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A. T. Nuyen [102]A. Tuan Nuyen [2]
  1. A. T. Nuyen (forthcoming). The Dao of Ethics* The Writings ofIevinas to The DaoDeJingl J J. Journal of Chinese Philosophy.
     
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  2. A. T. Nuyen (2013). The "Mandate of Heaven": Mencius and the Divine Command Theory of Political Legitimacy. Philosophy East and West 63 (2):113-126.
    In Confucius' time, it was supposed that the sovereign had the mandate of heaven (tianming) to rule. Both Confucius and Mencius speak of a legitimate ruler as someone who has such a mandate and of a deposed ruler as someone who has lost it. Commentators have recently turned their attention to what the reference to the mandate of heaven means, as there are implications for the prospects of democracy in a Confucian state. The result is a wide spectrum of views. (...)
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  3. A. T. Nuyen (2012). Confucian Role Ethics. Comparative and Continental Philosophy 4 (1).
    Confucian Role Ethics: A Vocabulary, by Roger T. Ames, The Chinese University Press and The University of Hawai’i Press, 2011, 332 pp., pb. $31.00, ISBN-13: 9780824835767. In his new book, Ames defends his interpretation of Confucian ethics as “role ethics” through a detailed examination of the Confucian vocabulary. Through such vocabulary, we can see that the Confucian self is a being that cultivates itself as it lives and matures in the context of the family and society. As role ethics, Confucianism (...)
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  4. A. T. Nuyen (2011). Balancing Rights and Trust: Towards a Fiduciary Common Future. Asian Philosophy 21 (1):83-95.
    If the current trend is any guide, it looks like we are heading towards a future in which relationships are determined and regulated by rights. In addition to the ?universal human rights? declared soon after the Second World War, other ?universal rights? have been declared and added to the list of rights, such as the rights of the child, the rights of indigenous peoples and so on. A question arises as to whether a world in which our relationships are governed (...)
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  5. A. T. Nuyen (2011). The Kantian Good Will and the Confucian Sincere Will. Journal of Chinese Philosophy 38 (4):526-537.
  6. A. T. Nuyen (2009). Moral Obligation and Moral Motivation in Confucian Role-Based Ethics. Dao: A Journal of Comparative Philosophy 8 (1):1-11.
    How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then (...)
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  7. A. T. Nuyen (2008). Moral Luck and the Punishment of Attempts. Proceedings of the Xxii World Congress of Philosophy 50:499-505.
    In most countries, failed criminal attempts are punished less severely than those that succeed. Many philosophers, including myself, have argued that differential punishment can be justified. However, in a recent paper, Hanna raises objections to defenses of differential punishments, claiming that such policy goes against our “desert intuitions” and also cannot be justified on utilitarian grounds. I argue in this paper that Hanna’s desert-based and utilitarian objections can be undermined. Further, they are valid only within moral theories that take the (...)
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  8. A. T. Nuyen (2008). Moral Luck, Role-Based Ethics and the Punishment of Attempts. International Journal of Applied Philosophy 22 (1):59-69.
    In most countries, failed criminal attempts are punished less severely than those that succeed. Many philosophers, including myself, have argued that differential punishment can be justified. However, in a recent paper, Hanna raises objections to defenses of differential punishment, claiming that such policy goes against our “desert intuitions” and also cannot be justified on utilitarian grounds. I argue in this paper that Hanna’s desert-based and utilitarian objections can be undermined. Further, they are valid only within moral theories that take the (...)
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  9. A. T. Nuyen (2007). Confucian Ethics and "the Age of Biological Control". Philosophy East and West 57 (1):83-96.
    : Ronald Dworkin claims that if we are able to control our own biology, "our most settled convictions will . . . be undermined [and] we will be in a kind of moral free-fall." This is so because he takes moral convictions to be determined by the choices we make against a fixed biological background. It would seem that if Confucian ethics is grounded in ren xing (human nature) and if ren xing refers to a fixed biological background, then the (...)
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  10. A. T. Nuyen (2007). Confucian Ethics as Role-Based Ethics. International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...)
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  11. A. T. Nuyen (2007). Knowing the Unknown and Informed Consent. International Journal of Applied Philosophy 21 (2):213-223.
    It is now widely accepted that experiments using human subjects without their informed consent is unethical. However, in certain kinds of experiment, such as placebo trials, informing participants about what will happen will invalidate research results. Some authors have suggested that the principle of informed consent has to be modified, others claim that ethical concerns can be set aside in the interest of advancing medical research. I argue that these attempts at justifying withholding information from participants are inadequate. Drawing from (...)
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  12. A. T. Nuyen (2005). Sincerity and Vulnerability. American Catholic Philosophical Quarterly 79 (2):327-344.
