Search results for 'Philosophy, Confucian' (try it on Scholar)

  1.  11
    Zhongying Cheng & Justin Tiwald (eds.) (2011). Confucian Philosophy: Innovations and Transformations. Wiley-Blackwell.
    New work on Confucian philosophy, published as a supplement to the Journal of Chinese Philosophy.
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  2.  7
    Robert Eno (1992). The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery. Philosophy East and West 42 (2):365-368.
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  3.  2
    Wu-chi Liu (1955). A Short History of Confucian Philosophy. Hyperion Press.
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  4. Hae-chʻang Chŏng & Hyŏng-jo Han (eds.) (1996). Confucian Philosophy in Korea. Academy of Korean Studies.
  5.  35
    Joseph Chan (2014). Confucian Perfectionism: A Political Philosophy for Modern Times. Princeton University Press.
    Since the very beginning, Confucianism has been troubled by a serious gap between its political ideals and the reality of societal circumstances. Contemporary Confucians must develop a viable method of governance that can retain the spirit of the Confucian ideal while tackling problems arising from nonideal modern situations. The best way to meet this challenge, Joseph Chan argues, is to adopt liberal democratic institutions that are shaped by the Confucian conception of the good rather than the liberal conception (...)
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  6.  9
    Ann A. Pang-White (2011). Caring in Confucian Philosophy. Philosophy Compass 6 (6):374-384.
    This article examines the intersections of Confucian philosophy and feminist ethics of care. It explains the origins and contribution of care ethics to modern ethical discourse and the controversy that surrounds this ethical theory. The article discusses the emergence of comparative research on the compatibility (or incompatibility) of Confucian ren and feminist care. It first explores the question whether it is philosophically feasible to disassociate Confucian ren from its historical context by deploying it for contemporary feminist debates, (...)
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  7.  9
    Jinglin Li (2007). Philosophical Edification and Edificatory Philosophy: On the Basic Features of the Confucian Spirit. [REVIEW] Frontiers of Philosophy in China 2 (2):151-171.
    Edification 教化 is one of the central concepts of Confucianism. The metaphysical basis of the Confucian edification is the “philosophical theory” in the sense of rational humanism rather than the “religious doctrine” in the sense of pure faith. Confucianism did not create a system of ceremony and propriety owned by Confucians only. The system of ceremony and propriety on which Confucians depend to carry out their social edification is that of “rites and music,” the common life style of ancient (...)
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  8. Tim Connolly, Fallibilism in Early Confucian Philosophy.
    Fallibilism is a precondition for the conversation between culturally distinct philosophies that comparative philosophy tries to bring about. Without an acknowledgement that our own tradition’s claims may be incomplete or mistaken, we would have no reason to engage members of other communities. Were the early Confucians fallibilists? While some contemporary commentators have seen fallibilism as an essential characteristic of the Confucian tradition, others have argued that the tradition is characterized instead by an “epistemological optimism,” and must be substantially revised (...)
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  9.  14
    Pak-Hang Wong (2013). The Public and Geoengineering Decision-Making: A View From Confucian Political Philosophy. Techné: Research in Philosophy and Technology 17 (3):350-367.
    In response to the Royal Society report’s claim that “the acceptability of geo­engineering will be determined as much by social, legal, and political issues as by scientific and technical factors” , a number of authors have suggested the key to this challenge is to engage the public in geoengineering decision-making. In effect, some have argued that inclusion of the public in geoengineering decision-making is necessary for any geoengineering project to be morally permissible. Yet, while public engagement on geoengineering comes in (...)
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  10.  39
    Justin Tiwald (2011). Stephen C. Angle: Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Dao: A Journal of Comparative Philosophy 10 (2):231-235.
    Review of Stephen C. Angle's Sagehood: The Contemporary Significance of Neo-Confucian Philosophy.
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  11.  4
    Mary I. Bockover (2016). Embodied Moral Psychology and Confucian Philosophy by Bongrae Seok. Philosophy East and West 66 (1):346-348.
    Embodied Moral Psychology and Confucian Philosophy is a comprehensive and insightful book that shows how some central tenets of Confucian philosophy are supported by contemporary research in psychology. More specifically, Bongrae Seok shows “that Confucian moral philosophy is a philosophical tradition of the embodied moral mind with the potential to develop a viable theory of embodied moral psychology”. He begins part one of his book with a chapter on “What is Embodied Cognition?” saying that it generally refers (...)
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  12.  5
    Thomas Rhydwen (2015). A Confucian Understanding of the Kyoto School's Wartime Philosophy. Comparative and Continental Philosophy 7 (1):69-78.
