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Philip J. Ivanhoe [44]Philip John Ivanhoe [1]
  1.  101 DLs
    Philip J. Ivanhoe (2010). A Confucian Perspective on Abortion. Dao: A Journal of Comparative Philosophy 9 (1):37-51.
    This essay seeks to introduce representative beliefs, attitudes, policies, and practices from the Confucian tradition concerning the ethical aspects of abortion and bring these into productive engagement with some of the best and most influential philosophical accounts of abortion available in contemporary Anglo-American philosophy. The essay begins with a discussion of the ethical dimensions of abortion and a critical review of two of the best and most influential contemporary Western accounts; it then moves on to describe and discuss an alternative (...)
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  2.  32 DLs
    Philip J. Ivanhoe (2007). The Paradox of Wuwei? Journal of Chinese Philosophy 34 (2):277–287.
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  3.  28 DLs
    Philip J. Ivanhoe (2011). Hanfeizi and Moral Self-Cultivation. Journal of Chinese Philosophy 38 (1):31-45.
  4.  26 DLs
    Philip J. Ivanhoe (2007). Heaven as a Source for Ethical Warrant in Early Confucianism. Dao: A Journal of Comparative Philosophy 6 (3):211-220.
    Contrary to what several prominent scholars contend, a number of important early Confucians ground their ethical claims by appealing to the authority of tian, Heaven, insisting that Heaven endows human beings with a distinctive ethical nature and at times acts in the world. This essay describes the nature of such appeals in two early Confucian texts: the Lunyu (Analects) and Mengzi (Mencius). It locates this account within a larger narrative that begins with some of the earliest conceptions of a supreme (...)
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  5.  24 DLs
    Philip J. Ivanhoe (2009). Pluralism, Toleration, and Ethical Promiscuity. Journal of Religious Ethics 37 (2):311-329.
    This paper argues that from an ethical point of view tolerance, which is simply one of a number of possible responses to ethical pluralism, is not an acceptable ideal. It fails to acknowledge and appreciate the good in other forms of life and thereby does not adequately respect the people who live these lives. Toleration limits the range of goods we might appreciate in our own lives and in the lives of those we care most about, and it tends to (...)
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  6.  24 DLs
    Philip J. Ivanhoe (2008). The Shade of Confucius: Social Roles, Ethical Theory, and the Self.”. In Marthe Chandler Ronnie Littlejohn (ed.), Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont, Jr. 34--49.
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  7.  21 DLs
    Philip J. Ivanhoe (1995). On the Metaphysical Foundations of Neo-and New Confucianism: Reflections on Lauren Pfister's Essay on Religious Confucianism. Journal of Chinese Philosophy 22 (1):81-89.
  8.  17 DLs
    Philip J. Ivanhoe (1990). Thinking and Learning in Early Confucianism. Journal of Chinese Philosophy 17 (4):473-493.
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  9.  17 DLs
    Philip J. Ivanhoe & Ruiping Fan (2010). Preface. Dao: A Journal of Comparative Philosophy 9 (1):1-1.
    Preface Content Type Journal Article DOI 10.1007/s11712-009-9155-4 Authors Philip J. Ivanhoe, City University of Hong Kong Department of Public and Social Administration, Governance in Asia Research Centre Tat Chee Avenue Kowloon Tong Hong Kong SAR Ruiping Fan, City University of Hong Kong Department of Public and Social Administration, Governance in Asia Research Centre Tat Chee Avenue Kowloon Tong Hong Kong SAR Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 1.
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  10.  15 DLs
    Philip J. Ivanhoe (2010). Bol, Peter K., Neo-Confucianism in History. Dao: A Journal of Comparative Philosophy 9 (4):471-475.
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  11.  13 DLs
    Philip J. Ivanhoe (1991). Character Consequentialism: An Early Confucian Contribution to Contemporary Ethical Theory. Journal of Religious Ethics 19 (1):55 - 70.
    Early Confucian ethics can best be understood as character consequentialism, an ethical theory concerned with the effects actions have upon the cultivation of virtues and which concentrates on certain psychological goods, particularly certain kinship relationships which it regards not only as intrinsically but also instrumentally valuable, as the source of more general social virtues. According to character consequentialism, the way to maximize the good is to maximize the number of virtuous individuals in society, but because human virtues cannot be cultivated (...)
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  12.  13 DLs
    Philip J. Ivanhoe (2000). Confucian Moral Self Cultivation, 2nd Ed. Hackett.
    A concise and accessible introduction to the moral philosophy of Kongzi (Confucius), Mengzi (Mencius), Xunzi, Zhu Xi, Wang Yangming, Yan Yuan and Dai Zhen.
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  13.  13 DLs
    Philip J. Ivanhoe (1997). Nature, Awe, and the Sublime. Midwest Studies in Philosophy 21 (1):98-117.
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  14.  12 DLs
    Philip J. Ivanhoe (2010). Of Geese and Eggs. Environmental Ethics 32 (1):67-78.
    In Conserving Natural Value, Holmes Rolston, III explores the question of why we should value nature as a system and illustrates the view he advocates with the story of the goose who lays golden eggs. The basic idea is that if we value the eggs, we should value the goose. By assuming that Rolston’s fundamental point about the value of nature as a system is war­ranted, it is possible to extend his line of inquiry by arguing that this evocative metaphor (...)
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  15.  10 DLs
    Philip J. Ivanhoe (2009). Lessons From the Past: Zhang Xuecheng and the Ethical Dimensions of History. Dao: A Journal of Comparative Philosophy 8 (2):189-203.
    This article explores some of the ways in which historical writings can play a substantial role in the development of ethical sensibilities and makes the more general point that since human beings are unique in understanding themselves as historical beings and value how they and others appear in historical perspective, an understanding and sense of history must play a role in an adequate account of ethics. The main focus of the article is a description and analysis of the views of (...)
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  16.  10 DLs
    Philip J. Ivanhoe (2006). Kwong‐Loi Shun and David Wong, Eds., Confucian Ethics: A Comparative Study of Self, Autonomy, and Community:Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. [REVIEW] Ethics 117 (1):156-160.
  17.  8 DLs
    Philip J. Ivanhoe (2008). Jullien, Francois, in Praise of Blandness: Proceeding From Chinese Thought and Aesthetics. Dao: A Journal of Comparative Philosophy 7 (3):335-338.
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  18.  8 DLs
    Philip J. Ivanhoe (1990). Reweaving the "One Thread" of the Analects. Philosophy East and West 40 (1):17-33.
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  19.  7 DLs
    Philip J. Ivanhoe (2012). Understanding Traditional Chinese Philosophical Texts. International Philosophical Quarterly 52 (3):303-314.
    The descriptive aim of this essay is to sort out and distinguish among some different hermeneutical approaches to Chinese philosophical texts and to make clear that the approach that one employs carries with it important implications about the kind of intellectual project one is pursuing. The primary normative claim is that in order to be doing research in the field of traditional Chinese philosophy, one must make a case for one’s interpretation as representing philosophical views that have been held by (...)
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  20.  7 DLs
    Philip J. Ivanhoe (2006). Mengzi's Conception of Courage. Dao: A Journal of Comparative Philosophy 5 (2):221-234.
  21.  6 DLs
    Philip J. Ivanhoe (1998). The Ways of Confucianism. International Philosophical Quarterly 38 (1):98-100.
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  22.  5 DLs
    Philip J. Ivanhoe (2009). Introductory Remarks. Journal of Chinese Philosophy 36 (2):187-191.
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  23.  5 DLs
    Philip J. Ivanhoe (2014). Slote, Michael, From Enlightenment to Receptivity: Rethinking Our Values. Dao: A Journal of Comparative Philosophy 13 (2):289-294.
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  24.  4 DLs
    Philip J. Ivanhoe (2004). Review: Interpreting the Mengzi. [REVIEW] Philosophy East and West 54 (2):249 - 263.
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  25.  4 DLs
    Kam-por Yu, Julia Tao & Philip J. Ivanhoe (eds.) (2010). Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY.
    A consideration of Confucian ethics as a living ethical tradition with contemporary relevance.
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  26.  4 DLs
    Philip J. Ivanhoe (2014). Confucian Cosmopolitanism. Journal of Religious Ethics 42 (1):22-44.
    Scholars in the humanities and social sciences are keenly aware of and often deeply engaged with more global or cosmopolitan approaches to their respective fields; nevertheless, theories of cosmopolitanism remain exceedingly controversial and arise exclusively from Western philosophical sources. Recently, Martha Nussbaum presented a contemporary Western liberal cosmopolitan theory and sought to integrate it with a call for multicultural education. In this essay, I describe, analyze, and criticize Nussbaum's conception of cosmopolitanism and argue that it does not sit comfortably with (...)
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  27.  3 DLs
    Philip J. Ivanhoe (2007). Filial Piety as a Virtue. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press 297--312.
     
