Search results for 'Pre-Qin Time' (try it on Scholar)

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  1.  5
    Zhou Qin (1989). A Survey of Recent Studies on the Thought of Lao Zi and Zhuang Zi. Contemporary Chinese Thought 20 (3):71-90.
    In recent years, among the studies of pre-Qin dynasty philosophy there has been a drastic increase in the relative weight devoted to the study of the Daoist school. In particular, there has been a revival in the study of the ideas of Lao Zi and Zhuang Zi. This is represented not only by many investigations and discussions of subjects that had been suspended in the past and of issues on which there had been differences of opinion, but also in (...)
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  2.  29
    Feng Cao (2008). A Return to Intellectual History: A New Approach to Pre-Qin Discourse on Name. [REVIEW] Frontiers of Philosophy in China 3 (2):213-228.
    Discussions of name during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence (...)
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  3. Ji Qin (2006). Zhuanji Baiyuanjing: Its Translator and the Time of its Completion Through Semantic View. Religious Studies 4:014.
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  4. Fuyun Wang, Qiwen Qin & Yanju Jiang (2016). Allocation of Study Time in Chinese Junior School Students: Habitual Responding, Item Difficulty, and Time Constraints. Frontiers in Psychology 7.
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  5. Shuang Wang, Qian Wang & Mingli Qin (2015). Technē in Pre-Platonic Literature and its Significance to Modern Society. Philosophy Study 5 (1).
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  6. Keqian Xu (2010). Chinese “Dao” and Western “Truth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.
    In the Pre-Qin time, pursuing “Dao” was the main task in the scholarship of most of the ancient Chinese philosophers, while the Ancient Greek philosophers considered pursuing “Truth” as their ultimate goal. While the “Dao” in ancient Chinese texts and the “Truth” in ancient Greek philosophic literature do share or cross-cover certain connotations, there are subtle and important differences between the two comparable philosophic concepts. These differences have deep and profound impact on the later development of Chinese and (...)
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  7. Keqian Xu (1997). The Unique Features of Hui Shi's Thought: A Comparative Study Between Hui Shi and Other Pre-Qin Philosophers. Journal of Chinese Philosophy 24 (2):231-253.
    Hui Shi (370-310B.C.E.?) is a unique one among the pre-Qin scholars. The object and orientation of his scholarship emphasized on “chasing after the materials” or the research for objective knowledge of natural things. He shows a tendency of tolerating and advocating diversity and variety, and intentionally pursuing new and unusual ideas. In certain degree he judges the value of knowledge by its truthfulness rather than its usefulness. As pointed out by Wing-tsit Chan, Hui shi represents a “tendency in ancient (...)
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  8.  13
    Fulin Chao (2006). On the Origin and Development of the Idea of “de” in Pre-Qin Times. Frontiers of Philosophy in China 1 (2):161-184.
    In ancient Chinese thoughts, de is a comparatively complicated idea. Most of the researchers translated it directly into "virtue", but this translation is not accurate for our understanding of the idea of "de" in pre-Qin times. Generally speaking, in Pre-Qin times, the idea of"de" underwent three developmental periods. The first is the de of Heaven, the de of ancestors; the second the de of system; and the third the de of spirit and moral conducts. In a long period (...)
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  9.  30
    Qian Zhang (2009). The Boundaries of Beauty in Pre-Qin Confucian Aesthetics. Frontiers of Philosophy in China 4 (1):52-63.
    “Beauty” is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints when defining beauty: Negatively, by stressing that “beauty” in the aesthetic sense was not “good”; and positively, by stressing two factors: one, that beauty was related to “feeling” which was not an animal instinct, the other was that “beauty” was a special texture with a particular meaning. “Beauty” in Pre-Qin Confucian aesthetics may be defined as “texture (or form)” capable of (...)
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  10.  17
    Zhang Qian (2009). The Boundaries of Beauty in Pre-Qin Confucian Aesthetics. Frontiers of Philosophy in China 4 (1):52 - 63.
    "Beauty" is a very important concept in Pre-Qin Confucian aesthetics. Pre-Qin Confucian aesthetics generally had two viewpoints when defining beauty: Negatively, by stressing that "beauty" in the aesthetic sense was not "good"; and positively, by stressing two factors: one, that beauty was related to "feeling" which was not an animal instinct, the other was that "beauty" was a special texture with a particular meaning. "Beauty" in Pre-Qin Confucian aesthetics may be defined as "texture (or form)" capable of (...)
