Search results for 'Chung–Ying Cheng' (try it on Scholar)

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  1. Zhongying Cheng & On Cho Ng (eds.) (2008). The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng. Global Scholarly Publications.
     
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  2. Chung-ying Cheng (2008). On Entering the 21st Century : My Philosophical Vision and My Philosophical Practice. In Zhongying Cheng & On Cho Ng (eds.), The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng. Global Scholarly Publications
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  3. Chung-Ying Cheng (1977). Rectifying Names [Cheng-Ming] in Classical Confucianism. Chinese Studies in Philosophy 8 (3):67.
    The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as (...)
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  4. Chung-Ying Cheng, Dennis Chi-Hsiung Cheng, Bent Nielsen, Tze-Ki Hon, Yuet Keung Lo & Andreas SCHÖTER (2008). Studies of the Yijing and Its Commentaries. Journal of Chinese Philosophy 35 (2).
     
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  5. Chung-Ying Cheng & Nicholas Bunnin (eds.) (2002). Contemporary Chinese Philosophy. Wiley-Blackwell.
    _Contemporary Chinese Philosophy _features discussion of sixteen major twentieth-century Chinese philosophers. Leading scholars in the field describe and critically assess the works of these significant figures. Critically assesses the work of major comtemporary Chinese philosophers that have rarely been discussed in English. Features essays by leading scholars in the field. Includes a glossary of Chinese characters and definitions.
     
