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.  8
    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 & 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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  6. Chung-Ying Cheng (1965). Inquiries Into Classical Chinese Logic. Philosophy East and West 15 (3/4):195-216.
  7.  39
    Chung-Ying Cheng (2011). Preface: Understanding Legalism in Chinese Philosophy. Journal of Chinese Philosophy 38 (1):1-3.
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  8.  12
    Chung-Ying Cheng (2000). Confucian Onto-Hermeneutics: Morality and Ontology. Journal of Chinese Philosophy 27 (1):33-68.
  9.  24
    Chung-ying Cheng (2007). Justice and Peace in Kant and Confucius. Journal of Chinese Philosophy 34 (3):345–357.
  10.  14
    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). Reinterpreting Gongsun Longzi and Critical Comments on Other Interpretations. Journal of Chinese Philosophy 34 (4):537–560.
  12.  67
    Chung-ying Cheng (1977). Chinese Philosophy and Symbolic Reference. Philosophy East and West 27 (3):307-322.
  13.  23
    Chung-Ying Cheng (2006). Theoretical Links Between Kant and Confucianism: Preliminary Remarks. Journal of Chinese Philosophy 33 (1):3–15.
  14.  35
    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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  15.  23
    Chung-ying Cheng (1972). On Yi as a Universal Principle of Specific Application in Confucian Morality. Philosophy East and West 22 (3):269-280.
  16.  67
    Chung-Ying Cheng (1986). The Concept of Face and its Confucian Roots. Journal of Chinese Philosophy 13 (3):329-348.
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  17.  20
    Chung-Ying Cheng (1984). Editor's Note. Chinese Studies in History 11 (3):298-298.
    For unity and completeness we group together the remaining articles on controversies involving formal logic and dialectical logic. We can see from these exchanges and expositions that laws of formal logic are given a new interpretation in the light of dialectical logic, whereas dialectical logic itself, in the various versions in which it is defended, has been reconciled with or accommodated to basic principles of formal logic.
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  18.  23
    Chung-Ying Cheng (1986). Preliminary Study of the Question of Categories in Chinese Philosophy. Contemporary Chinese Thought 18 (2):29-98.
    In the study of Chinese philosophy, whether looking at its historical development or comparing different schools of one particular period, the question of categories inevitably appears. The question of categories, in simple terms, may be understood as the question of those concepts concerned with basic thinking. Analyzed more closely, the question of Chinese philosophical categories can be divided into the following topics: the types and content of categories; standards for defining categories; the special characteristics of categories; category changes and their (...)
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  19.  27
    Chung-Ying Cheng (1973). On Zen (Ch'an) Language and Zen Paradoxes. Journal of Chinese Philosophy 1 (1):77-102.
  20.  15
    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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  21.  26
    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.
  22.  42
    Chung-Ying Cheng (1987). Logic and Language in Chinese Philosophy. Journal of Chinese Philosophy 14 (3):285-307.
  23.  13
    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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  24.  10
    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.  41
    Chung-Ying Cheng (1981). Legalism Versus Confucianism: A Philosophical Appraisal. Journal of Chinese Philosophy 8 (3):271-302.
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  26.  27
    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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  27.  30
    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.  14
    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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  29.  50
    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.
  30.  18
    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.
  31.  23
    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.
  32. 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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  33.  33
    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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  34.  2
    Chung‐Ying Cheng (2014). Religious Foundation of Morality and Religiousness of Moral Practice: Kant and Confucianism. Journal of Chinese Philosophy 41 (S1):567-586.
    Kant has attempted to develop a foundation of his metaphysics of morals and this foundation ultimately turns out to be a religious one. Consequently, the question for Kant is whether morality also provides a practical foundation for independent religious faith. In contrast, we see Confucianism as providing a system of morality which has its own religiousness or sense of ultimateness in terms of a robust form of moral life and its practice of li 禮 and reflective thinking on humanity. In (...)
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  35.  26
    Chung-ying Cheng (1977). Nature and Function of Skepticism in Chinese Philosophy. Philosophy East and West 27 (2):137-154.
  36.  27
    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.
  37.  30
    Chung-Ying Cheng (2001). Classical Chinese Philosophy in a Global Context. The Proceedings of the Twentieth World Congress of Philosophy 2001:13-23.
    I discuss several areas of classical Chinese philosophy such as Confucianism, Daoism, Yijing philosophy, and the Mingjia, in terms of their global relevance for humankind today. I contend that despite the critique of 4 May 1919 and Great Cultural Revolution of 1965–1976, these philosophical schools have remained latent in the consciousness of the Chinese people. I argue that classical Chinese philosophy is very relevant for the present worldwide rebirth (renaissance) of human civilization. It is, in fact, crucial to the development (...)
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  38.  17
    Chung-Ying Cheng (1996). From Self-Cultivation to Philosophical Counseling. Journal of Chinese Philosophy 23 (3):245-257.
  39.  46
    Chung-Ying Cheng (2009). Li and Qi in the Yijing. Journal of Chinese Philosophy 36 (s1):73-100.
  40.  20
    Chung-ying Cheng (1973). Unity and Creativity in Wang Yang-Ming's Philosophy of Mind. Philosophy East and West 23 (1/2):49-72.
  41.  18
    Chung-Ying Cheng (1992). The "C" Theory: A Chinese Philosophical Approach to Management and Decision-Making. Journal of Chinese Philosophy 19 (2):125-153.
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  42.  5
    Chung-Ying Cheng (1977). Some Responses to Creel. Journal of Chinese Philosophy 4 (3):279-286.
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  43.  41
    Chung-ying Cheng (2009). On Harmony as Transformation: Paradigms From the Yijing ". Journal of Chinese Philosophy 36 (s1):11-36.
  44. 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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  45.  15
    Chung-Ying Cheng (1990). A Taoist Interpretation of "Differance" in Derrida. Journal of Chinese Philosophy 17 (1):19-30.
  46.  22
    Chung-Ying Cheng (1975). On Implication (Tse) and Inference (Ku) in Chinese Grammar and Chinese Logic. Journal of Chinese Philosophy 2 (3):225-244.
  47.  17
    Chung-Ying Cheng (1987). Li and Chi in the I Ching: A Reconsideration of Being and Non-Being in Chinese Philosophy. Journal of Chinese Philosophy 14 (1):1-38.
  48. Chung-Ying Cheng (1973). Response to Moravcsik. In Jaakko Hintikka (ed.), Approaches to Natural Language. D. Reidel Publishing 286--288.
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  49.  8
    Chung-Ying Cheng (1974). Conscience, Mind and Individual in Chinese Philosophy. Journal of Chinese Philosophy 2 (1):3-40.
  50.  18
    Chung-Ying Cheng (1979). Categories of Creativity in Whitehead and Neo-Confucianism. Journal of Chinese Philosophy 6 (3):251-274.
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