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  1. Bryan van Norden, Review: Posted August 14, 1995. [REVIEW]
    nnas' article is the first of three in a "Symposium on Ancient Ethics." She begins with the observation that ancient ethics are "eudaemonist" in form. That is, they assume "that each of us has a vague and unarticulated idea of an overall or final goal in our life," which we label eudaimonia or happiness, "and the task of ethical theory is to give each person a clear, articulated, and correct account of this overall goal and how to achieve it" (p. (...)
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  2. Bryan W. van Norden, An Open Letter to the APA.
    I am writing because I am disturbed by the apparent policy of many mainstream philosophy journals toward Chinese and comparative philosophy. The assumption seems to be that such work should be confined to the handful of specialist journals. I believe that this is an antiquated and counterproductive policy. Philosophers have recognized for a long time that any well-educated ethicist needs to know something about Aristotle, Kant, and the secondary work published on them. Because of changes in our society and in (...)
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  3. Bryan W. van Norden, Review: Posted May 7, 1995. [REVIEW]
    acedo's article is the first of five in a "Symposium on Citizenship, Democracy, and Education." Macedo follows Rawls (especially Political Liberalism [Columbia University Press, 1993]) in distinguishing "political liberalism" (PL) from "comprehensive liberalism" (CL), and advocating the former. CL defends liberalism based on "a comprehensive liberal ideal of life as a whole centered on autonomy or individuality." (Amy Gutmann and John Dewey are offered as examples of such liberals.) In contrast, PL tries to "put aside such matters as religious truth (...)
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  4. Bryan van Norden, Confucian Moral Self Cultivation.
    Self-cultivation is a topic that has been largely ignored by Western moral philosophers. In contrast, it is a central concern of philosophers in the Confucian tradition. In this brief and highly readable book, Ivanhoe introduces the theories of self-cultivation of some of the most important figures in the Confucian tradition. (See the table of contents, below.) Although Confucianism is sometimes presented as a monolithic movement, Ivanhoe stresses the diversity within the Confucian tradition over more than 2,000 years. In addition to (...)
     
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  5. David Boersema & Bryan W. Van Norden (forthcoming). Teaching Philosophy & Graduate Student Education. Proceedings and Addresses of the American Philosophical Association.
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  6. Justin Tiwald & Bryan W. Van Norden (eds.) (2014). Readings in Later Chinese Philosophy. Hackett.
    An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...)
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  7. Bryan Van Norden (2014). Olberding, Amy, Ed., Dao Companion to the Analects. Dao: A Journal of Comparative Philosophy 13 (4):605-608.
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  8. Bryan Van Norden (2013). Fraser, Chris, Dan Robins, and Timothy O'Leary, Eds., Ethics in Early China. Dao: A Journal of Comparative Philosophy 12 (3):393-398.
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  9. Bryan W. Van Norden (2011). Introduction to Classical Chinese Philosophy. Hackett Pub..
    ■ ■ 1 the historical context I am not of their age or time and so have not personally heard their voices or seen their faces, but I know this by what is ...
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  10. Bryan W. van Norden (2010). Review of Stephen C. Angle, Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2010 (2).
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  11. Bryan Van Norden (2009). Sim, May, Remastering Morals with Aristotle and Confucius. Dao: A Journal of Comparative Philosophy 8 (1):109-111.
  12. Bryan W. van Norden (2009). Response to Angle and Slote. Dao: A Journal of Comparative Philosophy 8 (3):305-309.
  13. Bryan W. Van Norden (2008). Gardner, Daniel K., Trans., The Four Books: The Basic Teachings of the Later Confucian Tradition. Dao: A Journal of Comparative Philosophy 7 (1):103-106.
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  14. Bryan W. Van Norden (2008). On “Humane Love” and “Kinship Love”. Dao: A Journal of Comparative Philosophy 7 (2).
  15. Bryan W. Van Norden (2007). Virtue Ethics and Consequentialism in Early Chinese Philosophy. Cambridge University Press.
    In this book, Bryan W. Van Norden examines early Confucianism as a form of virtue ethics and Mohism, an anti-Confucian movement, as a version of consequentialism. The philosophical methodology is analytic, in that the emphasis is on clear exegesis of the texts and a critical examination of the philosophical arguments proposed by each side. Van Norden shows that Confucianism, while similar to Aristotelianism in being a form of virtue ethics, offers different conceptions of “the good life,” the virtues, human nature, (...)
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  16. P. J. Ivanhoe & Bryan W. Van Norden (eds.) (2005). Readings in Classical Chinese Philosophy. Hackett Pub..
     
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  17. Bryan W. Van Norden (2004). Review of Jean-Paul Reding, Comparative Essays in Early Greek and Chinese Rational Thinking. [REVIEW] Notre Dame Philosophical Reviews 2004 (9).
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  18. Bryan van Norden (2003). A Response to the Mohist Arguments in "Impartial Caring". In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
     
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  19. Bryan W. Van Norden (2003). Mencius: Contexts and Interpretations. Edited by Alan K. L. Chan. (Honolulu: University of Hawaii Press, 2002. 328 Pp.). [REVIEW] Journal of Chinese Philosophy 30 (2):275–280.
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  20. Bryan W. Van Norden (2003). Reply to Robert Neville. Philosophy East and West 53 (3):420-421.
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  21. Bryan William van Norden (2003). Boston Confucianism: Portable Tradition in the Late-Modern World (Review). Philosophy East and West 53 (3):413-417.
  22. Bryan William Van Norden (2003). Reply to Robert Neville. Philosophy East and West 53 (3):420-421.
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  23. Bryan W. Van Norden (ed.) (2002). Confucius and the Analects: New Essays. OUP USA.
    Confucius is one of the most influential figures--as historical individual and as symbol--in world history; and the Analects, the sayings attributed to Confucius and his disciples, is a classic of world literature. Nonetheless, how to understand both figure and text is constantly under dispute. Surprisingly, this volume is the first and only anthology on these topics in English. Here, contributors apply a variety of different methodologies (including philosophical, philological, and religious) and address a number of important topics, from Confucius and (...)
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  24. Bryan W. Van Norden (2002). The Dao of Kongzi. Asian Philosophy 12 (3):157 – 171.
    This paper introduces the Analects of Kongzi (better known to English-speakers as 'Confucius') to non-specialist readers, and discusses two major lines of interpretation. According to one group of interpretations, the key to understanding the Analects is passage 4.15, in which a disciple says that 'loyalty' and 'reciprocity' together make up the 'one thread' of the Master's teachings. More recently, some interpreters have emphasised passage 13.3, which discusses 'correcting names': bringing words and things into proper alignment. This paper argues that both (...)
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  25. Bryan W. Van Norden (1996). Competing Interpretations of the Inner Chapters of the "Zhuangzi". Philosophy East and West 46 (2):247-268.
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  26. Bryan W. van Norden (1992). Mengzi and Xunzi. International Philosophical Quarterly 32 (2):161-184.
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  27. Bryan W. Van Norden, Kwong-Loi Shun on Moral Reasons & In Mencius (1991). Црря Штат Штт. Journal of Chinese Philosophy 18:353-370.
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