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Paul R. Goldin [29]Paul Rakita Goldin [5]
  1. Thomas Bénatouïl, Emanuele Maffi, Franco Trabattoni, Kurt Flasch, Michael L. Frazer, Paul R. Goldin, Ancient Philosophies & Berkeley-Los Angeles (2011). Ademollo, Francesco. The Cratylus of Plato: A Commentary. Cambridge-New York: Cambridge University Press, 2011. Pp. Xx+ 538. Cloth, $140.00. Baxter, Hugh. Habermas: The Discourse of Law and Philosophy. Justice: Profiles in Legal Theory. Stanford: Stanford Law Books, 2011. Pp. Ix+ 335. Cloth, $60.00. [REVIEW] Journal of the History of Philosophy 49 (4):511-513.
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  2. Paul Rakita Goldin & Hsün-tzu (1999). Rituals of the Way the Philosophy of Xunzi.
     
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  3.  37
    Paul R. Goldin (2011). Persistent Misconceptions About Chinese “Legalism”. Journal of Chinese Philosophy 38 (1):88-104.
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  4.  15
    Paul R. Goldin (ed.) (2013). Dao Companion to the Philosophy of Han Fei. Springer.
    This edited volume on the thinker, his views on politics and philosophy, and the tensions of his relations with Confucianism (which he derided) is the first of its kind in English.Featuring contributions from specialists in various ...
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  5.  7
    Paul R. Goldin (2011). Response to Editor. Journal of Chinese Philosophy 38 (2):328-329.
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  6.  57
    Paul R. Goldin (2001). Han Fei's Doctrine of Self-Interest. Asian Philosophy 11 (3):151 – 159.
    Chapter 49 of the Han Feizi, entitled 'Wudu', includes one of the earliest discussions in Chinese history of the concepts of gong and si: Han Fei takes si to mean 'acting in one's own interest'. Gong is simply what opposes si. 'Acting in one's own interest' is not inherently reprehensible in Han Fei's view; but a ruler must remember why ministers propose their policies: they are concerned only with enriching themselves, and look upon the ruler as nothing more than a (...)
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  7. Paul Rakita Goldin (2005). After Confucius: Studies in Early Chinese Philosophy. University of Hawai'i Press.
  8.  7
    Paul R. Goldin (2008). Appeals to History in Early Chinese Philosophy and Rhetoric. Journal of Chinese Philosophy 35 (1):79–96.
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  9.  8
    Paul R. Goldin (2014). Ge, Zhaoguang, An Intellectual History of China, Vol. 1: Knowledge, Thought, and Belief Before the Seventh Century CE, Trans. By Michael S. Duke and Josephine Chiu-Duke. [REVIEW] Dao: A Journal of Comparative Philosophy 13 (4):597-600.
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  10.  18
    Erica F. Brindley, Paul R. Goldin & Esther S. Klein (2013). A Philosophical Translation of the Heng Xian. Dao: A Journal of Comparative Philosophy 12 (2):145-151.
  11.  35
    Paul R. Goldin (2010). Eifring, Halvor, Ed., Love and Emotions in Traditional Chinese Literature. Dao: A Journal of Comparative Philosophy 9 (2):237-240.
  12.  6
    Paul R. Goldin (2013). Introduction: Han Fei and the Han Feizi. In Dao Companion to the Philosophy of Han Fei. Springer 1--21.
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  13.  21
    Paul R. Goldin (2003). Response to Joanne D. Birdwhistell's Review of "Rituals of the Way: The Philosophy of Xunzi". Philosophy East and West 53 (4):591-592.
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  14.  18
    Paul R. Goldin (2002). Those Who Don't Know Speak: Translations of the Daode Jing by People Who Do Not Know Chinese. Asian Philosophy 12 (3):183 – 195.
    This essay discusses selected English translations of the Daode jing by people who do not know Chinese, and criticizes them on three counts: they rely heavily on earlier translations; they fail any basic test of accuracy; and they distort and simplify the philosophy of the original. The paper concludes by considering why publishers continue to market such works, and why readers consume them.
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  15.  22
    Paul R. Goldin (2008). When Zhong 忠 Does Not Mean “Loyalty”. Dao: A Journal of Comparative Philosophy 7 (2):165-174.
    One of the challenges of reading ancient Chinese philosophical texts is to recognize that certain keywords have attained significantly different senses in the more recent language, and to try to reconstruct, on the basis of contemporary documents, what these terms would have meant to classical audiences. One such term is zhong å¿ , which is often mechanically translated as loyalty. Throughout the imperial period, and in many Eastern Zhou contexts, zhong did indeed mean something very similar to loyalty. However, simply (...)
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  16.  21
    Paul R. Goldin (2005). Why Daoism is Not Environmentalism. Journal of Chinese Philosophy 32 (1):75–87.
  17.  6
    Paul R. Goldin (2013). Brook Ziporyn: Ironies of Oneness and Difference: Coherence in Early Chinese Thought: Prolegomena to the Study of Li 灆. [REVIEW] International Journal for Philosophy of Religion 74 (2):243-247.
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  18.  4
    Paul R. Goldin (2013). Paul Fischer, Tr. And Ed., Shizi: China's First Syncretist. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):117-119.
  19.  1
    Paul R. Goldin (2003). The Old Chinese Particles Yan and An. Journal of the American Oriental Society 123 (1):169.
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  20.  6
    Paul R. Goldin (2013). Heng Xian and the Problem of Studying Looted Artifacts. Dao: A Journal of Comparative Philosophy 12 (2):153-160.
    Heng Xian is a previously unknown text reconstructed by Chinese scholars out of a group of more than 1,200 inscribed bamboo strips purchased by the Shanghai Museum on the Hong Kong antiquities market in 1994. The strips have all been assigned an approximate date of 300 B.C.E., and Heng Xian allegedly consists of thirteen of them, but each proposed arrangement of the strips is marred by unlikely textual transitions. The most plausible hypothesis is one that Chinese scholars do not appear (...)
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  21.  5
    Erica F. Brindley & Paul R. Goldin (2013). Guest Editors' Introduction. Dao: A Journal of Comparative Philosophy 12 (2):141-144.
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  22.  7
    Paul Rakita Goldin (1999). Insidious Syncretism in the Political Philosophy of Huai-Nan-Tzu. Asian Philosophy 9 (3):165 – 191.
    This is a study of the ninth chapter of the Huai-nan-tzu, a Chinese philosophical text compiled in the mid-second century BC. The chapter (entitled Chu-shu [The techniques of the ruler]) has been consistently interpreted as a proposal for a benign government that is rooted in the syncretic Taoist principles of the Huai-nan-tzu and is designed to serve the best interests of the people. I argue, on the contrary, that the text makes skilful (and deliberately deceptive) use of vocabulary from the (...)
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  23.  8
    Paul Rakita Goldin (2003). Response to Joanne D. Birdwhistell's Review Of. Philosophy East and West 53 (4).
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  24.  10
    Paul R. Goldin (2009). Mark Csikszentmihalyi, Ed. And Tr. Readings in Han Chinese Thought. Dao: A Journal of Comparative Philosophy 8 (1):95-96.
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  25.  6
    By Roel Sterckx & Paul R. Goldin (2004). The Animal and the Daemon in Early China. Journal of Chinese Philosophy 31 (2):309–312.
  26.  1
    Senko K. Maynard, S. Nancy, Paul R. Goldin, Eun-Joo Lee, Duk-Soo Park, Jaehoon Yeon, J. Marshall Unger, Ho-min Sohn, Heisoon Yang & Precy Espiritu (2013). Expressive Japanese: A Reference Guide for Sharing Emotion and Empathy. Philosophy East and West 63 (2).
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  27.  3
    Paul R. Goldin (2004). A Response to Yiqun Zhou. Journal of Chinese Philosophy 31 (1):125–127.
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  28. Chung-Ying Cheng, Roger T. Ames, Vincent Shen, Kim-Chong Chong, Paul R. Goldin, Karyn L. Lai & Tan Mingran (2008). Philosophy of Xunzi and Antonio S. Cua. Journal of Chinese Philosophy 35 (1).
     
