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  1. Daniel Hruschka, Charles Efferson, Ting Jiang, Ashlan Falletta-Cowden, Sveinn Sigurdsson, Rita McNamara, Madeline Sands, Shirajum Munira, Edward Slingerland & Joseph Henrich (forthcoming). Impartial Institutions, Pathogen Stress and the Expanding Social Network. Human Nature.
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  2. Edward Slingerland & Mark Collard (eds.) (forthcoming). Creating Consilience: Issues and Case Studies in Teh Integration of the Sciences and Humanities. OUP.
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  3. Edward Slingerland & Maciej Chudek (2012). The Challenges of Qualitatively Coding Ancient Texts. Cognitive Science 36 (2):183-186.
    We respond to several important and valid concerns about our study (“The Prevalence of Folk Dualism in Early China,”Cognitive Science 35: 997–1007) by Klein and Klein, defending our interpretation of our data. We also argue that, despite the undeniable challenges involved in qualitatively coding texts from ancient cultures, the standard tools used throughout the cognitive sciences—large quantities of data, coders as blind to the hypothesis as possible, intercoder reliability measures, and statistical analysis—allow the noise of randomly distributed interpretative differences to (...)
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  4. Edward Slingerland & Mark Collard (eds.) (2012). Creating Consilience: Integrating the Sciences and the Humanities. Oup Usa.
    This volume takes a new approach to bridging the cultures of science and the humanities. The editors and contributors formulate how to develop a new shared framework of consilience beyond mere interdisciplinarity, in a way that both sides can accept.
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  5. David Copp, Gerald Gaus, Henry S. Richardson, William A. Edmundson, David Estlund & Edward Slingerland (2011). 10. Larry May, Genocide: A Normative Account Larry May, Genocide: A Normative Account (Pp. 465-469). Ethics 121 (2).
     
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  6. Edward Slingerland (2011). Metaphor and Meaning in Early China. Dao: A Journal of Comparative Philosophy 10 (1):1-30.
    Western scholarship on early Chinese thought has tended to either dismiss the foundational role of metaphor or to see it as a uniquely Chinese mode of apprehending the world. This article argues that, while human cognition is in fact profoundly dependent on imagistic conceptual structures, such dependence is by no means a unique feature of Chinese thought. The article reviews empirical evidence supporting the claims that human thought is fundamentally imagistic; that sensorimotor schemas are often used to structure our understanding (...)
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  7. Edward Slingerland (2011). “Of What Use Are the Odes? ” Cognitive Science, Virtue Ethics, and Early Confucian Ethics. Philosophy East and West 61 (1):80-109.
    In his well-known 1994 work Descartes’ Error, the neuroscientist Antonio Damasio describes his work with patients suffering from damage to the prefrontal cortex, a center of emotion processing in the brain. The accidents or strokes that had caused this damage had spared these patients’ “higher” cognitive faculties: their short- and long-term memories, abstract reasoning skills, mathematical aptitude, and performance on standard IQ tests were completely unimpaired. They were also perfectly healthy physically, with no apparent motor or sensory disabilities. Nonetheless, these (...)
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  8. Edward Slingerland (2011). Reply to Prof. Moeller's Response. Dao: A Journal of Comparative Philosophy 10 (4):537-539.
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  9. Edward Slingerland (2011). The Situationist Critique and Early Confucian Virtue Ethics. Ethics 121 (2):390-419.
    This article argues that strong versions of the situationist critique of virtue ethics are empirically and conceptually unfounded, as well as that, even if one accepts that the predictive power of character may be limited, this is not a fatal problem for early Confucian virtue ethics. Early Confucianism has explicit strategies for strengthening and expanding character traits over time, as well as for managing a variety of situational forces. The article concludes by suggesting that Confucian virtue ethics represents a more (...)
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  10. Edward Slingerland & Maciej Chudek (2011). The Prevalence of Mind–Body Dualism in Early China. Cognitive Science 35 (5):997-1007.
    We present the first large-scale, quantitative examination of mind and body concepts in a set of historical sources by measuring the predictions of folk mind–body dualism against the surviving textual corpus of pre-Qin (pre-221 BCE) China. Our textual analysis found clear patterns in the historically evolving reference of the word xin (heart/heart–mind): It alone of the organs was regularly contrasted with the physical body, and during the Warring States period it became less associated with emotions and increasingly portrayed as the (...)
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  11. Edward Slingerland (2010). Toward an Empirically Responsible Ethics: Cognitive Science, Virtue Ethics, and Effortless Attention in Early Chinese Thought. In Brian Bruya (ed.), Effortless Attention: A New Perspective in the Cognitive Science of Attention and Action. Mit Press. 247--286.
     
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  12. Edward Slingerland (2008). Classical Confucianism (I) : Confucius and the Lun-Yü. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
     
