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Ann A. Pang-White [22]Ann Ann Pang-White [1]
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Profile: Ann A. Pang-White (University of Scranton)
  1.  63
    Ann A. Pang-White (2013). Zhu Xi on Family and Women. Journal of Chinese Philosophy 40 (3-4):436-455.
    This article reappraises Zhu Xi's philosophy of women. First, it examines Zhu's descriptive texts. Second, it analyzes Zhu's didactic texts on li, qi, yin, yang, and gender. It finds that (i) surprisingly Zhu exhibited a level of flexibility toward women on subjects of education, property rights, and household management; (ii) his view on the male/yang and female/yin relationship was inconsistent; and (iii) improvement on Zhu's social-political teaching on women's role could result from a more consistent development of his metaphysics. When (...)
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  2.  64
    Ann A. Pang-White (2013). Zhu Xi on Family and Women: Challenges and Potentials. Journal of Chinese Philosophy 40 (3-4):436-455.
    This article reappraises Zhu Xi's philosophy of women. First, it examines Zhu's descriptive texts. Second, it analyzes Zhu's didactic texts on li, qi, yin, yang, and gender. It finds that (i) surprisingly Zhu exhibited a level of flexibility toward women on subjects of education, property rights, and household management; (ii) his view on the male/yang and female/yin relationship was inconsistent; and (iii) improvement on Zhu's social-political teaching on women's role could result from a more consistent development of his metaphysics. When (...)
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  3.  25
    Ann A. Pang-White (2009). Reconstructing Modern Ethics: Confucian Care Ethics. Journal of Chinese Philosophy 36 (2):210-227.
    Modern mainstream ethical theories with its overemphasis on autonomy and non-interference have failed to adequately respond to contemporary social problems. A new ethical perspective is very much needed. Thanks to Carol Gilligan's 1982 groundbreaking work, 'In a Different Voice' , we now not only have virtue and communitarian ethicists, but also a group of feminist philosophers, charting a new direction for ethics that tempers modern ethics' obsession with autonomy, contractual rights, and abstract rules. Nel Noddings, in her 'Caring: A Feminine (...)
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  4.  9
    Ann A. Pang-White (2011). Caring in Confucian Philosophy. Philosophy Compass 6 (6):374-384.
    This article examines the intersections of Confucian philosophy and feminist ethics of care. It explains the origins and contribution of care ethics to modern ethical discourse and the controversy that surrounds this ethical theory. The article discusses the emergence of comparative research on the compatibility (or incompatibility) of Confucian ren and feminist care. It first explores the question whether it is philosophically feasible to disassociate Confucian ren from its historical context by deploying it for contemporary feminist debates, especially considering that, (...)
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  5.  14
    Ann A. Pang-White (2006). Analogy and Comparative Philosophy: A Hermeneutic Retrieval of Confucius and Aquinas. Society of Asian and Comparative Philosophy Forum 23.
  6.  8
    Ann A. Pang-White (2009). Chinese Philosophy and Woman: Is Reconciliation Possible? American Philosophical Association Newsletter 9 (1):1-2.
    Is a reconciliation possible between Chinese philosophy and woman when taking into account infamous gender-oppressive cultural practices such as foot-binding, concubinage, etc., in premodern Chinese societies? The article tackles the complexity of the subject by calling the readers' attention to texts from Confucian classics that indeed support intellectual equality of the sexes and classless access to education, while noting diverging historical cultural evidences of women's education and their social status in premodern, modern, and postmodern Chinese societies. The article challenges the (...)
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  7. Ann A. Pang-White (2011). Friendship and Happiness: Why Matter Matters in Augustine's Confessions. In Richard C. Taylor David Twetten & Michael Wreen (eds.), Tolle Lege: Essays on Augustine & on Medieval Philosophy in Honor of Roland J. Teske. Marquette University Press 175-195.
    This paper presents a refreshing new reading of Augustine's view on matter. It argues that Augustine's evolving view on matter from the negative to the positive, from the overly simplistic understanding of matter as something purely physical to a nuanced view of spiritual matter, played an essential role in the Confessions. Matter, in this new understanding, accounts for both space and time. As Augustine matured as a thinker, he saw matter's potentiality also positively as possibility for grace for the embodied (...)
