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  1.  0
    Antonio S. Cua (2003). Li: Rites or Propriety. In A. S. Cua (ed.), Encyclopedia of Chinese Philosophy. Routledge 370--385.
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  2.  9
    Antonio S. Cua (2007). Virtues of Junzi. Journal of Chinese Philosophy 34 (s1):125-142.
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  3.  5
    Antonio S. Cua (1985). The Art of Rulership. Review of Metaphysics 38 (4):881-882.
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  4.  15
    Antonio S. Cua (1977). Forgetting Morality: Reflections on a Theme in Chuang Tzu. Journal of Chinese Philosophy 4 (4):305-328.
  5.  8
    Antonio S. Cua (1971). The Concept of Paradigmatic Individuals in the Ethics of Confucius. Inquiry 14 (1-4):41 – 55.
    This essay deals with one basic feature of Confucian ethics as an ethics of flexibility by way of examining Confucius's concept of paradigmatic individuals (chün?tzu). Part I attempts a critical reconstruction and assessment of this concept. Part II takes up a feature of the account of chün?tzu in terms of the problem of rules and exceptions. It is suggested that the problem is best dealt with by making a distinction between normal and exigent moral situations ? a distinction that appears (...)
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  6.  3
    Antonio S. Cua (1984). Language and Logic in Ancient China. Review of Metaphysics 37 (3):634-635.
  7.  7
    Antonio S. Cua (1971). Reflections on the Structure of Confucian Ethics. Philosophy East and West 21 (2):125-140.
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  8.  2
    Antonio S. Cua (1973). Relevance of Moral Rules and Creative Agency. New Scholasticism 47 (1):1-21.
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  9.  5
    Antonio S. Cua (1984). Confucian Vision and Human Community. Journal of Chinese Philosophy 11 (3):227-238.
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  10.  9
    Antonio S. Cua (2008). Emergence of the History of Chinese Philosophy. In Bo Mou (ed.), International Philosophical Quarterly. Routledge 441-464.
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  11.  4
    D. D. Raphael & Antonio S. Cua (1967). Reason and Virtue: A Study in the Ethics of Richard Price. Philosophical Quarterly 17 (66):70.
  12.  12
    Antonio S. Cua (1981). Opposites as Complements: Reflections on the Significance of Tao. Philosophy East and West 31 (2):123-140.
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  13.  29
    Antonio S. Cua (2003). The Ethical Significance of Shame: Insights of Aristotle and Xunzi. Philosophy East and West 53 (2):147-202.
    : A constructive interpretation of the Confucian conception of shame is offered here. Xunzi's discussion is considered the locus classicus of the Confucian conception of shame as contrasted with honor. In order to show his conception as an articulation and development of the more inchoate attitudes of Confucius and Mencius, an excursion is made into the Lunyu and the Mengzi. Aristotle's conception of shame is used as a sort of catalyst, an opening for appreciating Xunzi's complementary insights.
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  14.  15
    Antonio S. Cua (2003). The Ethical Significance of Shame: Insights of Aristotle and Xunzi. Philosophy East and West 53 (2):147 - 202.
    A constructive interpretation of the Confucian conception of shame is offered here. Xunzi's discussion is considered the locus classicus of the Confucian conception of shame as contrasted with honor. In order to show his conception as an articulation and development of the more inchoate attitudes of Confucius and Mencius, and excursion is made into the Lunyu and the Mengzi. Aristotle's conception of shame is used as a sort of catalyst, an opening for appreciating Xunzi's complementary insights.
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  15.  10
    Antonio S. Cua (1971). Some Reflections on Methodology in Chinese Philosophy. International Philosophical Quarterly 11 (2):236-248.
    This essay is an attempt to establish the relevance of conceptual analysis and explication to the understanding of classical chinese philosophy. It is suggested that an employment of the methodology brings out problems of philosophical interest.
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  16.  2
    Antonio S. Cua (1987). Comments on the Paper by Professor Marjorte C. Miller. Journal of Chinese Philosophy 14 (2):227-231.
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  17.  4
    Antonio S. Cua (1987). Some Aspects of Ethical Argumentation: A Reply to Daniel Dahlstorm and John Marshall. Journal of Chinese Philosophy 14 (4):501-516.
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  18.  3
    Antonio S. Cua (1969). Morality and the Paradigmatic Individuals. American Philosophical Quarterly 6 (4):324 - 329.
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  19.  2
    Antonio S. Cua (1971). Dignity of Persons and Styles of Life. Proceedings of the American Catholic Philosophical Association 45:120-129.
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  20.  3
    Antonio S. Cua (2002). On the Ethical Significance of the Ti–Yong Distinction. Journal of Chinese Philosophy 29 (2):163–170.
  21. Antonio S. Cua (1982). Basic Metaphors And The Emergence Of Root Metaphors. Journal of Mind and Behavior 3 (3):251-258.
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  22. Antonio S. Cua (1992). Confucian Ethics. In Lawrence C. Becker & Charlotte B. Becker (eds.), The Encyclopedia of Ethics. Garland Publishing Inc
     
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  23. Antonio S. Cua (1967). H. Margenau's "Ethics and Science". [REVIEW] Philosophy and Phenomenological Research 28 (1):134.
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  24.  0
    Antonio S. Cua (1971). Myth and Philosophy. Proceedings of the American Catholic Philosophical Association 45:120-129.
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    Antonio S. Cua & James Fletcher (1975). Paradigmatic Aesthetic Objects. Man and World 8 (2):175-188.
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  26. Antonio S. Cua (2003). Reason and Principle. In A. S. Cua (ed.), Encyclopedia of Chinese Philosophy. Routledge 631--638.
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  27. Antonio S. Cua (1989). The Concept of Li in Confucian Moral Theory. In Robert E. Allinson (ed.), Understanding the Chinese Mind: The Philosophical Roots. Oxford University Press 209--35.
     
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