    In his new work on the Kyoto School David Williams presents the first “reading” in English of the complete text of the three Chūō Kōron symposia held by members of the second generation in the early 1940s. In addition, he provides an extensive commentary that explores the inability of “liberal history” to account for the political realities of wartime Japan and the “moral worldview” of the four symposists. Adopting the empirical methodology of earlier works, Williams proposes an alternative thesis of (...)
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  13.  33
    Wonsuk Chang (2012). Ch'oe Han-Gi's Confucian Philosophy of Experience: New Names for Old Ways of Thinking. Philosophy East and West 62 (2):186-196.
    In this article, it is argued that Ch'oe Han-gi (1803-1877), a Korean Confucian scholar from the late Chosŏn, can be credited with finding the full philosophical significance of the notion of experience (kyŏnghŏm). At the same time, his philosophy of experience can be interpreted adequately in the context of not British empiricist but Confucian philosophical assumptions. There is both continuity and discontinuity in Ch'oe's relation to Confucian tradition. Unlike the Confucian traditionalist, he admitted that inherited knowledge (...)
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  14.  9
    Jung-Yeup Kim (2014). Economic Equity, the Well-Field System, and Ritual Propriety in the Confucian Philosophy of Qi. Philosophy East and West 64 (4):856-865.
    The well-field system of land division was advocated by the classical Confucian Mencius and also by the Neo-Confucian Zhang Zai 張載 , both of whom, I argue, were philosophers of qi 氣 . In this system, land is divided into the shape of the Chinese character jing 井 . The outer eight parts would be private and cultivated by eight families, respectively, and the center part would be communal and fostered together in order to pay taxes.1 I argue (...)
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  15.  10
    P. -C. Lo (2010). A Confucian Philosophy of Medicine and Some Implications. Journal of Medicine and Philosophy 35 (4):466-476.
    Two crucial topics in the philosophy of medicine are the philosophy of nature and philosophical anthropology. In this essay I engage the philosophy of nature by exploring Anne Fagot-Largeault's study of norms in nature as a way of articulating a Confucian philosophy of medicine. I defend the Confucian position as a moderate naturalism.
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  16.  28
    Chung-ying Cheng (1997). On a Comprehensive Theory of Xing (Naturality) in Song-Ming Neo-Confucian Philosophy: A Critical and Integrative Development. Philosophy East and West 47 (1):33-46.
    The question of xing has received much attention in the revival of Neo-Confucian philosophy (called Contemporary Neo-Confucianism) in present-day Taiwan, Hong Kong, and China and among scholars of Chinese philosophy in the United States. It also has much to do with a critical consciousness of both the difference and the affinity between the Chinese philosophy of man and morality and the contemporary Western philosophy of human existence and moral virtues. The study of this has great meaning for the development (...)
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  17.  27
    Ellen Y. Zhang (2010). Bai, Tongdong 白彤東, New Mission of an Old State: Classical Confucian Political Philosophy in a Contemporary and Comparative Context 舊邦新命: 古今中西參考下的古典儒家政治哲學. Dao: A Journal of Comparative Philosophy 9 (4):465-469.
    Bai, Tongdong 白彤東, New Mission of an Old State: Classical Confucian Political Philosophy in a Contemporary and Comparative Context 舊邦新命: 古今中西參考下的古典儒家政治哲學 Content Type Journal Article DOI 10.1007/s11712-010-9183-0 Authors Ellen Y. Zhang, Department of Religion and Philosophy, Hong Kong Baptist University, Kowloon Tong, Kowloon, Hong Kong Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 4.
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  18.  19
    Dermott J. Walsh (2011). The Confucian Roots of Zen No Kenkyū: Nishida's Debt to Wang Yang-Ming in the Search for a Philosophy of Praxis. Asian Philosophy 21 (4):361 - 372.
    This essay takes as its focus Japanese philosopher Nishida Kitar? (1870?1945) and his seminal first text, An Inquiry into the Good (or in Japanese zen no kenky?). Until now scholarship has taken for granted the predominantly Buddhist orientation of this text, centered around an analysis of the central concept of ?pure experience? (junsui keiken) as something Nishdia extrapolates from his early experience of Zen meditation. However, in this paper I will present an alternative and more accurate account of the origins (...)
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  19.  19
    Shaojin Chai (2011). Liu, Xiaogan 劉笑敢 Et. Al., Eds., Chinese Philosophy and Culture : Confucian Studies of Ming-Qing Period 中國哲學與文化: 明清儒學研究. Dao: A Journal of Comparative Philosophy 10 (1):117-121.
