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Profile: Chenyang Li (Nanyang Technological University, Singapore)
  1.  84
    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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  2.  42
    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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  3.  38
    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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  4. 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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  5. 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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  6. Chenyang Li (2000). The Sage and the Second Sex Confucianism, Ethics, and Gender.
     
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  7. 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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  8. Chenyang Li (1999). The Tao Encounters the West Explorations in Comparative Philosophy. Monograph Collection (Matt - Pseudo).
     
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  9.  19
    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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  10.  4
    Chenyang Li (2014). The Confucian Conception of Freedom. Philosophy East and West 64 (4):902-919.
    Freedom is intrinsic to a good life. An account of the Confucian conception of the good life must include a reasonable conception of freedom. Studies in Chinese ideas of freedom, however, have been focused mostly on Daoism. A quick survey of some fine books on Chinese philosophy shows little result on Confucian freedom.1 In this essay, I argue that attributing a notion of “free will” to Confucian philosophy has serious limitations; it will be more fruitful to draw on contemporary feminist (...)
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  11.  9
    Chenyang Li (2016). Confucian Harmony, Greek Harmony, and Liberal Harmony. Dao: A Journal of Comparative Philosophy 15 (3):427-435.
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  12.  91
    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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  13.  17
    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.
  14.  20
    Chenyang Li (2008). When My Grandfather Stole Persimmons... Reflections on Confucian Filial Love. Dao: A Journal of Comparative Philosophy 7 (2):135-139.
  15.  37
    Chenyang Li (1993). Natural Kinds: Direct Reference, Realism, and the Impossibility of Necessary a Posteriori Truth. Review of Metaphysics 47 (2):261-76.
  16.  65
    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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  17.  17
    Chenyang Li (2008). Where Does Confucian Virtuous Leadership Stand? Proceedings of the Xxii World Congress of Philosophy 9:35-45.
    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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  18.  37
    Chenyang Li (1997). Confucian Value and Democratic Value. Journal of Value Inquiry 31 (2):183-193.
  19.  4
    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.
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  20.  1
    Chenyang Li (2016). Comparative Philosophy and Cultural Patterns. Dao: A Journal of Comparative Philosophy 15 (4):533-546.
    As a genus of philosophy, comparative philosophy serves various important purposes. It helps people understand various philosophies and it helps philosophers develop new ideas and solve problems. In this essay, I first clarify the meaning of “comparative philosophy” and its main purposes, arguing that an important purpose of comparative philosophy is to help us understand cultural patterns. This function makes comparative philosophy even more significant in today’s globalized world.
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  21.  5
    Chenyang Li (1992). The Fallacy of the Slippery Slope Argument on Abortion. Journal of Applied Philosophy 9 (2):233-237.
    ABSTRACT This paper attempts to show that the acorn–oak tree argument against the slippery slope on the personhood of the fetus is valid and William Cooney's attack on this argument fails. I also argue that the slippery slope argument leads to on undesirable conclusion and should not be used as a valid tool in the debate on the personhood of the fetus.
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  22.  28
    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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  23.  40
    Chenyang Li (2000). Confucianism and Feminist Concerns: Overcoming the Confucian "Gender Complex". Journal of Chinese Philosophy 27 (2):187–199.
  24.  11
    Chenyang Li (2014). Characteristics of Confucian Rituals —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 is problematic in several ways. First, his division of human activities into “social” and “natural” is less than illuminating, as human “natural” activities 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 understated its regulative function. Fourth, (...)
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  25.  9
    Chenyang Li, Confucian Moral Cultivation, Longevity, and Public Policy.
    By investigating the link between the Confucian ideal of longevity and moral cultivation, I argue that Confucian moral cultivation is founded on the ideal of harmony, and, in this connection, it promotes a holistic, healthy life, of which longevity is an important component. My argument is internal to Confucianism, in the sense that it aims to show these concepts are coherently constructed within the Confucian philosophical framework; I do not go beyond the Confucian framework to prove its validity. Finally, I (...)
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  26.  18
    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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  27.  5
    Chenyang Li (2015). Confucian Ethics and Care Ethics: The Political Dimension of a Scholarly Debate. Hypatia 30 (4):897-903.
  28.  27
    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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  29.  26
    Chenyang Li (1994). Mind-Body Identity Revised. Philosophia 24 (1-2):105-114.
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  30.  12
    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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  31.  8
    Chenyang Li (forthcoming). Doing Chinese Political Philosophy Without" Mat Vendor's Fallacy". Journal of Chinese Philosophy.
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  32.  15
    Chenyang Li (2011). The Seventeenth International Conference for Chinese Philosophy. Journal of Chinese Philosophy 38 (1):166-166.
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  33.  15
    Chenyang Li (2001). Understanding Confucian Philosophy: Classical and Sung-Ming (Review). Philosophy East and West 51 (2):312-314.
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  34.  17
    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.
  35.  18
    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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  36.  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.
  37.  7
    Chenyang Li (2011). Xunzi on the Origin of Goodness: A New Interpretation. Journal of Chinese Philosophy 38 (s1):46-63.
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  38.  1
    Chenyang Li (2002). Revisiting Confucian Jen Ethics and Feminist Care Ethics: A Reply to Daniel Star and Lijun Yuan. Hypatia: A Journal of Feminist Philosophy 17 (1):130-140.
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  39.  4
    Chenyang Li (1993). What-Being. International Philosophical Quarterly 33 (3):341-353.
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  40.  1
    Chenyang Li (1993). What-Being: Chuang Tzu Versus Aristotle. International Philosophical Quarterly 33 (3):341-353.
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  41.  3
    Chenyang Li (2007). Introduction: Doing Chinese Political Philosophy Without "Mat Vendor's Fallacy". Journal of Chinese Philosophy 34 (2):155-159.
  42. Daniel A. Bell & Chenyang Li (eds.) (2013). The East Asian Challenge for Democracy: Political Meritocracy in Comparative Perspective. Cambridge University Press.
    The rise of China, along with problems of governance in democratic countries, has reinvigorated the theory of political meritocracy. But what is the theory of political meritocracy and how can it set standards for evaluating political progress? To help answer these questions, this volume gathers a series of commissioned research papers from an interdisciplinary group of leading philosophers, historians and social scientists. The result is the first book in decades to examine the rise of political meritocracy and what it will (...)
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  43. Chenyang Li (2008). Book Review. [REVIEW] Dao: A Journal of Comparative Philosophy 7:99-102.
     
