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  1. Cecilia Wee (2014). Filial Obligations: A Comparative Study. Dao: A Journal of Comparative Philosophy 13 (1):83-97.
    The nature of the special obligation that a child has towards her parent(s) is widely discussed in Confucianism. It has also received considerable discussion by analytic commentators. This essay compares and contrasts the accounts of filial obligation found in the two philosophical traditions. The analytic writers mentioned above have explored filial obligations by relating them to other special obligations, such as obligations of debt, friendship, or gratitude. I examine these accounts and try to uncover the implicit assumptions therein about the (...)
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  2. Cecilia Wee (2012). Descartes's Ontological Proof of God's Existence. British Journal for the History of Philosophy 20 (1):23 - 40.
    This paper argues that an examination of the ontology that underpins Descartes?s Fifth Meditation ontological proof of God?s existence will contribute to a better understanding of the nature and structure of the proof. Attention to the Cartesian meditator?s development of this ontology in earlier meditations also makes clear why this proof could not have been asserted before the Fifth Meditation. Finally, it is argued that Kant?s objections against the ontological proof have no force against Descartes? particular version of the proof.
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  3. Cecilia Wee (2012). Idea and Ontology: An Essay in Early Modern Metaphysics of Ideas. By Marc Hight. (University Park, PA: Pennsylvania State University Press, 2008. Pp. Xiv + 278. Price US$55.00.). [REVIEW] Philosophical Quarterly 62 (248):649-651.
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  4. Cecilia Wee (2011). Montaigne on Reason, Morality, and Faith. History of Philosophy Quarterly 28 (3):209.
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  5. Cecilia Wee (2011). Xin , Trust, and Confucius' Ethics. Philosophy East and West 61 (3):516-533.
    Confucius uses the term xin 信 in about twenty passages in the Analects. The frequency of his usage would suggest that xin has a significant place within his ethics. The main aim of this essay is to offer an account of the roles played by xin within the ethics of Confucius. To have a clear understanding of these roles, however, we need first to understand what is encompassed within his notion of xin. This essay thus begins with an attempt to (...)
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  6. Cecilia Wee (2009). Birdwhistell, Joanne D., Mencius and Masculinities: Dynamics of Power, Morality and Maternal Thinking. Dao: A Journal of Comparative Philosophy 8 (4):457-460.
  7. Cecilia Wee (2009). Mencius and the Natural Environment. Environmental Ethics 31 (4):359-374.
    Environmental ethicists who look toward East Asian philosophies in their quest for a fruitful way of conceiving the relationship of humans to nature often turn to Taoism and Buddhism for inspiration. They rarely turn to Confucianism. Moreover, among those who do look to Confucianism for inspiration, almost no attention is given to the early Confucians, most likely because they are seen as embracing a humanist perspective—that is, they are concerned with how humans should relate to other humans and with the (...)
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  8. Cecilia Wee & Michael Pelczar (2008). Descartes' Dualism and Contemporary Dualism. Southern Journal of Philosophy 46 (1):145-160.
    After drawing a distinction between two kinds of dualism -- numerical dualism (defined in terms of identity) and modal dualism (defined in terms of supervenience) -- we argue that Descartes is a numerical dualist, but not a modal dualist. Since most contemporary dualists advocate modal dualism, the relation of Descartes' views to the contemporary philosophy of mind are more complex than is commonly assumed.
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  9. Cecilia Wee (2007). Hsun Tzu on Family and Familial Relations. Asian Philosophy 17 (2):127 – 139.
    The Confucian tradition is often held to have accorded the family a prominent place in their ethics. This paper distinguishes three different senses in which the family is held to be primary in Confucian morality. It then explores Hsun Tzu's views on the family and familial relations. I argue that, while other early Confucians such as Confucius and Mencius would have held the family to be primary in all three senses, Hsun Tzu held the family to be primary in only (...)
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  10. Cecilia Wee (2006). Descartes and Leibniz on Human Free-Will and the Ability to Do Otherwise. Canadian Journal of Philosophy 36 (3):387-414.
  11. Cecilia Wee (2006). Material Falsity and Error in Descartes' Meditations. Routledge.
    Material Falsity and Error in Descartes' Meditations approaches Descartes' Meditations as an intellectual journey, wherein Descartes' views develop and change as he makes new discoveries about self, God and matter. The first book to focus closely on Descartes' notion of material falsity, it shows how Descartes' account of material falsity and correspondingly his account of crucial notions such as truth, falsehood and error evolves according to the epistemic advances in the Meditations. It also offers important new insights on the crucial (...)
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  12. Cecilia Wee (2005). Animal Sentience and Descartes's Dualism: Exploring the Implications of Baker and Morris's Views. British Journal for the History of Philosophy 13 (4):611 – 626.
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  13. Cecilia Wee (2003). Descartes' Infallibility Thesis. Philosophical Inquiry 25 (1-2):59-70.
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  14. Cecilia Wee (2003). Mencius, the Feminine Perspective and Impartiality. Asian Philosophy 13 (1):3 – 13.
    In her well-known In A Different Voice, Gilligan argues that the male and female approaches to morality are fundamentally opposed to each other. The masculine approach emphasizes impartial justice, and the application of a 'hierarchy' of rules. In contrast, the feminine approach is grounded in care and concern for others, and emphasizes flexibility and attention to context when making moral decisions. This paper offers a critique of Gilligan's views through a consideration of Mencian morality. Mencius inhabits the 'feminine' perspective insofar (...)
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  15. Cecilia Wee (2002). Has Aristotles Mind Been Changed? Archiv für Geschichte der Philosophie 84 (2):212-222.
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  16. Cecilia Wee (2002). Descartes and Mencius on Self and Community. Journal of Chinese Philosophy 29 (2):193–205.
  17. Cecilia Wee (2002). Self, Other, and Community in Cartesian Ethics. History of Philosophy Quarterly 19 (3):255 - 273.
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  18. Cecilia Wee (2001). Cartesian Environmental Ethics. Environmental Ethics 23 (3):275-286.
    René Descartes is often thought to have exerted a pernicious influence on our views concerning the relationship of humans to the environment. The view that because animals are machines, “thoughtless brutes,” they have no moral standing, and we thus have a right to use them to further our own interests, is attributed to him. A celebrated passage from the Discourse on Method adds fuel to the view that he subscribes to the “dominion” theory. I argue that this picture is misleading (...)
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  19. Cecilia Wee (2001). Newman and the Proof of the External World in Descartes's Meditations. British Journal for the History of Philosophy 9 (1):123 – 130.
    In Descartes's _Third Meditation, the mediator states that he may have unknown faculties that could cause his ideas of corporeal things. His proof of the external world in the _Sixth Meditation, however, clearly relies on the assumption that he does not have such unknown faculties. This paper examines Lex Newman's attempt to resolve this apparent inconsistency. I argue that the attempt is not altogether successful.
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