29. Helmolt Vittinghoff (2001). Chapter 7: Dialecticians/Logicians (Mingjia) and Their Teachings. Journal of Chinese Philosophy 28 (1&2):165–172.
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  30. Yujiang Wu, Long Gongsun & Xingyu Wu (2001). Gongsun Longzi Jiao Shi.
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  31. Jinmei Yuan (2010). ZHAI, Jincheng 翟錦程, the Study of the Theories of Ming 名 (Name) in the Pre-Qin Period 先秦名家研究. Dao: A Journal of Comparative Philosophy 9 (2):253-255.
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  32. Changzhong Zhou (1991). Gongsun Long Zi Xin Lun = Gongsun Lungzi Xinlun : He Xi Fang Zhe Xue di Bi Jiao Yan Jiu. Monograph Collection (Matt - Pseudo).
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  33. Yunzhi Zhou & Long Gongsun (1994). Gongsun Longzi Zheng Ming Xue Shuo Yan Jiu Jiao Quan, Jin Yi, Pou Xi, Zong Lun.
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