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  29. Paul R. Goldin (2011). Confucianism. University of California Press.
    This book presents a concise, balanced overview of China’s oldest and most revered philosophy. In clear, straightforward language, Paul R. Goldin explores how Confucianism was conceived and molded by its earliest masters, discusses its main tenets, and considers its history and relevance for the modern world. Goldin guides readers through the philosophies of the three major classical Confucians—Confucius, Mencius, and Xunzi—as well as two short anonymous treatises, the “Great Learning” and the “Classic of Filial Piety.” He also discusses some of (...)
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  30. Paul R. Goldin (2014). Confucianism. Routledge.
    "Confucianism" presents the history and salient tenets of Confucian thought, and discusses its viability, from both a social and a philosophical point of view, in the modern world. Despite most of the major Confucian texts having been translated into English, there remains a surprising lack of straightforward textbooks on Confucian philosophy in any Western language. Those that do exist are often oriented from the point of view of Western philosophy - or, worse, a peculiar school of thought within Western philosophy (...)
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  31. Paul R. Goldin (2010). Confucianism. Routledge.
    "Confucianism" presents the history and salient tenets of Confucian thought, and discusses its viability, from both a social and a philosophical point of view, in the modern world. Despite most of the major Confucian texts having been translated into English, there remains a surprising lack of straightforward textbooks on Confucian philosophy in any Western language. Those that do exist are often oriented from the point of view of Western philosophy - or, worse, a peculiar school of thought within Western philosophy (...)
     
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  32. Paul Rakita Goldin (1996). The Philosophy of Xunzi. Dissertation, Harvard University
    Scholarship on Xunzi in English has been plagued by imprecise readings of the text and general philosophical naivete. It is hoped that this account will provide a sympathetic and accurate reading of this central thinker. ;The Introduction addresses the problems of interpretation raised by the text at hand, and all philosophical texts like it. A method of "interpretation as integrity," modeled on the theory of "law as integrity" put forward by Ronald Dworkin, is finally defended and adopted. ;Chapter I takes (...)
     
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