Search results for 'Daoism' (try it on Scholar)

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  1.  65
    David Chai (2014). Meontological Generativity: A Daoist Reading of the Thing. Philosophy East and West 64 (2):303-318.
    This paper relocates the philosophical discourse on the Thing (das Ding) to the world of classical Daoism. In doing so, it explores the bond between the One, the Thing and its signifier before discussing how the Thing unveils itself to the world while receiving the gift of nothingness from Dao. It furthermore contends that the two most prominent discussions of the Thing in the Western tradition--those by Heidegger and Lacan--while philosophically valuable in their own right, fail to provide the (...)
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  2.  14
    Justin Tiwald (2015). Well-Being and Daoism. In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge 56-69.
    In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing (Tao Te Ching) and the Zhuangzi (Chuang Tzu). Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to (...)
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  3.  42
    Karyn L. Lai (2003). Conceptual Foundations for Environmental Ethics: A Daoist Perspective. Environmental Ethics 25 (3):247-266.
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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  4.  21
    David Chai (2014). Nothingness and the Clearing: Heidegger, Daoism and the Quest for Primal Clarity. Review of Metaphysics 67 (3): 583 - 601.
    Martin Heidegger has made uncovering the truth of being his life’s work. He ultimately came to locate this truth at the site of the clearing (lichtung), which allowed him to sweep away the traditional formulation of the question of being and begin anew with beyng. This second beginning, as Heidegger called it, stood apart from the original in that he saw fit to cloak beyng in nothingness. This paper explores Heidegger’s use of nothingness and his claim that in order to (...)
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  5.  18
    Barry Allen (2014). Daoism and Chinese Martial Arts. Dao: A Journal of Comparative Philosophy 13 (2):251-266.
    The now-global phenomenon of Asian martial arts traces back to something that began in China. The idea the Chinese communicated was the dual cultivation of the spiritual and the martial, each perfected in the other, with the proof of perfection being an effortless mastery of violence. I look at one phase of the interaction between Asian martial arts and Chinese thought, with a reading of the Zhuangzi 莊子 and the Daodejing 道德經 from a martial arts perspective. I do not claim (...)
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  6.  2
    Ian James Kidd (2015). Nature, Mystery, and Morality: A Daoist View. Religious Studies 51 (2):165-181.
    This paper argues that a sense of nature‘s mystery can inspire and inform ways of experiencing and engaging with natural places and creatures in a way that is deeply morally transformative. Focusing on Daoism, it is argued that engagement with natural places and creates can facilitate the cultivation of receptivity to a sense of nature‘s mystery in a way that gradually releases a person from stances and conceptions that are morally and ecologically objectionable. The paper closes by suggesting that (...)
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  7.  33
    Jianliang Xu (2009). The Universal Sentiment of Daoist Morality. Frontiers of Philosophy in China 4 (4):524-536.
    Daoism has often been misunderstood as moral nihilism or anti-moralism, but the true Daoism indeed adopts a positive attitude towards morality. At the foundation of its universal sentiment is an affirmation of morality. Daoism takes all things as the starting point of its values in moral philosophy, and ziran 自然 (sponstaneously so) as the foundation of its philosophy with the universal commitment. Daoism hopes to use “ Dao to create the best environment for survival, and to (...)
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  8.  10
    Zhongjian Mou (2007). A Preliminary Discussion on Daoist Bionomy: On the Basis of Chen Yingning's Philosophy of Immortals. Frontiers of Philosophy in China 2 (2):206-218.
    From the modern point of view, the Daoist regimen culture in China is actually a kind of oriental bionomy. Although it is less developed than the Western life sciences in terms of details and techniques, it has unique advantages in terms of its comprehensive grasp and dynamic observation of life, as well as its emphasis on the development of life potentiality and on the self adjustment and improvement of living bodies. Chen Yingning reestablished a Daoist bionomy through Xianxue 仙学 (Philosophy (...)
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  9. Ronnie Littlejohn (2009). Daoism: An Introduction. I.B. Tauris.
