Search results for 'Fan Pai-Ch'uan' (try it on Scholar)

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  1. Hellmut Wilhelm (1976). Tseng Kuo-Fan and Liu Chʿuan-Ying. Journal of the American Oriental Society 96 (2):268-272.
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  2.  10
    Fan Pai-Ch'uan (1979). Was the Revolution of 1911 the Struggle Between Confucians and Legalists? Contemporary Chinese Thought 11 (2):40-54.
    Everybody knows that the Revolution of 1911 was an anti-imperialist and antifeudal democratic revolution led by the revolutionary and democratic group of the bourgeoisie in the period of the old democratic revolution in China. The leader of that revolution was Sun Yat-sen, and the guiding ideology was his old Three People's Principles. It is well known that Chairman Mao has made a series of scientific appraisals of these facts, but the newspapers and magazines controlled by the anti-Party clique of Wang (...)
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  3.  9
    William L. Cheshier (1971). The Term 'Mind' in Huang Po's Text Huang Po Ch'uan Hsin Fa Yao. Inquiry 14 (1-4):102 – 112.
    For the Western philosopher the most difficult idea to understand is the Zen (Ch'an) notion of ?Mind?, which is a key to understanding Zen Buddhism. In order to transmit the idea of ?Mind? Huang Po suggests that the only successful method for understanding it is intuition. Perhaps the difficulty for the Western philosopher arises from his compulsion to analyze and his wholesale rejection of intuition as a valid method of understanding. For the Zen Buddhist, ?Mind? is a sea in which (...)
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  4. Sophia Delza (1967). The Art of the Science of T'ai Chi Ch'uan. Journal of Aesthetics and Art Criticism 25 (4):449-461.
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  5. A. C. Graham (1958). Two Chinese Philosophers: Chʻêng Ming-Tao and Chʻêng Yi-Chʼuan. London, Lund, Humphries.
     
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  6.  4
    John A. Tucker (2009). Te-Ch'uan Jih-Ben Lun-Yü Ch'üan-Shih Shih-Lun (Review). Philosophy East and West 59 (2):pp. 233-238.
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  7.  1
    Li Ta (1968). Opening Address at Arts and Letters Conference Commemorating 270th Anniversary of Death of Wang Ch'uan-Shan. Chinese Studies in History 1 (3):4-11.
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  8.  1
    Chi Wen-fu (1968). Concerning Wang Ch'uan-Shan's Historical Outlook. Chinese Studies in History 1 (3):29-38.
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  9.  2
    Liu Hsien-mei (1968). A Brief Discourse on Wang Ch'uan-Shan's Political Ideology. Chinese Studies in History 1 (3):39-52.
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  10.  2
    Michael Saso (1990). Derrida and the Decentered World of K'ou-Ch'uan: The Deconstruction of Taoist Oral Semiotics. Journal of Chinese Philosophy 17 (1):51-60.
  11. Y. K. Chen (forthcoming). Kuochi Jênch'üan Kungyüeh Chih Neikuo Hsiaoli I Kungmin Yü Chêngchih Ch'üan Kungyüeh Chi Chingchi Shêhui Wênhuach'üan Kungyüeh Shihhsingfa Weili [The Domestic Applicability of International Human Rights Law─ Take ICCPR and ICESCR as Examples]. T’Ai Wan Fa Hsiao Hui [Taiwan Law Society](Ed.), Taiwan Fasyue Sinketi [the Future Issue of Law in Taiwan].
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  12.  4
    Jeaneane D. Fowler (2005). T'ai Chi Ch'üan: Harmonizing Taoist Belief and Practice. Sussex Academic Press.
    The exploration of Taoism and T'ai Chi begins by examining their origins and affiliations under the title of Beginnings.
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  13. P. J. Ivanhoe (1978/1979). A Concordance to Wang Yang-Ming,"Chʻuan Hsi Lu": Concordance. Chinese Materials Center.
     
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  14. P. J. Ivanhoe (1978/1979). A Concordance to Wang Yang-Ming, "Chʻuan Hsi Lu": Text. Chinese Materials Center.
     