    Liu, Xiaogan 劉笑敢 et. al., eds., Chinese Philosophy and Culture : Confucian Studies of Ming-Qing Period 中國哲學與文化: 明清儒學研究 Content Type Journal Article Pages 117-121 DOI 10.1007/s11712-010-9203-0 Authors Shaojin Chai, Department of Political Science, University of Notre Dame, 217 O’Shaughnessay Hall, Notre Dame, IN 46556, USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 10 Journal Issue Volume 10, Number 1.
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  20.  15
    Shu-hsien Liu (1971). The Religious Import of Confucian Philosophy: Its Traditional Outlook and Contemporary Significance. Philosophy East and West 21 (2):157-175.
    Confucianism has usually been regarded as a secular moral philosophy with no religious import at all. In china, However, Confucianism has been mentioned along with buddhism and taoism as one of the three religions (the so-Called san-Chiao) for centuries. This means that we must revise and broaden our traditional concept of religion. The confucian tradition certainly has its unique way of expressing its ultimate and therefore religious concern. The present essay is an attempt to uncover the religious import in (...)
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  21. Shu‐Hsien Liu (2013). A Reinterpretation and Reconstruction of Confucian Philosophy. Journal of Chinese Philosophy 40 (S1):239-250.
    This article further develops my understanding of Confucianism as a spiritual tradition. The spirit of Confucian philosophy remains the same as Confucius and Mencius in the ancient era, and Zhu Xi in the Song Dynasty, who developed liyi-fenshu into a comprehensive anthropo-cosmic philosophy. The idea is inherited by Contemporary Neo-Confucian scholars, reinterpreted to cope with the current emphasis on plurality, the aspect of fenshu , but maintained liyi as a regulative principle, sometimes radical reconstruction is needed to respond (...)
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  22.  38
    Stephen C. Angle (2009). Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Oxford University Press.
    The book's significance is two-fold: it argues for a new stage in the development of contemporary Confucian philosophy, and it demonstrates the value to Western ...
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  23. Keqian Xu (2006). 論儒家哲學之“道”的實踐屬性與歷史屬性On the Practice and History Attributes of the “Dao” in the Confucian Philosophy. 學術論壇 Academic Forum, 2006 (11):32-34.
    The important feature of Dao as a philosophic category in early Confucian philosophy is its prominent practical and historical properties, which make it different from those western metaphysic categories. Confucianism emphasizes that the Dao can not be separated with the practice and the history of human being, thus the Tao should be explored in peoples’ social activities and history. They believe that the Tao only lives in the historical tradition and can only be demonstrated by the narrative of history. (...)
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  24.  5
    Bongrae Seok (2012). Embodied Moral Psychology and Confucian Philosophy. Lexington Books.
    The body is not a physical reservoir or temporary means of cognitive processes but the part and parcel of our cognitive and moral life. Confucian philosophy provides insightful discussions and examples of how the body serves the moral mind not only causally but also constitutionally.
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  25.  17
    Kathleen Higgins (1980). Music in Confucian and Neo-Confucian Philosophy. International Philosophical Quarterly 20 (4):433-451.
    This article proposes to discuss the role of music within confucian philosophy as a whole and within neo-Confucian philosophy in particular. The discussion includes a consideration of the construction of chinese music; philosophical correlations drawn between musical elements and features of both macrocosm and microcosm; musical aesthetics in the confucian and neo-Confucian philosophical systems; and affinities between the nature of music and the broader outlook of confucian and neo-Confucian philosophy. The suggestion is made that (...)
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  26.  21
    Keqian Xu (2012). A Synthetic Comprehension of the Way of Zhong in Early Confucian Philosophy. Frontiers of Philosophy in China 7 (3):422-438.
    Zhong 中 is a very important philosophical concept in early Confucianism. Both the received ancient Confucian classics and the newly discovered ancient bamboo manuscripts tell us that adhering to the principle of zhong was an important charge that had been transmitted and inherited by early ancient Chinese political leaders from generation to generation. Confucius and his followers adopted the concept of zhong and further developed it into a sophisticated doctrine, which is usually called zhongdao 中道 (the Way of zhong) (...)
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  27.  4
    Tu Weiming (2012). A Spiritual Turn in Philosophy: Rethinking the Global Significance of Confucian Humanism. Journal of Philosophical Research 37 (Supplement):389-401.
    An exposition of the core Confucian text, the Analects, is a rich resource for thinking philosophically about aesthetics, ethics, and religion. Indeed, the Analects is an inspiration for doing philosophy as a dialogical, rather than a dialectic, dialogue and an edifying conversation. The four integrated dimensions of Confucian humanism as embodied in Confucius’ “anthropocosmic” philosophy encompass the sacredness of earth, body, family, community, and the world. Specifically, it envisions that the full realization of the way of learning to (...)
