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  1. Laura Westra, Thomas M. Robinson, Madonna R. Adams, Donald N. Blakeley, C. W. DeMarco, Owen Goldin, Alan Holland, Timothy A. Mahoney, Mohan Matten, M. Oelschlaeger, Anthony Preus, J. M. Rist, T. M. Robinson, Richard Shearman & Daryl McGowan Tress (1997). The Greeks and the Environment. Rowman & Littlefield Publishers.
    Environmental ethicists have frequently criticized ancient Greek philosophy as anti-environmental for a view of philosophy that is counterproductive to environmental ethics and a view of the world that puts nature at the disposal of people. This provocative collection of original essays reexamines the views of nature and ecology found in the thought of Plato, Aristotle, the Stoics, and Plotinus. Recognizing that these thinkers were not confronted with the environmental degradation that threatens contemporary philosophers, the contributors to this book find that (...)
     
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  2.  28
    Donald N. Blakeley (2003). Listening to the Animals: The Confucian View of Animal Welfare. Journal of Chinese Philosophy 30 (2):137–157.
  3.  25
    Donald N. Blakeley (2008). Hearts in Agreement: Zhuangzi on Dao Adept Friendship. Philosophy East and West 58 (3):pp. 318-336.
    This essay examines two stories in Zhuangzi chapter 6 that provide detailsabout the formal, substantive, and applied features of friendship between daoadepts. Using a template of seven characteristics, dao adept friendship is thencompared with ren adept friendship, described in the Analects and theMencius. It is argued that dao living contains features of friendship that arecomparably robust. As unconventional as dao adept living may be, friendshipis not lacking but integral to such a life.
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  4.  15
    Donald N. Blakeley (2001). Neo-Confucian Cosmology, Virtue Ethics, and Environmental Philosophy. Philosophy in the Contemporary World 8 (2):37-49.
    This paper explores the extent to which the Confucian concept of ren (humaneness) has application in ways that are comparable tocontemporary versions of environmental virtue ethics. I argue that the accounts of self-cultivation that are developed in major texts of the Confucian tradition have important direct implications for environmental thinking that even the Neo-Confucians do not seriously entertain.
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  5.  19
    Donald N. Blakeley (2004). The Mysticism of Plotinus and Deep Ecology. Journal of Philosophical Research 29:1-28.
  6.  8
    Donald N. Blakeley (1996). Cultivation of Self in Chu Hsi and Plotinus. Journal of Chinese Philosophy 23 (4):385-413.
  7.  15
    Donald N. Blakeley (1992). Unity, Theism and Self in Plotinus. Philosophy and Theology 7 (1):53-80.
    This paper examines the theistic interpretation of Plotinus’s conception of unity as presented in the work of John Rist. Three types of unity are identified: unity-with-difference, unity-without-difference, and unity-and-difference. I argue that the theistic interpretation encounters significant difficulties and cannot respond to the distinctions that Plotinus himself observes in his analysis of unity.
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  8. Donald N. Blakeley (1993). Jean De Groot, Aristotle and Philoponus on Light Reviewed By. Philosophy in Review 13 (1):13-15.
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  9.  7
    Donald N. Blakeley (2004). The Lure of the Transcendent in Zhu Xi. History of Philosophy Quarterly 21 (3):223 - 240.
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  10. Donald N. Blakeley, Mary I. Bockover & Guangwei Ouyang (2003). Science, Technology, and Chinese Philosophy:(Continued). Journal of Chinese Philosophy 30 (2):137-193.
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  11.  17
    Donald N. Blakeley (1978). The Interpersonal Aspect of Eros in Plato's "Symposium.". Dissertation, University of Hawai'i