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Chad Hansen [23]Chad D. Hansen [2]
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Profile: Chad Hansen (University of Hong Kong)
  1. Chad Hansen (2011). Remembering Mass: Response to Yang Xiaomei. [REVIEW] Dao: A Journal of Comparative Philosophy 10 (4):541-546.
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  2. Chad Hansen (2011). World-Views in the History of Ideas. Semiotics:23-29.
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  3. Chad Hansen (2011). Washing the Dust From My Mirror: The Deconstruction of Buddhism—a Response to Bronwyn Finnigan. Philosophy East and West 61 (1):160-174.
    I thank Professors Finnigan and Garfield (Jay) and the editors of Philosophy East and West for inviting me to join in this discussion of Chinese Buddhism. I have not taken many opportunities in my career to write about Zen Buddhism and Daoism, although I have been fascinated by their connection. I remember quite clearly a discussion I had with Jay some years back in which I broached the idea that Daoism had contributed important dialectical steps leading to the formulation of (...)
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  4. Chad Hansen (2007). Prolegomena to Future Solutions to "White-Horse Not Horse". Journal of Chinese Philosophy 34 (4):473–491.
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  5. Chad Hansen, Bo Mou, Yiu-Ming Fung & Chung-Ying Cheng (2007). Gongsun Long and Contemporary Philosophy. Journal of Chinese Philosophy 34 (4):473-560.
     
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  6. Chad Hansen (2005). Reading with Understanding: Interpretive Method in Chinese Philosophy. Dao: A Journal of Comparative Philosophy 4 (2):341-346.
    Sinologists tend toward self-descriptions of their methodology that suggests that they read ancient Chinese Philosophy texts and then interpret them as separate steps. The "reading" is what training in the language is supposed to enable and interpreters who are skeptical of traditional readings (e.g. the present author) can be portrayed as people who have not learned (or not learned properly) how to read. I argue here that reading in its natural sense in this context presupposes understanding, that is, a theory (...)
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  7. Chad Hansen (2004). The Normative Impact of Comparative Ethics: Human Rights. In Kwong-loi Shun & David B. Wong (eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. Cambridge. 72--99.
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  8. Chad Hansen (2003). The Relatively Happy Fish. Asian Philosophy 13 (2 & 3):145 – 164.
    Zhuangzi and Hui Shi's discussion about whether Zhuangzi knows 'fish's happiness' is a Daoist staple. The interpretations, however, portray it as humorous miscommunication between a mystic and a logician. I argue for a fine inferential analysis that explains the argument in a way that informs Zhuangzi philosophical lament at Hui Shi's passing. It also reverses the dominant image of the two thinkers. Zhuangzi emerges as the superior dialectician, the clearer, more analytic epistemologist. Hui Shi's arguments betray his tendency (manifest elsewhere) (...)
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  9. Chad Hansen (2001). How Chinese Thought “Shapes” Western Thought. The Proceedings of the Twentieth World Congress of Philosophy 2001:25-40.
    I begin this paper with some autobiographical reflections of my own journey in Chinese languages and philosophy not only in order to demonstrate how Chinese philosophy can change one’s attitudes toward Western philosophy, but also to suggest that the shift in philosophical perspective that occurs—when viewed through a Chinese lens—is reasonable. The second half of this paper consists of interpretative hypotheses about the content of Chinese philosophy vis-à-vis the West. I reflect more specifically how the different structure of the Chinese (...)
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  10. Chad Hansen (1995). Qing (Emotions) Fjf in Pre-3uddhist Chinese Thought. In Roger Ames, Robert C. Solomon & Joel Marks (eds.), Emotions in Asian Thought: A Dialogue in Comparative Philosophy. Suny Press. 181.
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  11. Chad Hansen (1994). Fa (Standards: Laws) and Meaning Changes in Chinese Philosophy. Philosophy East and West 44 (3):435-488.
    Argues that throughout the classical period in China, the word `fa' consistently means measurable, publicly accessible standards for the application of terms used in behavioral guidance. Review of the Daoist analysis of the meaning of fa; Original philosophical role of fa; Detail of Chinese philosopher Han Feizi's theories on the legal use of the term `fa.'.
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  12. Chad Hansen (1993). Nietzsche and Chinese Thought. International Studies in Philosophy 25 (2):29-40.
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  13. Chad Hansen (1992). A Daoist Theory of Chinese Thought: A Philosophical Interpretation. Oxford University Press.
    This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the imperious intuitionism (...)
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  14. Chad Hansen (1989). Mo-Tzu: Language Utilitarianism. Journal of Chinese Philosophy 16 (3-4):355-380.
  15. Chad Hansen (1989). Language in the Heart-Mind. In Robert E. Allinson (ed.), Understanding the Chinese Mind: The Philosophical Roots. Oxford University Press. 75--124.
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  16. Chad Hansen (1989). Review: Two Philosophical Dictionaries: A Review of "Chinese Philosophical Terms" and "Neo-Confucian Terms Explained". [REVIEW] Philosophy East and West 39 (2):203 - 210.
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  17. Chad Hansen (1987). Classical Chinese Philosophy as Linguistic Analysis. Journal of Chinese Philosophy 14 (3):309-330.
  18. Chad Hansen (1985). Individualism in Chinese Thought. In Donald J. Munro (ed.), Individualism and Holism: Studies in Confucian and Taoist Values. Center for Chinese Studies, University of Michigan. 35--56.
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  19. Chad Hansen (1985). Response to Bao Zhiming. Philosophy East and West 35 (4):419-424.
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  20. Chad Hansen (1983). Language and Logic in Ancient China. University of Michigan Press.
  21. Chad Hansen (1981). Linguistic Skepticism in the Lao Tzu. Philosophy East and West 31 (3):321-336.
  22. Chad D. Hansen (1976). Mass Nouns and "a White Horse is Not a Horse". Philosophy East and West 26 (2):189-209.
    The most famous paradox in chinese philosophy, Kung-Sun lung's "white horse not horse" has been taken as evidence of platonism, Aristotelian essentialism, Class logic, Etc., In ancient chinese thought. I argue that a nominalistic interpretation utilizing the notion of "stuffs" (mass objects) is a more plausible explanation of the dialogue. It is more coherent internally, More consistent with kung-Sun lung's other dialogues, And the tradition of chinese thought which is usually regarded as nominalistic. The interpretation is also strongly suggested by (...)
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  23. Chad D. Hansen (1975). Ancient Chinese Theories of Language. Journal of Chinese Philosophy 2 (3):245-283.
  24. Chad Hansen (1974). Invitation to Chinese Philosophy. International Philosophical Quarterly 14 (2):244-246.
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  25. Chad Hansen (1972). Freedom and Moral Responsibility in Confucian Ethics. Philosophy East and West 22 (2):169-186.
    Confucian moral philosophy doesn't seem to provide a theory of excuses. I explore an explanatory hypothesis to explain how excuse conditions might be built into the Confucian doctrine of rectifying names. In the process, I address the issue of the motivation for the theory. The hypothesis is that the theory provides not only excuse conditions, but also exception and conflict resolution roles for an essentially positive morality rooted in the traditional code of 禮 li/ritual, transmitted from the ancient sage kings. (...)
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