    "Littlejohn organizes his introduction around the central metaphor of a spreading kudzu vine, whose roots, trunk, stalks, branches, and leaves grow beneath, in, around, and over the vast and complex terrain of Chinese culture. He does a marvellous job exploring the origins, developments, and transformations of Daoism by guiding readers through canonical texts, across historical contexts, and around expressions of Daoism in fine art, popular symbols, literature, ritual, and other forms of material culture. The result is a masterful (...)
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  10.  3
    Ronnie Littlejohn & Jeffrey Dippmann (eds.) (2011). Riding the Wind With Liezi: New Perspectives on the Daoist Classic. State University of New York.
    The Liezi is the forgotten classic of Daoism. Along with the Laozi (Daodejing) and the Zhuangzi, it's been considered a Daoist masterwork since the mid-eighth century, yet unlike those well-read works, the Liezi is little known and receives scant scholarly attention. Nevertheless, the Liezi is an important text that sheds valuable light on the early history of Daoism, particularly the formative period of sectarian Daoism. We do not know exactly what shape the original text took, but what (...)
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  11.  5
    Hans-Georg Moeller (2012). Daoist Criticisms of Confucian Sacrificial Rites. Sophia 51 (2):283-292.
  12.  2
    X. U. Jianliang (2009). The Universal Sentiment of Daoist Morality. Frontiers of Philosophy in China 4 (4):524-536.
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  13.  15
    Ronnie Littlejohn, Daoist Philosophy. Internet Encyclopedia of Philosophy.
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  14.  1
    Mou Zhongjian (2007). A Preliminary Discussion on Daoist Bionomy: On the Basis of Chen Yingning's Philosophy of Immortals. Frontiers of Philosophy in China 2 (2):206-218.
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  15. Zhihua Yao (2010). Typology of Nothing: Heidegger, Daoism and Buddhism. Comparative Philosophy 1 (1):78-89.
    Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay-sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have led me to (...)
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  16.  30
    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 (...)
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  17.  21
    Eske Møllgaard (2007). An Introduction to Daoist Thought: Action, Language, and Ethics in Zhuangzi. Routledge.
    This is the first work available in English which addresses Zhuangzi’s thought as a whole. It presents an interpretation of the Zhuangzi, a book in thirty-three chapters that is the most important collection of Daoist texts in early China. The author introduces a complex reading that shows the unity of Zhuangzi’s thought, in particular in his views of action, language, and ethics. By addressing methodological questions that arise in reading Zhuangzi, a hermeneutics is developed which makes understanding Zhuangzi’s religious thought (...)
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  18.  3
    Jacob Bender (2016). Justice as the Practice of Non-Coercive Action: A Study of John Dewey and Classical Daoism. Asian Philosophy 26 (1):20-37.
    ABSTRACTIn this essay, I will argue for an understanding of justice that is grounded in our imperfect world by drawing upon the works of John Dewey and the Classical Daoist philosophers. It will require a reconstructed understanding of persons as a field/continuum of interrelations and an updated understanding of human action and agency. This understanding of justice takes the form of non-coercive action, interaction that respects the particularity of each lived situation. The practice culminates in an ability to respond to (...)
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  19. Yong Huang (2005). A Copper Rule Versus the Golden Rule: A Daoist-Confucian Proposal for Global Ethics. Philosophy East and West 55 (3):394-425.
    : Here a moral principle called the "Copper Rule" is developed and defended as an alternative to the Golden Rule. First, the article focuses on two problems with the Golden Rule's traditional formulation of "Do (or don't do) unto others what you would (or would not) have them do unto you": it assumes (1) the uniformity of human needs and preferences and (2) that whatever is universally desired is good. Second, it examines three attempts to reformulate the Golden Rule—Marcus Singer's (...)
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  20. Peipei Qiu (2001). Onitsura's Makoto and the Daoist Concept of the Natural. Philosophy East and West 51 (2):232-246.
    Makoto (sincerity, truth, or faithfulness) is an important concept in haikai (Japanese comic linked verse) poetics. The discussions on makoto by the seventeenth-century haikai master Uejima Onitsura (1661-1738) clearly refer to the Daoist discourse on ziran (the Natural), and the clarification of this intertextuality is crucial to the understanding of the theoretical connotations of the term.
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  21.  77
    Eric Sean Nelson (2009). Responding with Dao : Early Daoist Ethics and the Environment. Philosophy East and West 59 (3):pp. 294-316.
