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  1. Ewing Y. Chinn (2008). The Good is Prior to the Right: Rosemont on Human Rights. In Marthe Chandler Ronnie Littlejohn (ed.), Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont, Jr. 67.
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  2. Ewing Y. Chinn (2006). John Dewey and the Buddhist Philosophy of the Middle Way. Asian Philosophy 16 (2):87 – 98.
    This paper argues that the central philosophical movement in the complex history of Buddhism that originated with Siddhartha Gautama, the Buddha and carried on by Nāgārjuna (among other later Buddhist philosophers) shares some common themes with the pragmatic philosophy of John Dewey. These themes are the rejection of traditional metaphysics as definitive of philosophy, a return to the correct understanding of the nature of experience, and a particular view about the conduct and nature of philosophy. Dewey is used to illuminate (...)
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  3. Ewing Y. Chinn (1998). The Natural Equality of All Things. Journal of Chinese Philosophy 25 (4):471-482.
  4. Ewing Y. Chinn (1997). Zhuangzi and Relativistic Scepticism. Asian Philosophy 7 (3):207 – 220.
    Chad Hansen is one of the strongest proponents of the view that the important second chapter of Zhuangzi's Inner Chapters (The Qi Wu Lun) reveals Zhuangzi to be a relativistic sceptidst. Hansen argues that Zhuangzi is a sceptic because he is first and foremost a relativist. Hansen's argument is essentially that Zhuangzi's perspectivism, his belief that one's linguistic and conceptual perspective determines what one claims to know, makes him a thorough going relativist and sceptic. I agree that Zhuangzi is a (...)
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  5. Ewing Y. Chinn (1994). The Anti-Abstractionism of Dignāga and Berkeley. Philosophy East and West 44 (1):55-77.
  6. Ewing Y. Chinn (1993). Gewirth's “Dialectical Argument”. Southern Journal of Philosophy 31 (1):1-16.
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  7. Ewing Y. Chinn (1988). Leibniz on Freedom, Contingent Truths, and Possible Worlds. Southern Journal of Philosophy 26 (1):29-45.
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  8. Ewing Y. Chinn (1983). A Journey Around the Cartesian Circle. Philosophy Research Archives 9:279-292.
    According to many critics, Descartes argued in a circle when he presumed to base the certainty (and thus knowledge) of propositions that fulfill his epistemic criterion of being “clearly and distinctly perceived” on the demonstration that God exists and is not a deceiver. But his critics say, that demonstration, as he presented it, presupposed the validity of the same epistemic criterion. I critically examine two major strategies to dispel the appearance of circularity, two ways of interpreting Descartes’ argument.My approach shares (...)
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  9. Ewing Y. Chinn (1977). Intentional Actions and Their Side Effects. Southern Journal of Philosophy 15 (2):161-171.
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