Search results for 'Anne Meller Ch'ien' (try it on Scholar)

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  1. Anne Meller Ch'ien (1979). Hu Chü-Jen's Self-Cultivation as Ritual and Reverence in Everyday Life. Journal of Chinese Philosophy 6 (2):183-210.score: 1980.0
  2. Ssu-Ma Ch'ien (1975). Basic Annals of Ch'in Shih-Huang. Chinese Studies in History 8 (1):261-296.score: 570.0
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  3. Edward T. Ch'ien (1975). Chiao Hung and the Revolt Against Ch'eng-Chu Orthodoxy. In William Theodore De Bary (ed.), The Unfolding of Neo-Confucianism. New York,Columbia University Press 276--303.score: 570.0
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  4. Thomas L. Kennedy Philadelphia, Cross-Cultural Perspectives By K. Ramakrishna, Constituting Communities, Theravada Buddhism, Jacob N. Kinnard Holt & Jonathan S. Walters Albany (2004). The Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By GER Lloyd. Cambridge: Cambridge University Press, 2002. Pp. Xvi+ 175. Price Not Given. The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. Xi+ 154. [REVIEW] Philosophy East and West 54 (1):110-112.score: 427.5
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  5. Edward T. Ch'ien (1988). The Neo-Confucian Confrontation with Buddhism: A Structural and Historical Analysis. Journal of Chinese Philosophy 15 (4):347-370.score: 270.0
  6. Edward T. Ch'ien (1984). The Conception of Language and the Use of Paradox in Buddhism and Taoism. Journal of Chinese Philosophy 11 (4):375-399.score: 270.0
  7. Edward T. Ch'ien (1982). The Neo-Confucian Confrontation with Buddhism: A Structural and Historical Analysis. Journal of Chinese Philosophy 9 (3):307-328.score: 270.0
  8. Ssu-ma Ch'ien (1976). Biography of Lord Shang. Chinese Studies in History 10 (1):103-112.score: 270.0
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  9. Hung Ch'ien (1969). Discussion on Problems of the Study of the History of Western Philosophy. Chinese Studies in History 2 (4):49-59.score: 270.0
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  10. Gad C. Isay (2006). A Chinese Ethics for the New Century: The Ch'ien Mu Lectures in History and Culture, and Other Essays on Science and Confucian Ethics – Donald J. Munro. Journal of Chinese Philosophy 33 (4):581–586.score: 135.0
  11. Li Che-Hou (1974). The Objective and the Social Aspects of Beauty: Comments on the Aesthetics of Chu Kuang-Ch'ien and Ts'ai I. Contemporary Chinese Thought 6 (2):54-68.score: 135.0
    After reading the essays of Mr. Ts'ai and Mr. Chu, I have a few immature opinions. Generally speaking, I feel that in dealing with the errors of their opponents, both Ts'ai I in his criticism of Huang Yüeh-mien and Chu Kuang-ch'ien in his criticism of Ts'ai I are quite accurate and convincing. However, in presenting their own arguments of what is right, both of them are on shaky ground and in error. That is because in one way or another, (...)
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  12. Ts'ai I. (1975). Why is Chu Kuang-Ch'ien's Aesthetic Thought Subjective Idealism? Contemporary Chinese Thought 6 (3):62-118.score: 135.0
    In the realm of man's culture, among the things created by man, art should be beautiful; its primary essential characteristic should be that it be able to evoke a sense of beauty in the person, that by its beauty it be able to provide for the person the pleasure of the sense of beauty. This is a fact that no one can deny outright. However, saying that art should be beautiful is not the same as saying that all art is (...)
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  13. Grant Hardy (1994). Can an Ancient Chinese Historian Contribute to Modern Western Theory? The Multiple Narratives of Ssu-Ma Ch'ien. History and Theory 33 (1):20-38.score: 135.0
    Ssu-ma Ch'ien's hih chi is one of the most influential of Chinese histories, but its organization reflects a historiography quite different from that of traditional Western history. Ssu-ma divided his account of the past into five overlapping sections: basic annals , chronological tables, treatises, hereditary houses , and biographies. One result of this fragmented arrangement is that stories may be told more than once, from different perspectives, and these accounts may not be entirely consistent. From a Western perspective this (...)
