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A. T. Nuyen [114]A. Tuan Nuyen [2]
  1.  4
    A. T. Nuyen, The Al-Megrahi Case: Derrida on Law, Justice, and Violence.
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  2.  4
    A. T. Nuyen, The "Mandate of Heaven": Mencius and the Divine Command Theory of Political Legitimacy.
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  3. 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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  4. 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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  5.  19
    A. T. Nuyen, Realism, Anti-Realism, and Emmanuel Levinas.
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  6.  65
    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.  29
    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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  8.  39
    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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  9.  42
    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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  10.  11
    A. T. Nuyen (1998). Just Modesty. American Philosophical Quarterly 35 (1):101 - 109.
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  11.  16
    A. T. Nuyen (1989). The Kantian Theory of Metaphor. Philosophy and Rhetoric 22 (2):95 - 109.
    Kant says that ideas have to be linked with sense experience to be meaningful. Rational ideas can be so linked via the "symbolical process" which is a process of creating a similarity (in rules of application) between an idea and its symbol. In this process the imagination goes beyond a concept (which is already linked with sense experience) to another concept in order to say something about the latter. This turns out to be the metaphorical process. For in every metaphor (...)
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  12.  7
    A. T. Nuyen (1992). Lyotard on the Death of the Professor. Educational Theory 42 (1):25-37.
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  13.  16
    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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  14.  18
    A. T. Nuyen (1988). The Role of Reason in Hume's Theory of Belief. Hume Studies 14 (2):372-389.
    It is often supposed that reason plays no role in hume's theory of belief. It is true that for hume belief is a kind of feeling, And "not determined by reason." however, Feeling is only one element of belief, The other element being the inference from an impression to an idea which is the subject of belief. Reason has to do its work in making an inference for there to be any belief. Thus, Hume says that we do not and (...)
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  15.  9
    A. T. Nuyen (1983). Paternalism and Liberty. International Journal of Applied Philosophy 1 (3):27-38.
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  16.  42
    A. Tuan Nuyen (1999). What Does the Free Man Worship? International Journal for Philosophy of Religion 46 (1):35-48.
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  17.  34
    A. T. Nuyen (2004). The Contemporary Relevance of the Confucian Idea of Filial Piety. Journal of Chinese Philosophy 31 (4):433–450.
  18.  11
    A. T. Nuyen (1997). The Trouble with Tolerance. American Catholic Philosophical Quarterly 71 (1):1-12.
  19.  13
    A. T. Nuyen, Faking the Real and Realizing the Fake: From Virtual Reality to Hyperreality.
  20.  1
    A. T. Nuyen (1996). Lyotard's Postmodern Ethics. International Studies in Philosophy 28 (2):75-86.
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  21.  5
    A. T. Nuyen (1996). Postmodern Education as Sublimation. Educational Theory 46 (1):93-103.
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  22.  20
    A. T. Nuyen (1999). Vanity. Southern Journal of Philosophy 37 (4):613-627.
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  23.  12
    A. T. Nuyen (2002). Kant on Miracles. History of Philosophy Quarterly 19 (3):309 - 323.
  24.  10
    A. T. Nuyen, Is Internet Access a Human Right?
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  25.  32
    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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  26.  11
    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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  27.  27
    A. T. Nuyen (1994). Critique of Ideology: Hermeneutics or Critical Theory? [REVIEW] Human Studies 17 (4):419 - 432.
  28.  20
    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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  29.  9
    A. Tuan Nuyen (1999). Chung Yung and the Greek Conception of Justice. Journal of Chinese Philosophy 26 (2):187-202.
  30.  27
    A. T. Nuyen (1981). An Anthropocentric Ethics Towards Animals and Nature. Journal of Value Inquiry 15 (3):215-223.
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  31.  12
    A. T. Nuyen (1998). Hume on Animals and Morality. Philosophical Papers 27 (2):93-106.
  32.  25
    A. T. Nuyen (1990). Sense, Reason and Causality in Hume and Kant. Kant-Studien 81 (1):57-68.
    It is argued that Hume has two notions of causation, one psychological and the other philosophical. Kant's criticism of Hume overlooks the fact that Hume's scepticism is directed only at the latter. At the psychological level, Hume could have accepted Kant's argument without abandoning his own account of causation. The real difference between Hume and Kant is that Hume is not and Kant is concerned with the conditions for the possibility of sense experience. Hume is concerned only with the philosophical (...)