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  28. Stephen C. Angle (2013). Contemporary Confucian Political Philosophy. Polity.
    Confucian political philosophy has recently emerged as a vibrant area of thought both in China and around the globe. This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach. Students of political theory or contemporary politics will learn that far from being confined to a museum, contemporary Confucianism is both responding to current challenges and offering insights from which we can all learn. The Progressive (...)
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  29. Stephen C. Angle (2012). Contemporary Confucian Political Philosophy. Polity.
    Confucian political philosophy has recently emerged as a vibrant area of thought both in China and around the globe. This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach. Students of political theory or contemporary politics will learn that far from being confined to a museum, contemporary Confucianism is both responding to current challenges and offering insights from which we can all learn. The Progressive (...)
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  30. Stephen C. Angle (2012). Contemporary Confucian Political Philosophy. Polity.
    Confucian political philosophy has recently emerged as a vibrant area of thought both in China and around the globe. This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach. Students of political theory or contemporary politics will learn that far from being confined to a museum, contemporary Confucianism is both responding to current challenges and offering insights from which we can all learn. The Progressive (...)
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  31. Stephen C. Angle (2013). Contemporary Confucian Political Philosophy. Polity.
    Confucian political philosophy has recently emerged as a vibrant area of thought both in China and around the globe. This book provides an accessible introduction to the main perspectives and topics being debated today, and shows why Progressive Confucianism is a particularly promising approach. Students of political theory or contemporary politics will learn that far from being confined to a museum, contemporary Confucianism is both responding to current challenges and offering insights from which we can all learn. The Progressive (...)
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  32. Stephen C. Angle (2009). Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. OUP Usa.
    Stephen Angle here provides both an exposition of Neo-Confucian philosophy and a sustained dialogue with many leading Western thinkers--and especially with those philosophers leading the current renewal of interest in virtue ethics.
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  33. Stephen C. Angle (2012). Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. Oxford University Press Usa.
    Neo-Confucianism is the sophisticated revival of Confucian theorizing, responding to challenges from Buddhism and Daoism, which began around 1000 C.E. and came to dominate the Chinese intellectual scene for centuries thereafter. What would happen if we took Neo-Confucianism and its central ideal of sagehood seriously as contemporary philosophy? Sagehood represents supreme human virtue: a flawless, empathetic responsiveness to every situation in which one finds oneself. How could this be possible? How might one work toward such a state? According to (...)
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  34. Wai Wai Chiu, Review of Chenyang Li, The Confucian Philosophy of Harmony. [REVIEW]
    This article reviews the book "The Confucian Philosophy of Harmony" by Chenyang Li.
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  35. Bongrae Seok (2015). Embodied Moral Psychology and Confucian Philosophy. Lexington Books.
    The body is not a physical reservoir or temporary means of cognitive processes but the part and parcel of our cognitive and moral life. Confucian philosophy provides insightful discussions and examples of how the body serves the moral mind not only causally but also constitutionally.
     
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  36. Ady Van den Stock (2016). The Horizon of Modernity: Subjectivity and Social Structure in New Confucian Philosophy. Brill.
    _The Horizon of Modernity_ provides a historicized account of New Confucian philosophy in relation to the contemporary revival of Confucianism and explores the nexus between subjectivity and social structure in the works of Mou Zongsan, Tang Junyi, and Xiong Shili.
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  37.  55
    Deborah A. Sommer (2014). Review of Makeham, John, Ed., Dao Companion to Neo-Confucian Philosophy (Post Print Version). [REVIEW] Dao: A Journal of Comparative Philosophy 13 (2):1-5.
    This volume includes nineteen articles by scholars from Asia, North America, and Europe on Chinese thinkers from the eleventh to the eighteenth centuries. Included here are intellectual biographies of literati such as Zhou Dunyi, the Cheng brothers, Zhu Xi, Zhang Shi, Hu Hong, Wang Yangming, and Dai Zhen. Essays are arranged chronologically, and most begin with a biographical sketch of their subject. They provide variety rather than uniformity of approach, but all in all these essays are remarkably rich and offer (...)
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  38.  12
    Guo Qiyong (2013). On Confucian Political Philosophy and Its Theory of Justice. Frontiers of Philosophy in China 8 (1):53-75.
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  39.  30
    Alana Maurushat (2008). The Benevolent Health Worm : Comparing Western Human Rights-Based Ethics and Confucian Duty-Based Moral Philosophy. [REVIEW] Ethics and Information Technology 10 (1):11-25.
