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  1. Chenyang Li (forthcoming). Doing Chinese Political Philosophy Without" Mat Vendor's Fallacy". Journal of Chinese Philosophy.
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  2. Chenyang Li (2014). Characteristics of Confucian Rituals (Li)—A Critique of Fan Ruiping's Interpretation. Dao: A Journal of Comparative Philosophy 13 (3):407-411.
    In this paper I argue that Fan Ruiping’s explication of the Confucian notion of li 禮 (ritual propriety) is problematic in several ways. First, his division of human activities into “social” and “natural” is less than illuminating, as human “natural” activities (such as hunting) are already inescapably social. Second, I question the appropriateness for him to characterize li in terms of “closed activities,” as some rituals are evidently open-ended. Third, he seems to have overemphasized the constitutive function of li and (...)
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  3. Chenyang Li (2012). Equality and Inequality in Confucianism. Dao: A Journal of Comparative Philosophy 11 (3):295-313.
    This essay studies equality and inequality in Confucianism. By studying Confucius, Mencius, Xunzi, and other classic thinkers, I argue that Confucian equality is manifested in two forms. Numerical equality is founded in the Mencian belief that every person is born with the same moral potential and the Xunzian notion that all people have the same xing and the same potential for moral cultivation. It is also manifested in the form of role-based equality. Proportional equality, however, is the main notion of (...)
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  4. Chenyang Li (2011). The Seventeenth International Conference for Chinese Philosophy. Journal of Chinese Philosophy 38 (1):166-166.
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  5. Chenyang Li (2011). Xunzi on the Origin of Goodness: A New Interpretation. Journal of Chinese Philosophy 38 (s1):46-63.
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  6. Fred Dallmayr, Chenyang Li, Sor-Hoon Tan & Daniel A. Bell (2009). Beyond Liberal Democracy: A Debate on Democracy and Confucian Meritocracy. Philosophy East and West 59 (4):523-523.
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  7. Chenyang Li (2009). Where Does Confucian Virtuous Leadership Stand? Philosophy East and West 59 (4):531-536.
    There is an inner thoroughness spirit in traditional Chinese learning of classics—the so-called "Guoxue" in Chinese. Only on this foundation of "thoroughness" spirit can academics show its vigorous culture life and spiritual life, which makes traditional Chinese learning of classics pursue the transcendence of heaven and man and can’t be divided into a religion. Our traditional Chinese values and its original significance exist in our traditional academic system and the enlightenment of propriety and music. As for the self—identification, because of (...)
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  8. Chenyang Li (2008). Bell, Daniel A., Beyond Liberal Democracy: Political Thinking for an East Asian Context. Dao: A Journal of Comparative Philosophy 7 (1):99-102.
  9. Chenyang Li (2008). Does Confucian Ethics Integrate Care Ethics and Justice Ethics? The Case of Mencius. Asian Philosophy 18 (1):69 – 82.
    In recent years, scholars of Confucian ethics have debated on important issues such as whether Confucian ethics embraces, or should embrace, universal values and impartiality. Some have argued that Confucian ethics integrates both care and justice, and that Confucian ethics is both particularistic and universalistic. In this essay, I will defend a view of the relation between care and justice and the relation between care ethics and justice ethics on the basis of the notion of 'configuration of values,' and show (...)
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  10. Chenyang Li (2008). Review of Bryan Van Norden, Virtue Ethics and Consequentialism in Early Chinese Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2008 (2).
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  11. Chenyang Li (2008). The Ideal of Harmony in Ancient Chinese and Greek Philosophy. Dao: A Journal of Comparative Philosophy 7 (1):81-98.
    This article offers a study of the early formation and development of the ideal of harmony in ancient Chinese philosophy and ancient Greek philosophy. It shows that, unlike the Pythagorean notion of harmony, which is primarily based on a linear progressive model with a pre-set order, the ancient Chinese concept of harmony is best understood as a comprehensive process of harmonization. It encompasses spatial as well as temporal dimensions, metaphysical as well as moral and aesthetical dimensions. It is a fundamentally (...)
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  12. Chenyang Li (2008). The Philosophy of Harmony in Classical Confucianism. Philosophy Compass 3 (3):423–435.
    This essay introduces the philosophy of harmony in Classical Confucianism. In the first part of the essay the author summarizes the concept of harmony as it was developed in various Confucian classics. In the second part, the author offers an account of the Confucian program of harmony, ranging from internal harmony in the person, to harmony in the family, the state, the international world, and finally to harmony in the entire universe.
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  13. Chenyang Li (2008). When My Grandfather Stole Persimmons... Reflections on Confucian Filial Love. Dao: A Journal of Comparative Philosophy 7 (2):135-139.
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  14. Chenyang Li (2007). Introduction: Doing Chinese Political Philosophy Without "Mat Vendor's Fallacy". Journal of Chinese Philosophy 34 (2):155-159.
  15. Chenyang Li (2007). Li as Cultural Grammar: On the Relation Between Li and Ren in Confucius' "Analects". Philosophy East and West 57 (3):311 - 329.