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  13. Edward Slingerland (2008). The Problem of Moral Spontaneity in the Guodian Corpus. Dao: A Journal of Comparative Philosophy 7 (3):237-256.
    This paper discusses certain conceptual tensions in a set of archeological texts from the Warring States period, the Guodian corpus. One of the central themes of the Guodian corpus is the disanalogy between spontaneous, natural familial relationships and artificial political relationships. This is problematic because, like many early Chinese texts, the Guodian corpus believes that political relationships must come to be characterized by unselfconsciousness and spontaneity if social order is to prevail. This tension will be compared to my earlier work (...)
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  14. Edward G. Slingerland (2008). What Science Offers the Humanities: Integrating Body and Culture. Cambridge University Press.
    What Science Offers the Humanities examines some of the deep problems facing current approaches to the study of culture. It focuses especially on the excesses of postmodernism, but also acknowledges serious problems with postmodernism's harshest critics. In short, Edward Slingerland argues that in order for the humanities to progress, its scholars need to take seriously contributions from the natural sciences—and particular research on human cognition—which demonstrate that any separation of the mind and the body is entirely untenable. The author provides (...)
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  15. Edward Gilman Slingerland (2007). Chinese Thought From an Evolutionary Perspective. [REVIEW] Philosophy East and West 57 (3):375 - 388.
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  16. Edward Gilman Slingerland (2006). Material Virtue: Ethics and the Body in Early China. [REVIEW] Philosophy East and West 56 (4):694-699.
    The turn to descriptive studies of ethics is inspired by the sense that our ethical theorizing needs to engage ethnography, history, and literature in order to address the full complexity of ethical life. This article examines four books that describe the cultivation of virtue in diverse cultural contexts, two concerning early China and two concerning Islam in recent years. All four emphasize the significance of embodiment, and they attend to the complex ways in which choice and agency interact with the (...)
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  17. Edward Gilman Slingerland (2006). Material Virtue: Ethics and the Body in Early China (Review). Philosophy East and West 56 (4):694-699.
    The turn to descriptive studies of ethics is inspired by the sense that our ethical theorizing needs to engage ethnography, history, and literature in order to address the full complexity of ethical life. This article examines four books that describe the cultivation of virtue in diverse cultural contexts, two concerning early China and two concerning Islam in recent years. All four emphasize the significance of embodiment, and they attend to the complex ways in which choice and agency interact with the (...)
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  18. Edward Slingerland (2004). Conceptions of the Self in the Zhuangzi: Conceptual Metaphor Analysis and Comparative Thought. Philosophy East and West 54 (3):322-342.
    The purpose here is to explore metaphorical conceptions of the self in a fourth century B.C.E. Chinese text, the Zhuangzi, from the perspective of cognitive linguistics and the contemporary theory of metaphor. It is argued that the contemporary theory of metaphor provides scholars with an exciting new theoretical grounding for the study of comparative thought, as well as a concrete methodology for undertaking the comparative project. What is seen when the Zhuangzi is examined from the perspective of metaphor theory is (...)
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  19. Edward Slingerland (2004). The Ambivalence of Creation: Debates Concerning Innovation and Artifice in Early China. Journal of Chinese Philosophy 31 (1):131–134.
  20. Edward G. Slingerland (2004). Conceptions of the Self in The. Philosophy East and West 54 (3).
    : The purpose here is to explore metaphorical conceptions of the self in a fourth century B.C.E. Chinese text, the Zhuangzi, from the perspective of cognitive linguistics and the contemporary theory of metaphor. It is argued that the contemporary theory of metaphor provides scholars with an exciting new theoretical grounding for the study of comparative thought, as well as a concrete methodology for undertaking the comparative project. What is seen when the Zhuangzi is examined from the perspective of metaphor theory (...)
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  21. Edward Gilman Slingerland (2004). Conceptions of the Self in the Zhuangzi: Conceptual Metaphor Analysis and Comparative Thought. Philosophy East and West 54 (3):322 - 342.
    The purpose here is to explore metaphorical conceptions of the self in a fourth century B.C.E. Chinese text, the Zhuangzi, from the perspective of cognitive linguistics and the contemporary theory of metaphor. It is argued that the contemporary theory of metaphor provides scholars with an exciting new theoretical grounding for the study of comparative thought, as well as a concrete methodology for undertaking the comparative project. What is seen when the Zhuangzi is examined from the perspective of metaphor theory is (...)
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  22. Edward G. Slingerland (2003). Confucius Analects: With Selections From Traditional Commentaries. Hackett Publishing.
     
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  23. Edward G. Slingerland (2003). Effortless Action: Wu-Wei as Conceptual Metaphor and Spiritual Ideal in Early China. Oxford University Press.
    This book presents a systematic account of the role of the personal spiritual ideal of wu-wei--literally "no doing," but better rendered as "effortless action"--in early Chinese thought. Edward Slingerland's analysis shows that wu-wei represents the most general of a set of conceptual metaphors having to do with a state of effortless ease and unself-consciousness. This concept of effortlessness, he contends, serves as a common ideal for both Daoist and Confucian thinkers. He also argues that this concept contains within itself a (...)
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  24. Edward Slingerland (2001). Virtue Ethics, the "Analects," and the Problem of Commensurability. Journal of Religious Ethics 29 (1):97 - 125.
    In support of the thesis that virtue ethics allows for a more comprehensive and consistent interpretation of the "Analects" than other possible models, the author uses a structural outline of a virtue ethic (derived from Alasdair MacIntyre's account of the Aristotelian tradition) to organize a discussion of the text. The resulting interpretation focuses attention on the religious aspects of Confucianism and accounts for aspects of the text that are otherwise difficult to explain. In addition, the author argues that the structural (...)
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  25. Edward Slingerland (2000). Reply to E. Bruce Brooks and A. Taeko Brooks. [REVIEW] Philosophy East and West 50 (1):146 - 147.
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  26. Edward Slingerland (2000). Review: Why Philosophy Is Not "Extra" in Understanding the Analects. [REVIEW] Philosophy East and West 50 (1):137 - 141.
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  27. Edward Gilman Slingerland (1998). Effortless Action: Wu-Wei as a Spiritual Ideal in Early China. Dissertation, Stanford University
    This dissertation has two major theses. The first is that the concept of "wu-wei" serves as a spiritual ideal for a group of five pre-Qin thinkers--Confucius, Laozi, Mencius, Zhuangzi and Xunzi--who share what might be called the "mainstream" Chinese worldview, and that this concept serves as a soteriological goal and spiritual ideal that cannot be understood except within the context of this worldview. More specifically, this worldview is primarily characterized by the belief that there is a normative order to the (...)
     
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