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 6 (4):397-411 (2007)
Wei-mingâs discourse has been badly understood by some Western philosophers who study Confucianism. I suggest that this misunderstanding stems from the fact that these philosophers fail to realize that Confucian discourse is in an entirely different register from Western philosophical discourse. I then propose my own preliminary definition of Confucian discourse in five points and present a structural analysis of a text by Tu Wei-ming. Finally, I consider which features of Tuâs discourse can properly be called Confucian. The answer to this question reflects not only on Tu but also on Confucian discourse and the study of Confucianism in general.
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References found in this work BETA
Søen Kierkegaard & Walter Lowrie (1941). Concluding Unscientific Postscript. Princeton University Press for American-Scandinavian Foundation.
Chad Hansen (2004). The Normative Impact of Comparative Ethics: Human Rights. In Kwong-loi Shun & David B. Wong (eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. Cambridge 72--99.
Robert Cummings Neville (2003). Response to Bryan W. Van Norden's Review of "Boston Confucianism". [REVIEW] Philosophy East and West 53 (3):417-420.
Eske MOllgaard (2004). Doctrine and Discourse in Wang Yangming's Essay "Pulling Up the Root and Stopping Up the Source". Journal of Chinese Philosophy 31 (3):377–388.
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