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism (...)
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  22.  42
    Lee H. Yearley (2005). Daoist Presentation and Persuasion: Wandering Among Zhuangzi's Kinds of Language. Journal of Religious Ethics 33 (3):503 - 535.
    A concern central to virtually all full-blooded instances of religious ethics is how persuasively to represent a world central to our fulfillment that far exceeds our normal understanding. The treatment of three kinds of language in an early Daoist text, the Zhuangzi (Chuang Tzu), contains an especially profound discussion and expression of such persuasive presentations in religious ethics. This study examines it and concludes by viewing Dante's Commedia through the perspectives Zhuangzi's ideas and practices present.
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  23.  42
    Steven Burik (2010). Thinking on the Edge: Heidegger, Derrida, and the Daoist Gateway ( Men 門). Philosophy East and West 60 (4):499-516.
    Beware of the abysses and the gorges, but also of the bridges and the barriers.It is fair to say that many philosophical interpretations of the Daoist classics have proceeded, or continue to proceed, to read into these works the quest for a transcendental, foundational principle, a permanent moment of rest beyond the turmoil of ever-changing things. According to this interpretation the Daoist sages are those who have for all time found this metaphysical ground of all things—"The Way" (dao 道)—and who (...)
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  24.  47
    Stephen R. Palmquist (2012). A Daoist Model for a Kantian Church. Comparative Philosophy 4 (1):67-89.
    Although significant differences undoubtedly exist between Daoism and Kant’s philosophy, the two systems also have some noteworthy similarities. After calling attention to a few such parallels and sketching the outlines of Kant’s philosophy of religion, this article focuses on an often-neglected feature of the latter: the four guiding principles of what Kant calls an “invisible church” (universality, purity, freedom, and unchangeableness). Numerous passages from Lao Z i’s classic text, Dao-De-Jing , seem to uphold these same principles, thus suggesting that (...)
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  25.  63
    Robert J. Shepherd (2007). Perpetual Unease or Being at Ease? -- Derrida, Daoism, and the 'Metaphysics of Presence'. Philosophy East and West 57 (2):227-243.
    : Interesting work has been done on the striking similarities between the key arguments of the late Jacques Derrida and Daoism. While named otherwise, such Derridean signposts as the metaphysics of presence, the duality of language, and logocentrism are found in Daoist views of the relationship between reality, speech, writing, and knowledge. However, where the limits of language lead Derrida is different from where they take the authors of the Zhuangzi and the Daodejing, in particular regarding the question of (...)
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  26.  11
    Zhang Dainian (1993). The Impact of the Thought of the School of Confucianism and the School of Daoism on the Culture of China. Contemporary Chinese Thought 24 (4):65-85.
    In the era of the Warring States, the school of Confucianism and the school of Mohism were acclaimed, equally and at the same time, as the two "prominent teachings" of Chinese thought. Nonetheless, by the time of the Han dynasty, the teaching of Mohism had receded and become terminated. On the other hand, while the school of Daoism was originally an eremetic school and was not considered a "prominent teaching," it nonetheless had widespread influence in China. Since the Han (...)
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  27.  71
    Shaoming Chen (2010). On Pleasure: A Reflection on Happiness From the Confucian and Daoist Perspectives. [REVIEW] Frontiers of Philosophy in China 5 (2):179-195.
    This paper discusses the structural relationship between ideals on pleasure and pleasure as a human psychological phenomenon in Chinese thought. It describes the psychological phenomenon of pleasure, and compares different approaches by pre-Qin Confucian and Daoist scholars. It also analyzes its development in Song and Ming Confucianism. Finally, in the conclusion, the issue is transferred to a general understanding of happiness, so as to demonstrate the modern value of the classical ideological experience.
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  28.  1
    Livia Kohn (2004). Cosmos and Community: The Ethical Dimension of Daoism. Three Pines Press.
    Offers a major English study of Daoist religious ethics. Based on translations of primary sources, this book is a useful read for those interested in Daoism, comparative ethics, or Chinese history.
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  29.  28
    David E. Cooper (1994). Is Daoism 'Green'? Asian Philosophy 4 (2):119 – 125.
