Search results for 'A. Tuan Nuyen' (try it on Scholar)

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  1. A. Tuan Nuyen (1999). What Does the Free Man Worship? International Journal for Philosophy of Religion 46 (1):35-48.score: 870.0
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  2. A. Tuan Nuyen (1999). Chung Yung and the Greek Conception of Justice. Journal of Chinese Philosophy 26 (2):187-202.score: 870.0
  3. A. T. Nuyen (1999). Confucianism and the Family: Walter H. Slote & George A. DeVos, 1998. Asian Philosophy 9 (2):147-150.score: 780.0
    Nuyen reviews "Confucianism and the Family" by Walter H. Slote and George A. DeVos.
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  4. A. T. Nuyen (2011). Balancing Rights and Trust: Towards a Fiduciary Common Future. Asian Philosophy 21 (1):83-95.score: 600.0
    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 (1998). Is Kant a Divine Command Theorist? History of Philosophy Quarterly 15 (4):441 - 453.score: 540.0
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  6. A. T. Nuyen (1991). Book Reviews : Joel C. Weinsheimer, Gadamer's Hermeneutics: A Reading of Truth and Method. Yale University Press, New Haven, CT/London, 1988. Pp. Xii, 278, US $12.95 (Paper. [REVIEW] Philosophy of the Social Sciences 21 (1):133-136.score: 540.0
  7. A. T. Nuyen (1991). A Heideggerian Existential Ethics for the Human Environment. Journal of Value Inquiry 25 (4):359-366.score: 540.0
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  8. A. T. Nuyen (1986). Hume's Justice as a Collective Good. Hume Studies 12 (1):39-56.score: 540.0
  9. A. T. Nuyen (1999). Walter H. Slote & George A. DeVos: Confucianism and the Family. Asian Philosophy 9:147-149.score: 540.0
     
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  10. A. Nuyen (2013). Review Articles. Comparative and Continental Philosophy 4 (1):141 - 150.score: 520.0
    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 is distinct from the Western tradition and its Greek roots. However, in order to highlight the contrast between Confucianism and the Western tradition, Ames paints a (...)
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  11. A. T. Nuyen (2000). Lévinas and the Ethics of Pity. International Philosophical Quarterly 40 (4):411-421.score: 480.0
    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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  12. Anh Tuan Nuyen (2011). Confucian Role-Based Ethics and Strong Environmental Ethics. Environmental Values 20 (4):549 - 566.score: 450.0
    Onora O'Neill has argued that an obligations-based anthropocentric ethics can support strong environmentalism. However, the value that non-human nature has in such ethics is still ultimately instrumental. I will argue in this paper that while O'Neill's ethics is conceptually close enough to Confucian role-based ethics, the latter allows that non-human nature can have a non-instrumental value and thus can support a robust environmentalism while remaining anthropocentric.
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  13. Yi-Fu Tuan (1999). A Sketch. In James D. Proctor & David Marshall Smith (eds.), Geography and Ethics: Journeys in a Moral Terrain. Routledge. 106.score: 420.0
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  14. A. T. Nuyen (2009). Moral Obligation and Moral Motivation in Confucian Role-Based Ethics. Dao: A Journal of Comparative Philosophy 8 (1):1-11.score: 360.0
    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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  15. A. T. Nuyen (2001). The "Ethical Anthropic Principle" and the Religious Ethics of Levinas. Journal of Religious Ethics 29 (3):427 - 442.score: 300.0
    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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  16. A. T. Nuyen (2001). Confucianism and the Idea of Equality. Asian Philosophy 11 (2):61 – 71.score: 300.0
    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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  17. A. T. Nuyen (1990). Truth, Method, and Objectivity Husserl and Gadamer on Scientific Method. Philosophy of the Social Sciences 20 (4):437-452.score: 300.0
    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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  18. A. T. Nuyen (1994). Interpretation and Understanding in Hermeneutics and Deconstruction. Philosophy of the Social Sciences 24 (4):426-438.score: 300.0
    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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  19. A. T. Nuyen (1999). Lying and Deceiving Moral Choice in Public and Private Life. International Journal of Applied Philosophy 13 (1):69-79.score: 300.0
    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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  20. A. T. Nuyen (1999). Chinese Philosophy and Western Capitalism. Asian Philosophy 9 (1):71 – 79.score: 300.0
    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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  21. A. T. Nuyen (2002). Confucianism and the Idea of Citizenship. Asian Philosophy 12 (2):127 – 139.score: 300.0
    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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  22. A. T. Nuyen (2007). Confucian Ethics as Role-Based Ethics. International Philosophical Quarterly 47 (3):315-328.score: 300.0
    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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  23. A. T. Nuyen (2000). Levinas and the Euthanasia Debate. Journal of Religious Ethics 28 (1):119 - 135.score: 300.0
    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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  24. A. T. Nuyen (2003). Confucianism, Globalisation and the Idea of Universalism. Asian Philosophy 13 (2 & 3):75 – 86.score: 300.0