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  44. Chenyang Li & Franklin Perkins (eds.) (2015). Chinese Metaphysics and its Problems. Cambridge University Press.
    This volume of new essays is the first English-language anthology devoted to Chinese metaphysics. The essays explore the key themes of Chinese philosophy, from pre-Qin to modern times, starting with important concepts such as yin-yang and qi and taking the reader through the major periods in Chinese thought - from the Classical period, through Chinese Buddhism and Neo-Confucianism, into the twentieth-century philosophy of Xiong Shili. They explore the major traditions within Chinese philosophy, including Daoism and Mohism, and a broad range (...)
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  45. 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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  46. Chenyang Li & Peimin Ni (eds.) (2014). Moral Cultivation and Confucian Character: Engaging Joel J. Kupperman. State University of New York Press.
    In this volume, leading scholars in Asian and comparative philosophy take the work of Joel J. Kupperman as a point of departure to consider new perspectives on Confucian ethics. Kupperman is one of the few eminent Western philosophers to have integrated Asian philosophical traditions into his thought, developing a character-based ethics synthesizing Western, Chinese, and Indian philosophies. With their focus on Confucian ethics, contributors respond, expand, and engage in critical dialogue with Kupperman’s views. Kupperman joins the conversation with responses and (...)
     
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  47. 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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  48. Chenyang Li (1999). Review of Zhuiqiu Kexue Jingshen: Zhong-Xi Kexue Bijiao Yu Rongtong de Zhexue Toushi 追求科學精神: 中西科學比較與融通的哲學透視 by Wang Shanbo 王善博. [REVIEW] Philosophy East and West 49 (1):86-88.
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  49. Chenyang Li (1992). Toward a Contextual Approach to the Question of Being. Dissertation, The University of Connecticut
    The traditional ontology is a substance-ontology. It is the ontology that an object is primarily a substance, which has a definite being and properties. A lot of philosophical problems are tied to this ontology. I deconstruct the ontology of substance and propose a being-ontology. It is a way to see the world, instead of as a totality of substances, as a totality of ways of being. It has two theses. First, an object is not viewed as a substance which has (...)
     
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  50. Julia Tao, Anthony B. L. Cheung, Martin Painter & Chenyang Li (eds.) (2015). Governance for Harmony in Asia and Beyond. Routledge.
    Harmony has become a major challenge for modern governance in the twenty-first century because of the multi-religious, multi-racial and multi-ethnic character of our increasingly globalized societies. Governments all over the world are facing growing pressure to integrate the many diverse elements and subcultures which make up modern pluralistic societies. This book examines the idea of harmony, and its place in politics and governance, both in theory and practice, in Asia, the West and elsewhere. It explores and analyses the meanings, mechanisms, (...)
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