    Abstract Contemporary advocates of ?deep ecology? often appeal to daoist ideals as an early expression of ?respect? for nature. This appeal is inspired, presumably, by daoist attacks on ?convention? or ?artifice? which, as Zhuang Zi puts it, ?has been the ruin of primordial nature ... the ruin of the world?. But there are problems with this appeal. Daoists are extremely selective in the aspects of nature which they admire, and it is as much the skilled artisan as the person ?at (...)
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  30.  39
    Hans-Rudolf Kantor (2011). 'Right Words Are Like the Reverse'—The Daoist Rhetoric and the Linguistic Strategy in Early Chinese Buddhism. Asian Philosophy 20 (3):283-307.
    ?Right words are like the reverse? is the concluding remark of chap. 78 in the Daoist classic Daodejing. Quoted in treatises composed by Seng Zhao (374?414), it designates the linguistic strategy used to unfold the Buddhist Madhyamaka meaning of ?emptiness? and ?ultimate truth?. In his treatise Things Do not Move, Seng Zhao demonstrates that ?motion and stillness? are not really contradictory, performing the deconstructive meaning of Buddhist ?emptiness? via the corresponding linguistic strategy. Though the topic of the discussion and the (...)
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  31.  10
    David E. Cooper (2014). Daoism, Nature and Humanity. Royal Institute of Philosophy Supplement 74:95-108.
    This paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more than people generally (...)
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  32.  11
    Wing-Cheuk Chan (2008). Daoism and the Later Merleau-Ponty on Body. Proceedings of the Xxii World Congress of Philosophy 51:3-9.
    Laozi says, “The reason why I have great trouble is that I have a body.” Zhuangzi also asks us to forget the body. These seem to suggest that Daoism holds a negative view on the body. However, I will argue for a positive understanding of the Daoist doctrine of the body. In The Visible and the Invisible, the later Merleau‐Ponty aims to introduce an ontology of the flesh. With the help of his concept of the flesh of the world, (...)
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  33.  31
    David Storey (2011). The Uses and Abuses of Metaphysical Language in Heidegger, Derrida, and Daoism. Comparative and Continental Philosophy 3 (1):113-124.
    In this essay, I analyze Steven Burik’s recent comparisons of Heidegger, Derrida, and Daoism to explore two problems in comparative thought. The first concerns metaphysics: Is metaphysics a bad thing—or even an avoidable thing? The second concerns language: Is there any danger in focusing on language—in losing the forest of philosophy for the trees of the language in which it is conducted? These questions orbit a more basic one: What is the goal of comparative philosophy? In part one, I (...)
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  34.  7
    David Chai (2014). Daoism and Wu. Philosophy Compass 9 (10):663-671.
    This paper introduces the concept of nothingness as used in classical Daoist philosophy, building upon contemporary scholarship by offering a uniquely phenomenological reading of the term. It will be argued that the Chinese word wu bears upon two planes of reality concurrently: as ontological nothingness and as ontic nonbeing. Presenting wu in this dyadic manner is essential if we wish to avoid equating it with Dao itself, as many have been wont to do; rather, wu is the mystery that perpetually (...)
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  35.  30
    Chen Xia & Martin Schönfeld (2011). A Daoist Response to Climate Change. Journal of Global Ethics 7 (2):195 - 203.
    Climate change is now a global problem that can no longer be ignored. As climate change signals a civilization failure, the emerging reality will spur cultures everywhere to re-examine their traditions and rediscover the ecological wisdom of the ancients. Daoism will be no exception. This paper tries to explain the Daoist response to climate change by focusing on the manifestation of Dao, the responsibility of humankind and the ideal life. It shows that in its tenets and practices, Daoism (...)
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  36.  5
    Mario Wenning (2011). Daoism as Critical Theory. Comparative Philosophy 2 (2):50.
    Classical philosophical Daoism as it is expressed in the Dao-De-Jing and the Zhuang-Zi is often interpreted as lacking a capacity for critique and resistance. Since these capacities are taken to be central components of Enlightenment reason and action, it would follow that Daoism is incompatible with Enlightenment. This interpretation is being refuted by way of developing a constructive dialogue between the enlightenment traditions of critical theory and recent philosophy of action from a Daoist perspective. Daoism's normative naturalism (...)