    The aim of this paper is to explore the perplexity of the notion of sincerity, chiefly by examining Lionel Thrilling’s account in his Sincerity and Authenticity. I will show that his account is problematic if interpreted as a “truthfulness account.” However, I will also show that his basic insight can be preserved in my own account of sincerity as a kind of congruence between the agent’s avowal and those beliefs, feelings, and dispositions that constitute the agent’s “true self.” The latter (...)
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  13. A. T. Nuyen (2004). Lyotard's Postmodern Ethics and Information Technology. Ethics and Information Technology 6 (3):185-191.
  14. A. T. Nuyen (2004). The Contemporary Relevance of the Confucian Idea of Filial Piety. Journal of Chinese Philosophy 31 (4):433–450.
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  15. A. T. Nuyen (2003). Confucianism, Globalisation and the Idea of Universalism. Asian Philosophy 13 (2 & 3):75 – 86.
    The pace of globalisation has quickened considerably in the last ten to fifteen years. The process has yielded benefits but also resulted in conflicts. The benefits would be enhanced if the conflicts could be resolved. One source of conflicts is the desire to maintain cultural identity. Can Confucianism contribute to the working out of a universal global justice that can help resolve conflicts, particularly conflicts of cultural identities? Can it be part of the globalisation process without sacrificing its cultural identity? (...)
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  16. A. T. Nuyen (2003). Love and Respect in the Confucian Family. In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
     
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  17. A. T. Nuyen (2003). The Semblance of Subjectivity. International Studies in Philosophy 35 (2):148-150.
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  18. A. T. Nuyen (2003). The Sovereignty of Taste. Review of Metaphysics 57 (1):148-149.
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  19. A. T. Nuyen (2002). Confucianism and the Idea of Citizenship. Asian Philosophy 12 (2):127 – 139.
    Does Confucianism have anything to contribute to the idea and practice of citizenship? Many critics would argue that it does not, on the grounds that it is inhospitable to values such as individuality, individual rights, equality and democracy. However, these grounds have to be severely qualified. Furthermore, there is no single conception of citizenship, even though the liberal conception stands out as, probably, the most influential one. Recently in the debate on citizenship, many commentators have been highly critical of the (...)
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  20. A. T. Nuyen (2002). Decency. Journal of Value Inquiry 36 (4):499-510.
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  21. A. T. Nuyen (2002). Gary Banham, Kant and the Ends of Aesthetics Reviewed By. Philosophy in Review 22 (3):161-163.
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  22. A. T. Nuyen (2002). Kant on Miracles. History of Philosophy Quarterly 19 (3):309 - 323.
  23. A. T. Nuyen (2002). Rationality, Religiousness, and the Belief in Miracles. Philosophy Today 46 (4):419 - 428.
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  24. A. T. Nuyen (2002). Some Levinasian Reflections on the Argument From Design. Philosophy Today 46 (1):31-40.
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  25. A. T. Nuyen (2001). The "Ethical Anthropic Principle" and the Religious Ethics of Levinas. Journal of Religious Ethics 29 (3):427 - 442.
    Why did Levinas choose Isaiah 45:7 ("I make peace and create evil: I the Lord do all that") as a superscription of his essay on evil? This article explores the role of evil in Levinas's religious ethics. The author discusses the structure of evil as revealed phenomenologically and juxtaposes it to the structure of subjectivity found in the writings of Levinas. The idea of the "ethical anthropic principle," modeled upon the cosmic anthropic principle, is then used to link evil to (...)
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  26. A. T. Nuyen (2001). Confucianism and the Idea of Equality. Asian Philosophy 11 (2):61 – 71.
    It is often supposed that Confucianism is opposed to the idea of equality insofar as the key ideals to which it is committed, such as meritocracy and li , are incompatible with equality. Sympathetic commentators typically defend Confucianism by saying that (a) the Confucian person is not a free-standing individual but a social being embedded in a social structure with different and unequal roles, and (b) social inequality has to be traded in for other values. This paper argues that in (...)
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  27. A. T. Nuyen (2001). Phenomenology of Religion: Levinas and the Fourth Voice. [REVIEW] International Journal for Philosophy of Religion 49 (1):19-31.
  28. A. T. Nuyen (2001). The World Wide Web and the Web of Life. International Journal of Applied Philosophy 15 (1):47-57.
    Heidegger is well known for his views on technology. What would he have to say about the crowning glory of digital technology, the Internet? This paper argues that he would not reject the new technology, which would be just as inauthentic as being delivered over to it. Instead, Heidegger would urge us to reflect critically on it to see how we could develop a free relationship to it. He would say that in order to have a free relationship to it, (...)
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  29. A. T. Nuyen (2000). Levinas and the Euthanasia Debate. Journal of Religious Ethics 28 (1):119 - 135.