     
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  8.  1
    Ann A. Pang-White (2016). Introduction: Rereading the Canon. In The Bloomsbury Research Handbook of Chinese Philosophy and Gender (London, UK: Bloomsbury Academic). 1-21.
    The Introductory chapter explains the purpose of the book. To this aim, the chapter contains four subsections: (1)Bring the Past Into the Present, (2)Multiculturalism and Liberal Feminism: Is the Rift Between Them Necessary?, (3)Development of Gender Discourse in Chinese Culture and Thought, (4)Purpose of This Volume and Its Four Main Parts, and (5) What's Next? A Way Forward. Excerpt: "Chinese philosophy, broadly construed, in its varied roots and forms has approximately three thousand years of history, and it continues to exert (...)
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  9.  1
    Ann A. Pang-White (2016). Non-Self, Agency, and Women: Buddhism’s Modern Transformation. In The Bloomsbury Research Handbook of Chinese Philosophy and Gender (London, UK: Bloomsbury Academic). 331-356.
    In “Non-self, Agency, and Women: Buddhism’s Modern Transformation,” Ann A. Pang-White argues that “non-self (anātman 無我)” and “emptiness (śūnyatā 空)” necessarily entail nonduality. Buddha nature is neither male nor female. Nonetheless, conflicting teachings are found in various Theravada and Mahayana texts. The more conservative texts have historically resulted in long-standing patriarchal practices: Buddhist nuns receive much less respect and financial support than monks, often facing the possibility of extinction. In Taiwan, however, in a complete reversal, Buddhist nuns outnumber male monks (...)
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  10.  1
    Ann A. Pang-White (2016). Neo-Confucians and Zhu Xi on Family and Woman: Challenges and Potentials. In The Bloomsbury Research Handbook of Chinese Philosophy and Gender,. 69-88.
    In Chinese philosophy’s encounter with modernity and feminist discourse, Neo-Confucianism often suffered the most brutal attacks and criticisms. In “Neo-Confucians and Zhu Xi on Family and Woman: Challenges and Potentials,” Ann A. Pang-White investigates Song Neo-Confucians’ views (in particular, that of Zhu Xi) on women by examining the Classified Conversations of Zhu Xi (Zhuzi Yulei),the Reflections on Things at Hand (Jinsi Lu), Further Reflections on Things at Hand (Xu Jinsi Lu), and other texts. Pang-White also takes a close look at (...)
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  11.  1
    Ann A. Pang-White (2016). Neo-Confucians and Zhu Xi on Family and Woman: Challenges and Potentials,”. In The Bloomsbury Research Handbook of Chinese Philosophy and Gender. 69-88.
    In Chinese philosophy’s encounter with modernity and feminist discourse, Neo-Confucianism often suffered the most brutal attacks and criticisms. In “Neo-Confucians and Zhu Xi on Family and Woman: Challenges and Potentials,” Ann A. Pang-White investigates Song Neo-Confucians’ views (in particular, that of Zhu Xi) on women by examining the Classifi ed Conversations of Zhu Xi (Zhuzi Yulei), the Reflections on Things at Hand (Jinsi Lu), Further Reflections on Things at Hand (Xu Jinsi Lu), and other texts. Pang-White also takes a close (...)
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  12. Ann A. Pang-White (1994). Augustine on Divine Foreknowledge and Human Free Will. Revue Des Études Augustiniennes 40:417-431.
  13.  26
    Ann A. Pang-White (2003). Augustine, Akrasia, and Manichaeism. American Catholic Philosophical Quarterly 77 (2):151-169.
    This paper examines Augustine’s analysis of the possible causes of akrasia and suggests that an implicit two-phased consent process takes place in an akratic decision. This two-phased consent theory revolves around Augustine’s theory of the two wills, one carnal and the other spiritual. Without the help of grace, the fallen will dominated by the carnal will can only choose to sin. After exploration of this two-phased consent theory, the paper turns to examine the accusation made by Julian of Eclanum, a (...)
