David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
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.
Youlan Feng (1983). A History of Chinese Philosophy. Princeton University Press.
Nicholas F. Gier (2001). The Dancing. Philosophy East and West 51 (2):280-305.
Nicholas F. Gier (2001). The Dancing Ru: A Confucian Aesthetics of Virtue. Philosophy East and West 51 (2):280-305.
kurtis hagen (2000). A Critical Review of Ivanhoe on Xunzi. Journal of Chinese Philosophy 27 (3):361–373.
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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