    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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  25. A. T. Nuyen (2007). Confucian Ethics and "the Age of Biological Control". Philosophy East and West 57 (1):83-96.score: 300.0
    : 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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  26. A. T. Nuyen (1994). Kant on God, Immortality, and the Highest Good. Southern Journal of Philosophy 32 (1):121-133.score: 300.0
    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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  27. A. T. Nuyen (2007). Knowing the Unknown and Informed Consent. International Journal of Applied Philosophy 21 (2):213-223.score: 300.0
    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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  28. A. T. Nuyen (1990). Sense, Reason and Causality in Hume and Kant. Kant-Studien 81 (1):57-68.score: 300.0
    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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  29. A. T. Nuyen (2008). Moral Luck, Role-Based Ethics and the Punishment of Attempts. International Journal of Applied Philosophy 22 (1):59-69.score: 300.0
    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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  30. A. T. Nuyen (1989). The Kantian Theory of Metaphor. Philosophy and Rhetoric 22 (2):95 - 109.score: 300.0
    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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  31. 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.score: 300.0
    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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  32. A. T. Nuyen (2012). Confucian Role Ethics. Comparative and Continental Philosophy 4 (1).score: 300.0
    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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  33. A. T. Nuyen (1998). The Politics of Emancipation: From Self to Society. [REVIEW] Human Studies 21 (1):27-43.score: 300.0
    Emancipation is a legitimate human interest. It may be said that Foucault in his last works is concerned with putting forward a strategy for emancipation. The strategy consists in an aesthetic construction of the self. It is argued that this strategy ultimately fails and that, instead of retreating to the self, we need to return to the community level and to examine the rules of discourse that operate there. Contrary to Foucault's strategy, Habermas argues that what we need is a (...)
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  34. A. T. Nuyen (2005). Sincerity and Vulnerability. American Catholic Philosophical Quarterly 79 (2):327-344.score: 300.0
    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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  35. A. T. Nuyen (1982). Morality and the Grammar of Non-Action. Southern Journal of Philosophy 20 (1):111-119.score: 300.0
    Having explicated "refraining," "omitting," "failing" and "letting happen," it is argued that these cases are not actions but decisions, Having consequences for which one may be blamed or praised. To blame or praise properly we need a clear concept of responsibility. Extending h l a hart's "role-Responsibility," it is suggested that there are "official, Causal" and "casual" role-Responsibilities. The first two involve some people's rights--The last does not--And not discharging them is more serious.
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  36. A. T. Nuyen (2008). Moral Luck and the Punishment of Attempts. Proceedings of the Xxii World Congress of Philosophy 50:499-505.score: 300.0
    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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  37. A. T. Nuyen (2001). The World Wide Web and the Web of Life. International Journal of Applied Philosophy 15 (1):47-57.score: 300.0
    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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  38. A. T. Nuyen (1988). The Role of Reason in Hume's Theory of Belief. Hume Studies 14 (2):372-389.score: 300.0
    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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  39. A. T. Nuyen (2004). The Contemporary Relevance of the Confucian Idea of Filial Piety. Journal of Chinese Philosophy 31 (4):433–450.score: 240.0
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  40. A. T. Nuyen (1981). An Anthropocentric Ethics Towards Animals and Nature. Journal of Value Inquiry 15 (3):215-223.score: 240.0
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  41. A. T. Nuyen (2004). Lyotard's Postmodern Ethics and Information Technology. Ethics and Information Technology 6 (3):185-191.score: 240.0
  42. A. T. Nuyen (1990). Some Heideggerian Reflections on Euthanasia. Metaphilosophy 21 (1-2):133-140.score: 240.0
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  43. A. T. Nuyen (1994). Critique of Ideology: Hermeneutics or Critical Theory? [REVIEW] Human Studies 17 (4):419 - 432.score: 240.0
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  44. A. T. Nuyen (1989). Art and the Rhetoric of Allusion. Southern Journal of Philosophy 27 (4):495-510.score: 240.0
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  45. A. T. Nuyen (2002). Kant on Miracles. History of Philosophy Quarterly 19 (3):309 - 323.score: 240.0
  46. A. T. Nuyen (1999). Pity. Southern Journal of Philosophy 37 (1):77-87.score: 240.0
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  47. A. T. Nuyen (2002). Decency. Journal of Value Inquiry 36 (4):499-510.score: 240.0
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  48. A. T. Nuyen (1999). Vanity. Southern Journal of Philosophy 37 (4):613-627.score: 240.0
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  49. A. T. Nuyen (2001). Phenomenology of Religion: Levinas and the Fourth Voice. [REVIEW] International Journal for Philosophy of Religion 49 (1):19-31.score: 240.0
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