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  15. Shu-Hsien Liu (1995). Tang Tai Ju Hsüeh Lun Chi Ch Uan T Ung Yü Ch Uang Hsin.
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  16. Wei-Ming Tu (1997). Hsien Tai Ching Shen Yü Ju Chia Ch Uan T Ung. Monograph Collection (Matt - Pseudo).
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  17. Wei-Ming Tu & Hua Yüeh (1992). Ju Chia Ch Uan T Ung Ti Hsien Tai Chuan Hua Tu Wei-Ming Hsin Ju Hsüeh Lun Chu Chi Yao. Monograph Collection (Matt - Pseudo).
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  18. Yang-Ming Wang, Yüeh Sang & Wei Wang (1938). Ch'uan Hsi Tsê Yen. Shang Wu Yin Shu Kuan.
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  19.  1
    Roy Tseng (2016). The Idea of Freedom in Comparative Perspective: Critical Comparisons Between the Discourses of Liberalism and Neo-Confucianism. Philosophy East and West 66 (2):539-558.
    This essay aims to explore the meaning of freedom from a comparative perspective, focusing on critical comparisons between the discourses of liberalism and Neo-Confucianism. In so doing, my specific purpose is to characterize one of the possible, and perhaps the most plausible, presentations of Confucian liberalism as a perfectionist form of Hegelian liberalism. The contents are organized into three major sections.To begin with, thanks largely to Isaiah Berlin’s “Two Concepts of Liberty” and Chang Fo-ch’üan’s Tzu-yu yü jen-ch’üan, an asymmetry emerged (...)
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  20.  19
    Douglas K. Mikkelson (1997). Who is Arguing About the Cat? Moral Action and Enlightenment According to Dōgen. Philosophy East and West 47 (3):383-397.
    This essay is an analysis of Dōgen's commentary on "Nan-ch'üan's Cutting of the Cat" as found in section 1.6 of the Shōbōgenzō Zuimonki. It argues that Dōgen's conception of hishiryō ("without-thinking") is the starting point for understanding Dōgen's moral vision, and employs this idea in the interpretation of the passage.
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  21.  8
    Antonio S. Cua (1971). The Concept of Paradigmatic Individuals in the Ethics of Confucius. Inquiry 14 (1-4):41 – 55.
    This essay deals with one basic feature of Confucian ethics as an ethics of flexibility by way of examining Confucius's concept of paradigmatic individuals (chün?tzu). Part I attempts a critical reconstruction and assessment of this concept. Part II takes up a feature of the account of chün?tzu in terms of the problem of rules and exceptions. It is suggested that the problem is best dealt with by making a distinction between normal and exigent moral situations ? a distinction that appears (...)
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  22.  1
    Hsiao Kung-ch'üan (1977). Harvest of Two Years at Tsinghua. Chinese Studies in History 11 (2):3-14.
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  23.  1
    Hsiao Kung-ch'üan (1978). Pursuit of Learning on a New Continent (1): Three Years at the University of Missouri. Chinese Studies in History 12 (2):3-24.
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  24.  1
    Hsiao Kung-ch'uan (1979). Pursuit of Learning on a New Continent (2): Three Years at Cornell University. Chinese Studies in History 12 (3):3-16.
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  25.  1
    Hsiao Kung-ch'üan (1980). Six Months in Shanghai. Chinese Studies in History 13 (4):3-16.
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  26.  1
    Hsiao Kung-ch'üan (1977). Teachers and Friends of the YMCA Middle School. Chinese Studies in History 11 (1):3-17.
  27.  1
    Hsiao Kung-ch'üan (1980). Teacher and Students Growing Together: Five-And-A-Half Years at Nankai, Northeast, and Yenching Universities. Chinese Studies in History 13 (4):17-35.
  28.  1
    Hsiao Kung-ch'üan (1980). Teacher and Students Growing Together (2): Five Years at Tsinghua. Chinese Studies in History 14 (1):3-18.
  29.  1
    Chao Shao-ch'üan, Ch'en K'uang-Shih, Li Ch'un-yüan & Han Kuo-Ching (1968). Letter From Four Comrades in the History Department of Fu Tan University. Chinese Studies in History 2 (1):44-48.
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  30.  1
    Li Te-ch'üan (1972). Report of the Democratic Women's Movement in Kuomintang-Controlled Areas. Chinese Studies in History 5 (4):265-275.
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  31.  1
    T'ang Yu-ch'uan (1973). A Single Spark Can Set a Prairie Fire. Chinese Studies in History 6 (4):26-29.
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  32.  2
    Kuan Feng & Wu Ch'uan-ch'I. (1969). Comments on Comrade Wu Han's Theory of Ethics. Chinese Studies in History 3 (2):145-168.
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  33.  2
    Hsiao Kung-ch'üan (1979). On the Journey Home. Chinese Studies in History 12 (4):3-15.
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  34. Yün-ch üan Ch en & Peter Koslowski (1997). Ching Chi Chih Hsü Li Lun Ho Lun Li Hsüeh Chung Te Pi Chiao Yen Chiu.
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  35. Tung-mei Fang & Fang Tung-Mei Hsien Sheng Ch Üan Chi Pien Tsuan Wei Yüan Hui (1980). Chung-Kuo Jen Sheng Che Hsüeh. Li Ming Wen Hua Shih Yeh Ku Fen Yu Hsien Kung Ssu.
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  36. Tung-mei Fang & Fang Tung-Mei Hsien Sheng Ch Üan Chi Pien Tsuan Wei Yüan Hui (1978). Fang Tung-Mei Hsien Sheng Yen Chiang Chi. Li Ming Wen Hua Shih Yeh Kung Ssu.
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  37. Kung-chʻüan Hsiao (1968). Chung-Kuo Chêng Chih Ssŭ Hsiang Shih.
     
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  38. Kung-chʻüan Hsiao (1927). Political Pluralism. New York, Harcourt, Brace & Company, Inc..
  39. Kung-chʻüan Hsiao (1954). Zhongguo Zheng Zhi Xi Xiang Shi.
     
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  40.  15
    Yang K'uan (1978). Han Fei's Theory of the "Rule of Law" Played a Progressive Role. Contemporary Chinese Thought 10 (1):4-18.
    Han Fei was a famous Legalist in the late Warring States period. During the struggle to criticize the Confucian school, he developed the theory of the "rule of law," which laid a theoretical groundwork on which the newly emerging landlord class could build a centralized feudal state. His works had been appreciated by Ch'in Shih-huang. When Ch'in Shih-huang read the book Han Fei Tzu, he sighed and said, "I would feel no regret about dying if I could meet this person (...)
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