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  14.  30
    Ann A. Pang-White (2009). Nature, Interthing Intersubjectivity, and the Environment: A Comparative Analysis of Kant and Daoism. Dao: A Journal of Comparative Philosophy 8 (1):61-78.
    The Kantian philosophy, for many, largely represents the Modern West’s anthropocentric dominance of nature in its instrumental-rationalist orientation. Recently, some scholars have argued that Kant’s aesthetics offers significant resources for environmental ethics, while others believe that Kant’s flawed dualistic views in the second Critique severely undermine any environmental promise that aesthetic judgments may hold in Kant’s third Critique . This article first examines the meanings of nature in Kant’s three Critique s. It concludes that Kant’s aesthetic view toward sensible nature (...)
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  15.  19
    Ann A. Pang-White (2000). The Fall of Humanity: Weakness of the Will and Moral Responsibility in the Later Augustine. Medieval Philosophy and Theology 9 (1):51-67.
    Augustine of Hippo is often regarded as the champion of the doctrine of weakness of the will. John M. Rist in his 1994 'Augustine: Ancient Thought Baptized' draws an interesting analogy between Aristotle's 'akrasia' and Augustine's 'concupiscentia'. However, such an analogy without further qualification is defective and misleading because it implies that Augustine commits himself to the notion that since everyone is perpetually akratic and, thus, always morally blameworthy. I argue that, for Augustine, weakness of the will has equivocal meanings (...)
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  16.  25
    Ann A. Pang-White (2008). Li-Hsiang Lisa Rosenlee, Confucianism and Women: A Philosophical Interpretation. Dao: A Journal of Comparative Philosophy 7 (4):461-465.
  17.  9
    Ann A. Pang-White (1999). Does Augustine Contradict Himself in Contra Duas Epistulas Pelagianorum? American Catholic Philosophical Quarterly 73 (3):407-418.
    James Wetzel in his recent book argues that Augustine's statements in 'Contra duas epistulas Pelagianorum' (hereafter, 'C2EP'), especially that "(t)he apostles...were free from consent to evil desire," directly contradict his long-held anti-Pelagian thesis. For in 'C2EP' and his other anti-Pelagian works, Augustine apparently defends the thesis that in this earthly life every human being consents to concupiscence daily. Thus, all need God's forgiveness daily. This is, Augustine argues, the true meaning of the Lord's Prayer. But this seems to contradict Augustine's (...)
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  18.  6
    Ann A. Pang-White & David A. White (2001). On the Generation of Matter in Plotinus' Enneads. Modern Schoolman 78 (4):289-299.
    There has been some controversy about whether or not in the 'Enneads' sensible matter is generated by a higher principle. If not, is sensible matter eternally self-subsisting? If so, what precisely is the manner of its generation? H.-R. Schwyzer argued that sensible matter is not generated because generation implies corruption. Kevin Corrigan, on the contrary, argued not only that sensible matter is generated but also that there are multiple generations of such matter. In this paper, the authors re-examine some key (...)
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  19.  7
    Ann A. Pang-White (2004). Cognition of Value in Aristotle's Ethics. Review of Metaphysics 57 (4):823-824.
  20.  8
    Ann A. Pang-White (ed.) (2016). Bloomsbury Research Handbook of Chinese Philosophy and Gender. Bloomsbury Academic.
    Covering the historical, social, political, and cultural contexts, The Bloomsbury Research Handbook of Chinese Philosophy and Gender presents a comprehensive overview of the complexity of gender disparity in Chinese thought and culture. -/- Divided into four main sections, an international group of experts in Chinese Studies write on Confucian, Daoist and Buddhist approaches to gender relations. Each section includes a general introduction, a set of authoritative articles written by leading scholars and comprehensive bibliographies, designed to provide the non-specialist with a (...)
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  21. Ann A. Pang-White (2008). ROBERT CUMMINGS NEVILLE, Ritual and Deference: Extending Chinese Philosophy in a Comparative Context. [REVIEW] Journal of Chinese Religions 36:179-181.
     
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  22. Ann A. Pang-White (2007). Simon James, Zen Buddhism and Environmental Ethics. Dao: A Journal of Comparative Philosophy 6:191-194.