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  6. Chung-ying Cheng & Richard H. Swain (1970). Logic and Ontology in the Chih Wu Lun of Kung-Sun Lung Tzu. Philosophy East and West 20 (2):137-154.
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  7. Chung-Ying Cheng (1965). Inquiries Into Classical Chinese Logic. Philosophy East and West 15 (3/4):195-216.
  8.  35
    Chung-Ying Cheng (2011). Preface: Understanding Legalism in Chinese Philosophy. Journal of Chinese Philosophy 38 (1):1-3.
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  9.  12
    Chung-Ying Cheng (2000). Confucian Onto-Hermeneutics: Morality and Ontology. Journal of Chinese Philosophy 27 (1):33-68.
  10.  12
    Chung-Ying Cheng (2003). Inquiring Into the Primary Model: Yi Jing and the Onto-Hermeneutical Tradition. Journal of Chinese Philosophy 30 (3-4):289-312.
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  11.  20
    Chung-ying Cheng (2007). Justice and Peace in Kant and Confucius. Journal of Chinese Philosophy 34 (3):345–357.
  12.  15
    Chung-ying Cheng (2007). Reinterpreting Gongsun Longzi and Critical Comments on Other Interpretations. Journal of Chinese Philosophy 34 (4):537–560.
  13.  19
    Chung-Ying Cheng (2006). Theoretical Links Between Kant and Confucianism: Preliminary Remarks. Journal of Chinese Philosophy 33 (1):3–15.
  14.  41
    Chung-ying Cheng (1977). Chinese Philosophy and Symbolic Reference. Philosophy East and West 27 (3):307-322.
  15.  53
    Chung-Ying Cheng (1986). The Concept of Face and its Confucian Roots. Journal of Chinese Philosophy 13 (3):329-348.
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  16.  19
    Chung-ying Cheng (1972). On Yi as a Universal Principle of Specific Application in Confucian Morality. Philosophy East and West 22 (3):269-280.
  17.  23
    Chung-Ying Cheng (1986). On the Environmental Ethics of the Tao and the ch'I. Environmental Ethics 8 (4):351-370.
    How the Tao applies to the ecological understanding of the human environment for the purpose of human well-being as well as for the hannony of nature is an interesting and crucial issue for both environmentalists and philosophers of the Tao. I formulate five basic axioms for an environmental ethic of the Tao: (1) the axiom of total interpenetration; (2) the axiom of self-transformation; (3) the axiom of creative spontaneity; (4) the axiom of a will not to will; and (5) the (...)
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  18.  22
    Chung-Ying Cheng (1973). On Zen (Ch'an) Language and Zen Paradoxes. Journal of Chinese Philosophy 1 (1):77-102.
  19.  14
    Chung-Ying Cheng (2004). Dimensions of the Dao and Onto-Ethics in Light of the DDJ. Journal of Chinese Philosophy 31 (2):143–182.
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  20.  1
    Chung‐Ying Cheng (2014). Preface: Chinese Philosophy and Heidegger: Mutual Discovery and Each to its Own. Journal of Chinese Philosophy 41 (3-4):378-386.
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  21.  34
    Chung-Ying Cheng (1987). Logic and Language in Chinese Philosophy. Journal of Chinese Philosophy 14 (3):285-307.
  22.  7
    Chung-Ying Cheng (1989). On Harmony as Transformation: Paradigms From the I Ching. Journal of Chinese Philosophy 16 (2):125-158.
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  23.  33
    Chung-Ying Cheng (1981). Legalism Versus Confucianism: A Philosophical Appraisal. Journal of Chinese Philosophy 8 (3):271-302.
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  24.  9
    Chung–Ying Cheng (2002). On the Metaphysical Significance of Ti (Body–Embodiment) in Chinese Philosophy: Benti (Origin–Substance) and Ti–Yong (Substance and Function). Journal of Chinese Philosophy 29 (2):145–161.
  25.  19
    Chung-Ying Cheng (1997). Philosophical Significance of Gongsun Long: A New Interpretation of Theory of Zhi as Meaning and Reference. Journal of Chinese Philosophy 24 (2):139-177.
  26.  8
    Chung-ying Cheng (1983). Kung-Sun Lung: White Horse and Other Issues. Philosophy East and West 33 (4):341-354.
    This is an up-To-Date analysis of kung-Sun lung's thesis "white horse is not horse" and the underlying class logic. Critique is made of the wrong-Headedness of the mass-Term interpretation (hansen) and a shallow understanding of classical chinese grammar in light of modern logic. Neo-Ruohist canons on identity, Difference, Separableness and inseparableness are also analyzed for comparison and contrast.
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  27.  28
    Chung-Ying Cheng (2002). Ultimate Origin, Ultimate Reality, and the Human Condition: Leibniz, Whitehead, and Zhu XI. Journal of Chinese Philosophy 29 (1):93–118.
  28.  44
    Chung-ying Cheng (1987). Confucius, Heidegger, and the Philosophy of the I Ching: A Comparative Inquiry Into the Truth of Human Being. Philosophy East and West 37 (1):51-70.
  29. 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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  30.  43
    Chung-Ying Cheng (2009). Li and Qi in the Yijing. Journal of Chinese Philosophy 36 (s1):73-100.
  31.  25
    Chung-ying Cheng (1977). Nature and Function of Skepticism in Chinese Philosophy. Philosophy East and West 27 (2):137-154.
  32.  12
    Chung-Ying Cheng (2001). Philosophy of Violence From an Eastern Perspective. The Proceedings of the Twentieth World Congress of Philosophy 2001:181-185.
