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

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  1.  70
    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.  21
    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 and the Zhuangzi. 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 develop a workable theory of (...)
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  3.  52
    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.  25
    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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  5.  24
    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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  6.  8
    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.  44
    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.  4
    Robert E. Allinson (1996). Moral Values and the Daoist Sage in the Dao Dejing. In Brian Carr (ed.), Morals and Society in Asian Philosophy. Curzon 1--156.
    The theme of this paper is that while there are four seemingly contradictory classes of statements in the Dao de Jing regarding moral values and the Daoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Dao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour to (...)
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  9.  12
    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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  10. 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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  11.  7
    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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  12.  11
    Joel Krueger (2008). A Daoist Critique of Searle on Mind and Action. In Bo Mou (ed.), Searle’s Philosophy and Chinese Philosophy: Constructive Engagement. Brill Academic Publishers 97-123.
  13.  5
    David Chai (2015). Liu, Xiaogan, Ed., Dao Companion to Daoist Philosophy. [REVIEW] Dao: A Journal of Comparative Philosophy 14 (2):303-306.
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  14.  4
    David Chai (2014). Zhang, Ji. One and Many: A Comparative Study of Plato's Philosophy and Daoism Represented by Ge Hong. [REVIEW] Journal of Chinese Philosophy 41 (1-2):221-224.
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  15.  6
    Hans-Georg Moeller (2012). Daoist Criticisms of Confucian Sacrificial Rites. Sophia 51 (2):283-292.
  16.  4
    X. U. Jianliang (2009). The Universal Sentiment of Daoist Morality. Frontiers of Philosophy in China 4 (4):524-536.
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  17.  15
    Ronnie Littlejohn, Daoist Philosophy. Internet Encyclopedia of Philosophy.
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  18.  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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  19. 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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  20.  41
    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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  21.  9
    Jing Liu (2016). What is Nature? – Ziran in Early Daoist Thinking. Asian Philosophy 26 (3):265-279.
    ABSTRACTThe question of the relation between humans and nature lies at the foundation of any philosophy. With the daily worsening environmental crisis, we are forced to face this ancient question again. Yet when we put it into the form of ‘humans and nature’, a metaphysics is already implied and the problem of nature has not yet been questioned. At this moment, the very question that needs to be put forward is, ‘What is nature’? The question of nature will be interrogated (...)
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  22.  15
    Hui Jin & Edward H. Spence (2016). Internet Addiction and Well-Being: Daoist and Stoic Reflections. Dao: A Journal of Comparative Philosophy 15 (2):209-225.
    This article explores the phenomenon of Internet addiction and its possible amelioration, from both Eastern and Western philosophical perspectives. Internet addiction is caused by the excessive use of the Internet and its resulting dependence, having negative effects on human well-being. The ideas of a key ancient Chinese Daoist thinker Zhuangzi 莊子 and his Western contemporaries, the Stoics, as viewed through the world, the things and beings in it, and their relationships, offer insights which may be used to alleviate these effects. (...)
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  23.  58
    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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  24.  23
    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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  25.  14
    Will Buckingham, Communicating Not-Knowing: Education, Daoism and Epistemological Chaos.
    Mainstream educational theory and practice tend to favour what Freire, in Pedagogy of the Oppressed, has called ‘banking education’, in which students are seen as depositories of knowledge. But seeing pedagogy as a matter of simply communicating knowledge misses the epistemological complexities of our relationship with the world. By means of a reading of the Dao De Jing and the Zhuangzi, in this paper I intend to explore how the communication of not-knowing may be of central value in teaching and (...)
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  26. 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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  27.  7
    Paul Fischer, The Creation of Daoism.
    This paper examines the creation of Daoism in its earliest, pre-Eastern Han period. After an examination of the critical terms "scholar/master" and "author/ school", I argue that, given the paucity of evidence, Sima Tan and Liu Xin should be credited with creating this tradition. The body of this article considers the definitions of Daoism given by these two scholars and all of the extant texts that Liu Xin classified as "Daoist." Based on these texts, I then suggest an (...)
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  28.  4
    Kevin Mager (2016). The Ethical Implications of the Daoist World View. Asian Philosophy 26 (3):206-215.
    ABSTRACTDaoist ethics are difficult to pinpoint in a Western ethical framework. At times classic Daoist texts advocate for certain ways of life over others, yet at other times they rebel against the notions of right and wrong. This attitude about right and wrong, leads some to believe that Daoists are moral relativists who believe that right and wrong are merely an arbitrary valuing within the mind and that there is no justification for external moral critique. Others believe that there is (...)
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  29. 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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  30.  11
    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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  31.  9
    Iep Author, Daoist Philosophy.
    Daoist Philosophy Along with Confucianism, “Daoism” is one of the two great indigenous philosophical traditions of China. As an English term, Daoism corresponds to both Daojia, an early Han dynasty term which describes so-called “philosophical” texts and thinkers such as Laozi and … Continue reading Daoist Philosophy →.
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  32.  53
    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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  33. 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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  34. 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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  35.  74
    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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  36.  49
    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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  37.  47
    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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  38.  80
    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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  39.  21
    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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  40.  11
    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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  41.  16
    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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  42.  33
    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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  43.  6
    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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  44.  41
    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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  45.  30
    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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  46.  10
    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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  47.  33
    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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  48.  32
    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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  49.  45
    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 language matures as (...) develops. Yet the Daoists seem to have noticed that the limit of language and its paradoxical nature cannot be overcome. At the end, we are left with the paradoxes of the Daoists. In this paper, we jump into the abyss of the Daoists' paradoxes from which there is no escape. But the Daoists' paradoxes are fun! (shrink)
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    Eric Goodfield (2011). Wu Wei East and West: Humanism and Anti-Humanism in Daoist and Enlightenment Political Thought. Theoria 58 (126):56-72.
    Some contemporary authors have witnessed the flourishing of the Sinophilia of the Early Enlightenment and the direct impact of Daoist and Chinese thought on the ideas of Spinoza, Leibniz, Voltaire, Quesnay and the philosophes and have proceeded to make overt connections between the Daoist notion of 'non-action' or Wu wei and Enlightenment doctrines of laissez-faire. In contrast to such approaches, I argue that these frequent conceptual comparisons have often been inappropriate where touchstone humanist notions devoid of the Dao de Jing's (...)
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