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  1.  3
    Jacob Bender (2016). Justice as the Practice of Non-Coercive Action: A Study of John Dewey and Classical Daoism. Asian Philosophy 26 (1):20-37.
    ABSTRACTIn this essay, I will argue for an understanding of justice that is grounded in our imperfect world by drawing upon the works of John Dewey and the Classical Daoist philosophers. It will require a reconstructed understanding of persons as a field/continuum of interrelations and an updated understanding of human action and agency. This understanding of justice takes the form of non-coercive action, interaction that respects the particularity of each lived situation. The practice culminates in an ability to respond to (...)
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  2. Georgy Buntilov (2016). Common Narratives in Discourses on National Identity in Russia and Japan. Asian Philosophy 26 (1):1-19.
    ABSTRACTThis article discusses some common narratives found in discourses on national identity in Russia and Japan, and their temporal transformations reflecting the needs of a nation as it becomes a colonial empire. National identity discourse is examined from the viewpoint of national antagonism arising from an external threat. Russian and Japanese intellectuals, with their vastly different historical and cultural heritage, have dwelled upon similar issues pertaining to modernization of the state and adoption or rejection of foreign ideas and ways of (...)
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  3.  2
    Wai Wai Chiu (2016). Zhuangzi’s Idea of ‘Spirit’: Acting and ‘Thinging Things’ Without Self-Assertion. Asian Philosophy 26 (1):38-51.
    ABSTRACTIn contrast to his contemporaries who take the heart–mind as the ruler of a person, Zhuangzi suggests that one’s action is guided by the spirit. Questions arise as one articulates the function of spirit and its relationship with the heart–mind. In this article, I articulate the relationship between heart–mind and spirit to show three points: first, spirit is a kind of qi 氣 that can be tied or run smoothly, or rather the mechanism triggered by the functioning of smooth qi. (...)
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  4. Jeremiah Lasquety-Reyes (2016). In Defense of Hiya as a Filipino Virtue. Asian Philosophy 26 (1):66-78.
    ABSTRACTThe Filipino concept of hiya, often translated as ‘shame’ or ‘embarrassment’, has often received ambivalent or negative interpretations. In this article I make an important distinction between two kinds of hiya: the hiya that is suffered as shame or embarrassment and the hiya that is an active and sacrificial self-control of one’s individual wants for the sake of other people. I borrow and reappropriate this distinction from Aquinas’ virtue ethics. This distinction not only leads to a more positive appraisal of (...)
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  5.  4
    David Machek (2016). Beyond Sincerity and Pretense: Role-Playing and Unstructured Self in the Zhuangzi. Asian Philosophy 26 (1):52-65.
    ABSTRACTThis article engages with a recent view that the Daoist Classic Zhuangzi advances an alternative to the Confucian role-ethics. According to this view, Zhuangzi opposes the Confucian idea that we should play our social roles with sincerity and instead argues that we should take the liberty to detach ourselves from the roles we play and ‘pretend’ them. It is argued in this article that Zhuangzi’s ideal of role-playing is based neither on sincerity nor on pretense. Instead, it is akin to (...)
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  6. Hong-Kyu Park & Nam-Lin Hur (2016). Chosŏn-Centrism and Japan-Centrism in the Eighteenth Century: Han Wŏn-Chin Vs. Motoori Norinaga. Asian Philosophy 26 (1):79-97.
    ABSTRACTThe eighteenth century was a peaceful era for East Asia, ruled by the emperors of Ching. However, intellectuals who refused to accept the Great Ching order appeared in Chosŏn and Japan. They developed homeland-centric ideologies. This article compares the Han Wŏn-chin ‘s Chosŏn-centrism with the Motoori Norinaga ’s Japan-centrism. There is a lot of research about the Norinaga’s Japan-centrism in Japanese academia, which contains both aspects of the culture theory and order theory. In Korea, however, discourse about Chosŏn-centrism is still (...)
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