    In this paper, I discuss Moist, Confucianist, Daoist, and Buddhist views on violence, arguing that this provides a whole spectrum of ways of dealing with violence that should not to be regarded as being mutually exclusive. In fact, I argue that it is actually beneficial to combine these positions for dealing with specific cases of violence, and for preventing violence from ever occurring.
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  33.  10
    Chung-Ying Cheng (2002). Integrating the Onto-Ethics of Virtues (East) and the Meta-Ethics of Rights (West). Dao: A Journal of Comparative Philosophy 1 (2):157-184.
  34.  10
    Chung‐Ying Cheng (2013). A Generative Ontological Unity of Heart‐Mind and Nature in the Four Books. Journal of Chinese Philosophy 40 (2):234-251.
    Traditional scholarship seems not to pay sufficient attention to the fact that Daxue 《大學》 has established a system of ethical and political philosophy on the basis of the idea of xin 心 (heart-mind) whereas the Zhongyong 《中庸》 has argued for the participation of the human person in the creativities of heaven and earth based on the onto-generative nature (xing 性) of the human person. How to explain this fact and interrelate and integrate these two systems become both a historical challenge (...)
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  35.  12
    Chung–ying Cheng (2002). Editor's Introduction: On Comparative Origins of Classical Chinese Ethics and Greek Ethics. Journal of Chinese Philosophy 29 (3):307–311.
  36.  38
    Chung-ying Cheng (2009). On Harmony as Transformation: Paradigms From the Yijing ". Journal of Chinese Philosophy 36 (s1):11-36.
  37.  15
    Chung-Ying Cheng (1996). From Self-Cultivation to Philosophical Counseling. Journal of Chinese Philosophy 23 (3):245-257.
  38.  18
    Chung-ying Cheng (1997). On a Comprehensive Theory of Xing (Naturality) in Song-Ming Neo-Confucian Philosophy: A Critical and Integrative Development. Philosophy East and West 47 (1):33-46.
    The question of xing has received much attention in the revival of Neo-Confucian philosophy (called Contemporary Neo-Confucianism) in present-day Taiwan, Hong Kong, and China and among scholars of Chinese philosophy in the United States. It also has much to do with a critical consciousness of both the difference and the affinity between the Chinese philosophy of man and morality and the contemporary Western philosophy of human existence and moral virtues. The study of this has great meaning for the development of (...)
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  39.  20
    Chung-Ying Cheng (1983). Metaphysics of Tao and Dialectics of Fa: An Evaluation of HTSC in Relations to Lao Tzu and Han Fei and an Analytical Study of Interrelationships of Tao, Fa, Hsing, Ming and Li. Journal of Chinese Philosophy 10 (3):251-284.
  40.  9
    Chung-Ying Cheng (2012). Preface: Chinese Logic as Threefold: Reference, Meaning and Use. Journal of Chinese Philosophy 39 (3):325-326.
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  41.  11
    Chung-Ying Cheng (1973). On the Problem of Subject Structure in Language with Application to Late Archaic Chinese. In Jaakko Hintikka (ed.), Approaches to Natural Language. D. Reidel Publishing 413--434.
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  42.  15
    Chung-ying Cheng (1973). Unity and Creativity in Wang Yang-Ming's Philosophy of Mind. Philosophy East and West 23 (1/2):49-72.
  43.  12
    Chung-Ying Cheng (2012). World Humanities and Self-Reflection of Humanity: A Confucian-Neo-Confucian Perspective. Journal of Chinese Philosophy 39 (4):476-494.
    This article presents and develops Zhu Xi's Neo-Confucian theory of heart-mind-will and human nature as the source and basis for the understanding of humanity. This article next shows how Kant and Confucius could be said to share the same vision of humanity in light of one particular historical connection between them. Finally, I have explored four forms of knowledge in light of a distinction between feeling and observation as well as their basic unity. This gives rise to our vision of (...)
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  44.  27
    Chung-Ying Cheng (2007). On Human Consciousness in Classical Chinese Philosophy: Developing Onto-Hermeneutics of the Human Person. Journal of Chinese Philosophy 34 (s1):9-32.
  45. Chung-Ying Cheng & 成中英 (2003). Philosophy of Change. In A. S. Cua (ed.), Encyclopedia of Chinese Philosophy. Routledge 517--524.
     
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  46.  33
    Chung-Ying Cheng (2008). The Yijing as Creative Inception of Chinese Philosophy. Journal of Chinese Philosophy 35 (2):201–218.
  47.  10
    Chung-Ying Cheng (1990). A Taoist Interpretation of "Differance" in Derrida. Journal of Chinese Philosophy 17 (1):19-30.
  48.  27
    Chung-ying Cheng (2010). Developing Confucian Onto-Ethics in a Postmodern World/Age. Journal of Chinese Philosophy 37 (1):3-17.
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  49.  15
    Chung-Ying Cheng (1975). On Implication (Tse) and Inference (Ku) in Chinese Grammar and Chinese Logic. Journal of Chinese Philosophy 2 (3):225-244.
  50.  14
    Chung-Ying Cheng (2012). Preface: World-Humanity and Chinese Philosophy. Journal of Chinese Philosophy 39 (4):469-471.
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