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  37.  42
    Koji Tanaka (2004). The Limit of Language in Daoism. Asian Philosophy 14 (2):191 – 205.
    The paper is concerned with the development of the paradoxical theme of Daoism. Based on Chad Hansen's interpretation of Daoism and Chinese philosophy in general, it traces the history of Daoism by following their treatment of the limit of language. The Daoists seem to have noticed that there is a limit to what language can do and that the limit of language is paradoxical. The 'theoretical' treatment of the paradox of the limit of (...)
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  38.  6
    Sharon Rowe & James D. Sellman (2003). An Uncommon Alliance: Ecofeminism and Classical Daoist Philosophy. Environmental Ethics 25 (2):129-148.
    Classical philosophical Daoism and ecofeminism converge on key points. Ecofeminism’s critique of Western dualistic metaphysics finds support in Daoism’s nondualistic, particularist, cosmological framework, which distinguishes pairs of complementary opposites within a process of dynamic transformation without committing itself to a binary, essentialist position as regards sex and gender. Daoism’s epistemological implications suggest a link to ecofeminism’s alignment with a situational and provisional model of knowledge. As a transformative philosophy, the cluster of concepts that give specificity to the (...)
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  39.  9
    Hou Cai (1990). The Contents of the Daoist Religion and Its Cultural Function. Contemporary Chinese Thought 22 (2):24-42.
    The Daoist religion is an ancient religion that took root and flourished in China's soil. It was created in the time of Emperor Shundi of the Eastern Han dynasty and today claims a history of over 1,800 years. Its philosophical thought—which is a theory of moral and behavioral discipline whose core is a belief in immortals or supernatural beings —derived its origins from what is called "the teachings of Huang [Huangdi, or the Yellow Emperor] and Lao [Lao Zi]." Consequently, it (...)
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  40.  23
    Alan Fox (2007). Teaching Daoism as Philosophy. Teaching Philosophy 30 (1):1-28.
    I propose to consider chapter 1 of the famous, classic, and foundational Daoist text Dao De Jing, attributed to Laozi, in order to enable a non-expert to negotiate the subject of Daoism in a global philosophy context, and to further enhance the teaching of philosophy by introducing and emphasizing at least some of the controversies that inevitably surround interpretation of a classical set of texts and ideas. This forces students to see through simplistic dichotomies and form subtler conclusions, on (...)
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  41.  22
    R. P. Peerenboom (1991). Beyond Naturalism: A Reconstruction of Daoist Environmental Ethics. Environmental Ethics 13 (1):3-22.
    In this paper I challenge the traditional reading of Daoism as naturalism and the interpretation of wu wei as “acting naturally.” I argue that such an interpretation is problematic and unhelpful to the would-be Daoist environmental ethicist. I then lay the groundwork for a philosophically viable environmental ethic by elucidating the pragmatic aspects of Daoist thought. While Daoism so interpreted is no panacea for all of our environmental ills, it does provide a methodology that may prove effective in (...)
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  42.  30
    Ann A. Pang-White (2009). Nature, Interthing Intersubjectivity, and the Environment: A Comparative Analysis of Kant and Daoism. Dao: A Journal of Comparative Philosophy 8 (1):61-78.
    The Kantian philosophy, for many, largely represents the Modern West’s anthropocentric dominance of nature in its instrumental-rationalist orientation. Recently, some scholars have argued that Kant’s aesthetics offers significant resources for environmental ethics, while others believe that Kant’s flawed dualistic views in the second Critique severely undermine any environmental promise that aesthetic judgments may hold in Kant’s third Critique . This article first examines the meanings of nature in Kant’s three Critique s. It concludes that Kant’s aesthetic view toward sensible nature (...)
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  43.  19
    Xiufen Lu (2011). The Confucian Ideal of Great Harmony (Datong 大同), the Daoist Account of Change, and the Theory of Socialism in the Work of Li Dazhao. Asian Philosophy 21 (2):171 - 192.
    This paper discusses the theory of socialism endorsed by Li Dazhao, China's first Marxist, as an effort to integrate western ideas into the traditional Chinese thinking during the chaotic years of the 1920s. There are two aspects of Li's theory of socialism which, while related, are distinct: (1) a theory about the nature of socialist society, and (2) a theory about how a socialist society can be achieved in China. Li's development of (1) is influenced by his acceptance of the (...)