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  28.  3 DLs
    Philip J. Ivanhoe (2010). LU Xiangshan's Ethical Philosophy. In John Makeham (ed.), Dao Companion to Neo-Confucian Philosophy. Springer 249--266.
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  29.  3 DLs
    Philip J. Ivanhoe (2013). Wang Yangming. In Hugh LaFollette (ed.), The International Encyclopedia of Ethics. Wiley-Blackwell
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  30.  2 DLs
    Philip J. Ivanhoe & Damien Keown (1997). Letters, Notes & Comments. Journal of Religious Ethics 25 (2):393 - 403.
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  31.  2 DLs
    Philip J. Ivanhoe (1994). Response to Henry G. Skaja. Philosophy East and West 44 (3):564 - 568.
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  32.  2 DLs
    Sungmoon Kim & Philip J. Ivanhoe (2012). Guest Editors' Words. Dao: A Journal of Comparative Philosophy 11 (3):273-273.
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  33.  1 DLs
    Philip J. Ivanhoe, David S. Nivison, Bryan W. Van Norden, R. P. Peerenboom & Henry Rosemont (2000). Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming. Journal of Religious Ethics 28 (3):449-470.
    Scholars of early Chinese philosophy frequently point to the nontranscendent, organismic conception of the cosmos in early China as the source of China's unique perspective and distinctive values. One would expect recent works in Confucian ethics to capitalize on this idea. Reviewing recent works in Confucian ethics by P. J. Ivanhoe, David Nivison, R. P. Peerenboom, Henry Rosemont, and Tu Wei-Ming, the author analyzes these new studies in terms of the extent to which their representation of Confucian ethics reflects and (...)
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  34.  0 DLs
    Philip J. Ivanhoe (2003). Death and Dying in the Analects. In Weiming Tu & Mary Evelyn Tucker (eds.), Confucian Spirituality. Crossroad Pub. Company 1--220.
     