    A major controversy in the study of the "Analects" has been over the relation between two central concepts, ren (humanity, human excellence) and li (rites, rituals of propriety). Confucius seems to have said inconsistent things about this relation. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary. It is therefore not surprising that there have been different interpretations and characterizations of this relation. Using the analogy of language grammar and mastery (...)
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  16. Chenyang Li (2007). An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism – by Jeeloo Liu. Journal of Chinese Philosophy 34 (3):458–461.
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  17. Chenyang Li (2007). International Human Rights Discourse as Moral Persuasion. The Proceedings of the Twenty-First World Congress of Philosophy 3:79-83.
    I argue that the nature of the international human rights discourse ("IHRD") is to promote certain moral values across various cultural traditions; as such, this should be done through persuasion; it should not merely be forcing people to change their behavior; it should seek to have people accept certain moral values that they have not embraced or accept certain moral values as more important than they have held them to be. With persuasion as a goal, we need to make strategies (...)
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  18. Chenyang Li (2006). The Confucian Ideal of Harmony. Philosophy East and West 56 (4):583-603.
    : This is a study of the Confucian ideal of harmony and harmonization (he 和). First, through an investigation of the early development of he in ancient China, the meaning of this concept is explored. Second, a philosophical analysis of he and a discussion of the relation between harmony, sameness, and strife are offered. Also offered are reasons why this notion is so important to Confucian philosophy. Finally, on the basis of value pluralism, a case is made for the Confucian (...)
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  19. Chenyang Li (2005). Dao Yu Xi Fang de Xiang Yu: Zhong Xi Bi Jiao Zhe Xue Zhong Yao Wen Ti Yan Jiu = the Tao Encounters the West: Explorations in Comparative Philosophy. Zhongguo Ren Min da Xue Chu Ban She.
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  20. Chenyang Li (2004). Zhongyong as Grand Harmony: An Alternative Reading to Ames and Hall's Focusing the Familiar. Dao: A Journal of Comparative Philosophy 3 (2):173-188.
  21. Chenyang Li (2003). Meeting the Challenge of Democracy to Confucianism®. In Keli Fang (ed.), Chinese Philosophy and the Trends of the 21st Century Civilization. Commercial Press. 4--231.
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  22. Chenyang Li (2002). Revisiting Confucian Jen Ethics and Feminist Care Ethics: A Reply to Daniel Star and Lijun Yuan. Hypatia 17 (1):130 - 140.
    At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications.
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  23. Chenyang Li (2002). Revisiting Confucian. Hypatia 17 (1).
    : At two fronts I defend my 1994 article. I argue that differences between Confucian jen ethics and feminist care ethics do not preclude their shared commonalities in comparison with Kantian, utilitarian, and contractarian ethics, and that Confucians do care. I also argue that Confucianism is capable of changing its rules to reflect its renewed understanding of jen, that care ethics is feminist, and that similarities between Confucian and care ethics have significant implications.
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  24. Chenyang Li (2001). Understanding Confucian Philosophy: Classical and Sung-Ming (Review). Philosophy East and West 51 (2):312-314.
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  25. Chenyang Li (2000). Confucianism and Feminist Concerns: Overcoming the Confucian "Gender Complex". Journal of Chinese Philosophy 27 (2):187–199.
  26. Chenyang Li (1997). Confucian Value and Democratic Value. Journal of Value Inquiry 31 (2):183-193.
  27. Chenyang Li (1997). Shifting Perspectives: Filial Morality Revisited. Philosophy East and West 47 (2):211-232.
    Does morality require the filial obligation of grown children toward their aged parents? First, problems with some accounts of filial morality that have been put forth in recent years in the West are examined (Jane English, Jeffrey Blustein, and others), and then it is shown how Confucianism provides a sensible alternative perspective.
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  28. Chenyang Li (1994). Mind-Body Identity Revised. Philosophia 24 (1-2):105-114.
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  29. Chenyang Li (1994). The Confucian Concept of Jen and the Feminist Ethics of Care: A Comparative Study. Hypatia 9 (1):70 - 89.
    This article compares Confucian ethics of Jen and feminist ethics of care. It attempts to show that they share philosophically significant common grounds. Its findings affirm the view that care-orientation in ethics is not a characteristic peculiar to one sex. It also shows that care-orientation is not peculiar to subordinated social groups. Arguing that the oppression of women is not an essential element of Confucian ethics, the author indicates the Confucianism and feminism are compatible.
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  30. Chenyang Li (1993). Natural Kinds: Direct Reference, Realism, and the Impossibility of Necessary a Posteriori Truth. Review of Metaphysics 47 (2):261-76.
  31. Chenyang Li (1993). What-Being. International Philosophical Quarterly 33 (3):341-353.
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  32. Chenyang Li (1992). The Fallacy of the Slippery Slope Argument on Abortion. Journal of Applied Philosophy 9 (2):233-237.
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