David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Dao: A Journal of Comparative Philosophy 3 (1):85-107 (2003)
Xunzi was chronologically the third of the three great Confucian thinkers of Chinaâs classical period, after Confucius and Mencius. Having produced the most comprehensive philosophical system of that period, he occupies a place in the development of Chinese philosophy comparable to that of Aristotle in the Western philosophical tradition. This essay reveals how Xunziâs understanding of virtue and moral development dovetailed with his positions on ritual propriety, the attunement of names, the relation betweenli (patterns) andlei (categories), and his view ofdao (the way) in general. I have argued for a constructivist understanding of each of these aspects of Xunziâs philosophy in some detail elsewhere (see Hagen 2000, 2001, 2002, 2003), and so here I will just briefly review a few key points before addressing their relation to moral development
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References found in this work BETA
Roger T. Ames & Henry Rosemont, Jr (1999). The Analects of Confucius: A Philosophical Translation. Ballantine.
Benjamin I. Schwartz (1985). The World of Thought in Ancient China. Belknap Press of Harvard University Press.
David S. Nivison & Bryan W. Van Norden (1996). The Ways of Confucianism Investigations in Chinese Philosophy.
A. C. Graham (1992). Disputers of the Tao: Philosophical Argument in Ancient China. Philosophical Review 101 (3):717-719.
Donald J. Munro (1969). The Concept of Man in Early China. Stanford, Calif.,Stanford University Press.
Citations of this work BETA
Winnie Sung (2012). Ritual in the Xunzi: A Change of the Heart/Mind. Sophia 51 (2):211-226.
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