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  35.  0 DLs
    Julia Tao, Philip J. Ivanhoe & Kam-por Yu (eds.) (201). Taking Confucian Ethics Seriously: Contemporary Theories and Applications. SUNY Press.
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  36.  0 DLs
    Philip J. Ivanhoe (2013). Confucian Reflections: Ancient Wisdom for Modern Times. Routledge.
    Confucian Reflections: Ancient Wisdom for Modern Times is about the early Chinese Confucian classic the "Analects" Lunyu , attributed to the founder of the Confucian tradition, Kongzi and who is more commonly referred to as "Confucius" in the West. Philip J. Ivanhoe argues that the Analects is as relevant and important today as it has proven to be over the course of its more than 2000 year history, not only for the people who live in East Asian societies but for (...)
     
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  37.  0 DLs
    Philip J. Ivanhoe (2002). Whose Confucius? Which Analects? In Bryan W. Van Norden (ed.), Confucius and the Analects: New Essays. OUP Usa 119--33.
     
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  38.  0 DLs
    Manyul Im, Philip J. Ivanhoe, Yiwei Zheng & Yuri Pines (2003). Heidegger and Taoism. Journal of Chinese Philosophy 30:132.
     
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  39.  0 DLs
    Rebecca L. Walker & Philip J. Ivanhoe (2007). Introduction. In Rebecca L. Walker & P. J. Ivanhoe (eds.), Working Virtue: Virtue Ethics and Contemporary Moral Problems. Oxford University Press
     
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  40.  0 DLs
    Philip J. Ivanhoe (2004). Review: The Shifting Contours of the Confucian Tradition. [REVIEW] Philosophy East and West 54 (1):83 - 94.
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  41.  0 DLs
    Philip J. Ivanhoe (2007). Literature and Ethics in the Chinese Confucian Tradition. In Brad Wilburn (ed.), Moral Cultivation. Lexington Books
     
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  42.  0 DLs
    Philip J. Ivanhoe (1997). 'Karma, Character, and Consequentialism'by Damien Keown. Journal of Religious Ethics 25 (2).
     
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  43.  0 DLs
    Philip J. Ivanhoe (2005). Origins of Chinese Ethics. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell Pub. 375--380.
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