    Censorship in the area of public health has become increasingly important in many parts of the world for a number of reasons. Groups with vested interest in public health policy are motivated to censor material. As governments, corporations, and organizations champion competing visions of public health issues, the more incentive there may be to censor. This is true in a number of circumstances: curtailing access to information regarding the health and welfare of soldiers in the Kuwait and Iraq wars, poor (...)
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  40.  3
    L. I. Jinglin (2007). Philosophical Edifi Cation and Edifi Catory Philosophy: On the Basic Features of the Confucian Spirit. Frontiers of Philosophy in China 2 (2):151-171.
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  41.  1
    X. U. Keqian (2012). A Synthetic Comprehension of the Way of Zhong in Early Confucian Philosophy. Frontiers of Philosophy in China 7 (3):422-438.
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  42.  13
    Shuxian Liu (2003). Essentials of Contemporary Neo-Confucian Philosophy. Praeger.
    This is the first book in English to study the thoughts of Contemporary Neo-Confucian philosophers in great depth.
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  43.  15
    Donald N. Blakeley (2001). Neo-Confucian Cosmology, Virtue Ethics, and Environmental Philosophy. Philosophy in the Contemporary World 8 (2):37-49.
    This paper explores the extent to which the Confucian concept of ren (humaneness) has application in ways that are comparable tocontemporary versions of environmental virtue ethics. I argue that the accounts of self-cultivation that are developed in major texts of the Confucian tradition have important direct implications for environmental thinking that even the Neo-Confucians do not seriously entertain.
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  44.  20
    Gad C. Isay (2009). A Humanist Synthesis of Memory, Language, and Emotions: Qian Mu's Interpretation of Confucian Philosophy. Dao: A Journal of Comparative Philosophy 8 (4):425-437.
    While Qian Mu intentionally avoided systematic philosophical arguments, his references to memory, language, and emotions, as expressed in a book he wrote in 1948, were suggestive of new interpretations of traditional Chinese, and especially Confucian, ideas such as human autonomy, mind, human nature, morality, immortality, and spirituality. The foremost contribution of Qian’s humanist synthesis rests in its articulation of the idea of the person. Across the context of memory, language, and emotions, the tiyong dynamics of mind and human nature (...)
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  45.  15
    On-cho Ng (2007). Toward a Hermeneutic Turn in Chinese Philosophy: Western Theory, Confucian Tradition, and Cheng Chung-Ying's Onto-Hermeneutics. Dao: A Journal of Comparative Philosophy 6 (4):383-395.
    Chung-ying’s project of onto-hermeneutics draws in order to shed light on the relations between ontology and epistemology in the hermeneutic act. In the process, not only will we be thinking with Cheng and some Western hermeneutic theorists, but we will also be thinking through history by examining the Confucian act of reading. To the extent that any hermeneutic exercise, in accordance with Cheng’s construal, cannot merely be a disembodied act of theoretical knowing but is also moral effort that entails (...)
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  46.  3
    Sandra A. Wawrytko (2013). Sedimentation in Chinese Aesthetics and Epistemology: A Buddhist Expansion of Confucian Philosophy. Journal of Chinese Philosophy 40 (3-4):473-492.
    Li Zehou's theory of sedimentation seeks to explain the uniqueness of the human species through its use of tools, both physical and cognitive, leading to cultures grounded in aesthetic taste and the prospect of suprabiological beings. However, the very sedimentation that constructs human culture can stagnate into obstructing sediment. Buddhist philosophy offers an epistemology of desedimentation that avoids attachment to cultural sediment without summarily rejecting its potential usefulness. More specifically, Buddhist “wisdom embracing all species” allows us to recognize our interconnection (...)
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  47. Toshihiko Izutsu (1995). Celestial Journey: Far Eastern Ways of Thinking: Comparative Studies in Buddhist, Taoist, & Confucian Philosophy. White Cloud Press.
  48. Critique From A. Neo-Confucian Point (2008). Analysis of Searle's Philosophy of Mind and Critique From a Neo-Confucian Point of View Chung-Ying Cheng. In Bo Mou (ed.), Searle's Philosophy and Chinese Philosophy: Constructive Engagement. Brill 33.
     
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  49.  3
    Y. U. Kam-por (forthcoming). Harmony: Super Value or Multiple Values? A Review of Li Chenyang’s The Confucian Philosophy of Harmony. Dao: A Journal of Comparative Philosophy:1-6.
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  50.  3
    Jiyuan Yu (forthcoming). Chinese Harmony and Greek Harmony—On Li Chenyang’s The Confucian Philosophy of Harmony. Dao: A Journal of Comparative Philosophy:1-7.
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