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  33.  24
    A. T. Nuyen (1999). Pity. Southern Journal of Philosophy 37 (1):77-87.
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  34.  35
    A. T. Nuyen (1994). Interpretation and Understanding in Hermeneutics and Deconstruction. Philosophy of the Social Sciences 24 (4):426-438.
    It seems that Derrida objects to Gadamer's hermeneutics on the grounds that it is, as Gadamer puts it, "a discipline that guarantees truth," taking it as something that partakes in the "metaphysics of presence." However, this criticism is based on a misunderstanding of the nature of hermeneutic truth. It would be on target if hermeneutic truth were some kind of universal condition of correspondence. Gadamer has tried to correct this conception of hermeneutic truth in his various attempts at opening a (...)
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  35.  22
    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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  36.  28
    A. T. Nuyen (1994). Kant on God, Immortality, and the Highest Good. Southern Journal of Philosophy 32 (1):121-133.
    Kant claims in the religion that morality leads ineluctably and inevitably to religion. I argue that a moral agent can resist the movement towards religion and still remain moral. My strategy differs from many found in the literature insofar as I do not believe we need to attack the notion of the highest good. I argue instead that the promotion of the highest good can be a moral duty for a rational nonbeliever.
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  37.  23
    A. T. Nuyen (1997). The Nature of Temptation. Southern Journal of Philosophy 35 (1):91-103.
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  38.  26
    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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  39.  35
    A. T. Nuyen (1990). Truth, Method, and Objectivity Husserl and Gadamer on Scientific Method. Philosophy of the Social Sciences 20 (4):437-452.
    There is a common concern in some of the writings of Husserl and Gadamer. It is the concern to defend the legitimacy and dignity of the "human sciences." They argue from the methodological standpoint that the method of the natural sciences leaves out the relationship between the object of inquiry and the inquirer. This relationship plays a key role in "understanding," which is the concem of the human sciences. In explicating it, Husserl and Gadamer stress the role of the community (...)
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  40.  10
    A. T. Nuyen (1995). The Heart of the Kantian Moral Agent. American Catholic Philosophical Quarterly 69 (1):51-62.
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  41. 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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  42.  7
    A. T. Nuyen (1994). Straining the Quality of Mercy. Philosophical Papers 23 (2):61-74.
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  43.  23
    A. T. Nuyen (1989). Art and the Rhetoric of Allusion. Southern Journal of Philosophy 27 (4):495-510.
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  44.  30
    A. T. Nuyen (2004). Lyotard's Postmodern Ethics and Information Technology. Ethics and Information Technology 6 (3):185-191.
  45.  9
    A. T. Nuyen (2002). Rationality, Religiousness, and the Belief in Miracles. Philosophy Today 46 (4):419 - 428.
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  46. 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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  47.  1
    A. T. Nuyen (1995). The Rhetoric of Feminist Writings. Philosophy and Rhetoric 28 (1):69 - 82.
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  48.  18
    A. T. Nuyen (1998). Is Kant a Divine Command Theorist? History of Philosophy Quarterly 15 (4):441 - 453.
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  49.  5
    A. T. Nuyen, Confucianism, the Idea of Min-Pen, and Democracy.
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  50.  23
    A. T. Nuyen (2001). Phenomenology of Religion: Levinas and the Fourth Voice. [REVIEW] International Journal for Philosophy of Religion 49 (1):19-31.
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