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  44.  19
    Douglas L. Berger (2011). Did Buddhism Ever Go East?: The Westernization of Buddhism in Chad Hansen's Daoist Historiography. Philosophy East and West 61 (1):38-55.
    The scholarly career of Professor Chad Hansen has been devoted in large measure to an elucidation of the relationship between the classical Chinese language and the structure and aims of pre-Qin philosophical thought. His “mass-noun” hypothesis of classical Chinese thought, his notion of dao 道 as “guiding discourse,” and his clarifications of the significance of Mohism are marked achievements from which all of us have benefited immensely. In the opening chapters of A Daoist Theory of Chinese Thought, Hansen prefaces his (...)
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  45.  5
    Brook Ziporyn (2013). ON SORT OF KNOWING The Daoist Unhewn. Common Knowledge 19 (1):111-130.
    The article, a contribution to the Common Knowledge symposium “Fuzzy Studies: On the Consequence of Blur,” analyzes the metaphysical assumptions behind the valorization of “clear and distinct ideas,” apodictic knowledge, and definitiveness, and it suggests alternatives derived from Daoist sources, where a different model of knowing prevails. That model undermines the idea of purposive willing in the service of goals known in advance, and undermines as well the bases for any human or divine activity designed to achieve definite ends. If (...)
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  46.  11
    Michael L. Raposa (2012). Musement as Listening: Daoist Perspectives on Peirce. Journal of Chinese Philosophy 39 (2):207-221.
    Certain Daoist ideas explored here are compared with features of Peirce's philosophy, supplying a helpful perspective on the latter. In particular, I examine Zhuangzi's instruction about “listening” with one's spirit, along with certain discussions of “listening energy” drawn from texts dealing with the Daoist martial arts. I argue that Daoist “listening” and Peirce's concept of “musement” are both to be regarded as a disciplined form of attentiveness. By attending to no predetermined thing, a person thus disciplined is “ready” for the (...)
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  47.  18
    Hagop Sarkissian (2010). The Darker Side of Daoist Primitivism. Journal of Chinese Philosophy 37 (2):312-329.
    The Primitivist (responsible for chapters 8-11 of the heterogeneous Zhuangzi) has largely been interpreted as just another exponent of the philosophy of the Laozi or Daodejing. This is a shame, because the Primitivist is an idiosyncratic thinker whose theories do not simply reiterate those found in the Laozi. In this essay, I argue that even though the Primitivist embraced some of the values of the Laozi’s brand of Daoism, (e.g. simplicity, harmony with nature, being rid of knowledge, etc.) he (...)
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  48.  9
    Wang Zhongjiang (1998). Daoist Philosophy: Modern Interpretations. Contemporary Chinese Thought 30 (1):7-34.
    A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...)
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  49.  10
    Eric S. Nelson (2004). Responding to Heaven and Earth: Daoism, Heidegger and Ecology. Environmental Philosophy 1 (2):65-74.
    Although the words “nature” and “ecology” have to be qualified in discussing either Daoism or Heidegger, the author argues that a different and potentially helpful approach to questions of nature, ecology, and environmental ethics can be articulated from the works of Martin Heidegger and the early Daoist philosophers Laozi (Lao-Tzu) and Zhuangzi (Chuang-Tzu). Despite very different cultural contexts and philosophical strategies, they bring into play the spontaneity and event-character of nature while unfolding a sense of how to be responsive (...)
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    Qianfan Zhang (2013). Human Dignity in Classical Chinese Philosophy: The Daoist Perspective. Journal of Chinese Philosophy 40 (3-4):493-510.
    This article discusses the Daoist contribution to the idea of human dignity in the classical Chinese philosophy, particularly in aspects that had been ignored by the Confucians and the Moists. By criticizing the traditional morality and reviving the faith in a primitive, self-sufficient life, Laozi and Zhuangzi add an important dimension to the classical understanding of human dignity: individual freedom, particularly the freedom of living under minimum burden, direction, and oppression of the state. By comparing the Daoist conception of human (...)
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