    The philosophers' tendency to characterize euthanasia in terms of either the right or the responsibility to die is, in some ways, problematic. Stepping outside of the analytic framework, the author draws out the implications of the ethics of Emmanuel Levinas for the euthanasia debate, tracing the way Levinas's position differs not only from the philosophical consensus but also from the theological one. The article shows that, according to Levinas, there is no ethical case for suicide or assisted suicide. Death cannot (...)
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  30. A. T. Nuyen (2000). Altruism as the Condition of Subjectivity. American Catholic Philosophical Quarterly 74 (4):637-652.
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  31. A. T. Nuyen (2000). Existentialism and the Return to Religion. Philosophy Today 44 (2):169-176.
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  32. A. T. Nuyen (2000). Lévinas and the Ethics of Pity. International Philosophical Quarterly 40 (4):411-421.
    Much has been written on Levinas's ethics. However, there is a problem with his ethical theory that has received little attention in the literature, the problem of moral motivation. Nuyen argues that given what Levinas says about the empirical conditions in which metaphysical responsibility is played out, he stills owes an account of the normative force of such an ethics.
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  33. A. T. Nuyen (2000). Some Levinasian Reflections on Ethics and the Teaching Profession. Journal of Thought 35 (4):9-18.
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  34. A. T. Nuyen (2000). The Dao of Ethics: From the Writings of Levinas to the Daodejing. Journal of Chinese Philosophy 27 (3):287–298.
  35. A. T. Nuyen (2000). The Tao Encounters the West: Chenyang Li, 1999. Asian Philosophy 10 (2):172-176.
    "The Tao Encounters in West" by Chenyang Li is reviewed.
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  36. A. T. Nuyen (1999). Confucianism and the Family: Walter H. Slote & George A. DeVos, 1998. Asian Philosophy 9 (2):147-150.
    Nuyen reviews "Confucianism and the Family" by Walter H. Slote and George A. DeVos.
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  37. A. T. Nuyen (1999). Chinese Philosophy and Western Capitalism. Asian Philosophy 9 (1):71 – 79.
    It is commonly supposed that people of Asia, particularly the ethnic Chinese, subscribe to values which are not conducive to economic progress. The gap between the capitalist West and Asia is often attributed to the 'cultural' factor. Behind such perception is the supposition that capitalism is wholly a product of the West, alien to Asia and cannot be successfully embraced without doing violence to its cultural traditions. Against this position, I argue that classical capitalism is perfectly compatible with the key (...)
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  38. A. T. Nuyen (1999). Lying and Deceiving Moral Choice in Public and Private Life. International Journal of Applied Philosophy 13 (1):69-79.
    Suppose that there are good or morally defensible reasons for not responding truthfully to a question or request for information. Is a lie or a deception better as a means to avoid telling the truth? There are many situations in public and private life in which the answer to this question would serve as a useful moral guide, for instance, clinical situations involving dying patients, educational situations involving young children and personal situations involving close friends. Intuitively, we feel that there (...)
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  39. A. T. Nuyen (1999). Pity. Southern Journal of Philosophy 37 (1):77-87.
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  40. A. T. Nuyen (1999). Vanity. Southern Journal of Philosophy 37 (4):613-627.
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  41. A. T. Nuyen (1999). Walter H. Slote & George A. DeVos: Confucianism and the Family. Asian Philosophy 9:147-149.
     
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  42. A. Tuan Nuyen (1999). Chung Yung and the Greek Conception of Justice. Journal of Chinese Philosophy 26 (2):187-202.
  43. A. Tuan Nuyen (1999). What Does the Free Man Worship? International Journal for Philosophy of Religion 46 (1):35-48.
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  44. A. T. Nuyen (1998). Hume on Animals and Morality. Philosophical Papers 27 (2):93-106.
  45. A. T. Nuyen (1998). Critique of Postmodern Practical Reason. International Studies in Philosophy 30 (4):61-74.
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  46. A. T. Nuyen (1998). Education for Emancipation: Three Lessons. Journal of Thought 33:43-60.
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  47. A. T. Nuyen (1998). Is Kant a Divine Command Theorist? History of Philosophy Quarterly 15 (4):441 - 453.
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  48. A. T. Nuyen (1998). Innocence Well Lost. American Catholic Philosophical Quarterly 72 (3):419-430.
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  49. A. T. Nuyen (1998). Jean-Francois Lyotard: Education for Imaginative Knowledge. In Michael Peters (ed.), Naming the Multiple: Poststructuralism and Education. Bergin & Garvey.
     
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  50. A. T. Nuyen (1998). Just Modesty. American Philosophical Quarterly 35 (1):101 - 109.
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