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  14. Stephen Durrant (1985). Self as the Intersection of Traditions: The Autobiographical Writings of Ssu-Ma Ch'ien. Journal of the American Oriental Society 105 (4):33-40.score: 135.0
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  15. Stephen Durrant (1992). Ssu-Ma Ch'ien's Conception of Tso Chuan. Journal of the American Oriental Society 112 (2):295-301.score: 135.0
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  16. T'ang Chün-I. (1962). The T'ien Ming [Heavenly Ordinance] in Pre-Ch'in China: II. Philosophy East and West 12 (1):29-49.score: 120.0
  17. T'ang Chün-I. (1962). The T'ien Ming [Heavenly Ordinance] in Pre-Ch'in China. Philosophy East and West 11 (4):195-218.score: 120.0
  18. T'ien Ch'ang-wu (1972). Methodological Problems in the Study of the History of Philosophy From an Evaluation of Wang Ch'ung. Contemporary Chinese Thought 4 (1):70-99.score: 54.0
    In ancient times in our country, Wang Ch'ung was an eminent materialist and a brilliant atheist, a progressive thinker who opposed the orthodox feudal thought. This has gone basically unquestioned. This year the February 21 issue of Kuang-ming jih-pao printed in its philosophy section an article by Comrade T'ung Mo-an, "Is Wang Ch'ung a Peasant Class Thinker?" The article is an evaluation completely denying this. T'ung believes that the purpose of Wang Ch'ung's works was "to uphold the rule of the (...)
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  19. T'ien Ch'ang-wu (1975). Wang Ch'ung: An Ancient Chinese Militant Materialist. Contemporary Chinese Thought 7 (1):4-7.score: 54.0
    Having read the works of Wang Ch'ung [A.D. 27-c. 100], I realized that they need to be recapitulated. Here I shall evaluate Wang Ch'ung and his thought and present what I feel to be the real significance that Wang Ch'ung's thought still has today.
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  20. Ch'en Kao-hua & T'ien Jen-Lung (1978). Chiang Ch'ing is the Spokeswoman of the Exploiting Classes - Refuting the Reactionary Fallacy That "the Legalists Were the Spokesmen of the Peasants". Chinese Studies in History 12 (2):86-91.score: 54.0
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  21. Ju-kʻang Tʻien (1988). Male Anxiety and Female Chastity: A Comparative Study of Chinese Ethical Values in Ming-Chʻing Times. Brill.score: 36.0
  22. Edward T. Chʻien (1986). Chiao Hung and the Restructuring of Neo-Confucianism in the Late Ming. Columbia University Press.score: 27.0
  23. Mu Chʻien (1955). Chung-Kuo Ssŭ Hsiang Tʻung Su Chiang Hua.score: 27.0
     
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  24. Chu Ch'ien-Chih (1969). Concerning the Object and the Sphere of the History of Chinese Philosophy. Chinese Studies in History 2 (4):41-48.score: 27.0
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  25. Chu Kuang-Ch'ien (1975). A Discussion of Beauty as a Unity of the Objective and the Subjective. Contemporary Chinese Thought 6 (3):4-61.score: 27.0
    During the past year, there has been progressive criticism and debate in the literary field centered on my former point of view in aesthetics. This has been very helpful to me. As a result of this, I have a better understanding of the errors of the basic starting point in subjective idealism. At the same time, I have gained a clearer understanding of the basic question in aesthetics and of the differences among the various opinions of those who took part (...)
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  26. Chu Kuang-Ch'ien (1974). How Can Aesthetics Be Materialistic and Dialectic? Comments on Comrade Ts'ai I's Point of View in Aesthetics. Contemporary Chinese Thought 6 (2):4-18.score: 27.0
    Comrade Huang Yüeh-mien's article, "A Discussion of the Aesthetics of the Wealthy" [Lun shih-li che ti mei-hsüeh], which criticized my point of view in aesthetics, was published later than my self-criticism. Before he published it, he had presented it at a discussion meeting at Peking Teachers College. He let me read it only after he had submitted it to Literature [Wen-i pao] for publication. I wrote to the editor of Literature, Comrade K'ang Cho, saying that basically I accepted his criticisms (...)
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  27. Chu Kuang-Ch'ien (1974). The Reactionism in My Literary Thought (1). Contemporary Chinese Thought 6 (2):19-53.score: 27.0
    Before liberation, my publications on aesthetics and literary theory had a widespread evil influence upon young readers. Since liberation, I have regretted that. I have eagerly studied Marxism-Leninism, seeking first to establish and then to destroy, in the hope that one day I will have thoroughly cleansed the long-standing infections in my thought. By waiting "to establish" I am putting off the task of "destroying." However, if a thing is not established, it cannot really be destroyed, and if it is (...)
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