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  1. Anne D. Birdwhistell (1998). Response to Matthew Levy's Review of "Li Yong (1627-1705) and Epistemological Dimensions of Confucian Philosophy". [REVIEW] Philosophy East and West 48 (1):164 - 165.
  2. Anne D. Birdwhistell (1997). Social Reality and Lu Jiuyuan (1139-1193). Philosophy East and West 47 (1):47-65.
    A theoretical reconstruction of Lu Jiuyuan's view of the nature of human beings and their world is offered. Rejecting the widespread effort to distinguish among such concepts as xing ("human nature"), xin ("heart-mind"), and li ("pattern"), Lu regarded all such concepts as ultimately having the same referent, namely the inherent capability of humans and all things to produce and maintain order and, consequently, existence. Most often using the terms li and xin, Lu regarded li as the patterns of all activities, (...)
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  3. Anne D. Birdwhistell (1995). Medicine and History as Theoretical Tools in a Confucian Pragmatism. Philosophy East and West 45 (1):1-28.
  4. Anne D. Birdwhistell (1992). Cultural Patterns and the Way of Mother and Son: An Early Qing Case. Philosophy East and West 42 (3):503-516.
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  5. Anne D. Birdwhistell (1991). Disputers of the Tao: Philosophical Argument in Ancient China (Review). Journal of the History of Philosophy 29 (2):327-328.
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  6. Anne D. Birdwhistell (1989). The Philosophical Concept of Foreknowledge in the Thought of Shao Yung. Philosophy East and West 39 (1):47-65.
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  7. Anne D. Birdwhistell (1989). Transition to Neo-Confucianism: Shao Yung on Knowledge and Symbols of Reality. Stanford University Press.
    Shao Yung1 Shao Yung (-77) was an extraordinary thinker who lived during an extraordinary age. Among the great thinkers of the Northern Sung (960-), ...
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  8. Anne D. Birdwhistell (1985). The Concept of Experiential Knowledge in the Thought of Chang Tsai. Philosophy East and West 35 (1):37-60.
    This article examines chang tsai's conception of experiential knowledge. Not an object of philosophical concern in its own right, Experiential knowledge was discussed in relationship to moral knowledge, With which it was paired, Inappropriately, On the model of yin and yang. Experiential knowledge was subjected to the standards of moral knowledge and judged inferior. Nonetheless, It was important because it emphasized the empirical grounding of neo-Confucian thought as opposed to buddhist idealism.
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  9. Anne D. Birdwhistell (1984). An Approach to Verification Beyond Tradition in Early Chinese Philosophy: Mo Tzu's Concept of Sampling in a Community of Observers. Philosophy East and West 34 (2):175-183.
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  10. Anne D. Birdwhistell (1982). Shao Yung and His Concept of Fan Kuan. Journal of Chinese Philosophy 9 (4):367-394.
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