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  11.  6
    Liu Yuanyan (1988). "Lü's Spring and Autumn Annals" Is the Greatest Synthesizer of the Ideas of the Pre-Qin Schools of Philosophy. Contemporary Chinese Thought 20 (1):43-97.
    During the Warring States period a hundred schools of thought contended and there was much clashing of ideas among the many schools. Within this active intellectual battle, the ideas of the many schools continued to evolve and move apart from one another while at the same time some continued to be synthesized. The ideas of Xun Zi belonged to the Confucian school, in particular, to the Zi Gong branch of that school. He criticized all the schools of the (...), even including the better parts of Confucian thinking, but also absorbed from Daoism its naturalism and dialectical way of thought, and from the ideas of the Legalists some other elements, resulting in bringing to the Confucian concept of li new substances. Han Fei was Xun Zi's pupil and yet he was a Legalist. He inherited Xun Zi's primitive materialist concept of nature and openly made the connection between the ideas of Daoism and those of the Legalists. He brought together the ideas of law , technique , and position and thus became the grand synthesizer of Legalist ideas. He, like Xun Zi, refuted and criticized the opinions of many other schools. The characteristic and dominant trends in the intellectual circles of the time were precisely this—conflict and separation, on the one hand, and mutual penetration and synthesis, on the other. (shrink)
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  12.  56
    Victor Eugen Gelan (2015). Husserl and the question of time (II). The transcendental constitution of time at the pre-immanent level of consciousness. Revista de Filosofie (Romania) (4):515–530.
    In this paper I aim to show that the issue of the constitution of time in Husserl’s thought can not be fully exhausted by a descriptive analysis of the immanent level of consciousness and it rather asks for a deeper search at a pre-immanent (and pre-subjective) level. The way Husserl developes his interpretation regarding the constitution of time leads the descriptive (phenomenological) method to an impasse. Because of this, the Husserlian analysis proceeds to some techniques which bear on (...)
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  13. Chao Fulin (2006). On the Origin and Development of the Idea of “de” in Pre-Qin Times. Frontiers of Philosophy in China 1 (2):161-184.
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  14.  31
    Lai Chen (2009). “ Ru ”: Xunzi's Thoughts on Ru and its Significance. [REVIEW] Frontiers of Philosophy in China 4 (2):157-179.
    No matter what the original meaning of “ Ru ” was, looking at it from the perspective of the history of philosophy, the image of “ Ru ” as portrayed by other schools in the Warring States period was infused with the characteristics of Confucianism of that time. The self-understanding of Warring States Confucians expressed by their employment of the character “ Ru ” clearly displayed Ru ’s character as well as the main points of the Ru school, namely (...)
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  15.  1
    Chen Lai & Yan Xin (2009). "Ru": Xunzi's Thoughts on Ru and Its Significance. Frontiers of Philosophy in China 4 (2):157 - 179.
    No Matter What the original meaning of "Ru" was, looking at it from the perspective of the history of philosophy, the image of "Ru" as portrayed by other schools in the Warring States period was infused with the characteristics of Confucianism of that time. The self-understanding of Warring States Confucians expressed by their employment of the character "Ru" clearly displayed Ru's character as well as the main points of the Ru school, namely Confucianism. In particular, the words and thoughts (...)
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  16. Keqian Xu (2006). 先秦儒家关于“欲”的理论 (Pre-Qin Confucian Theory on Human Desires). 中州学刊 (Academic Journal of Zhongzhou) 2006 (1):166-170.
    The theory about human desire is one important component in early Confucian theory of humanity. It is worth our attention that Pre-Qin Confucians never put human desire at the absolute opposite position to the Heavenly Principle, as their successors do. Contrarily, they generally believe that the desire is the inseparable property of normal human nature, and making efforts to satisfy the human desire is reasonable. Only in terms of reducing the conflicts between human desire and the limited resources they (...)
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  17. Tang Yijie, Brian Bruya & Hai-ming Wen (2003). Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing". Philosophy East and West 53 (2):271-281.
    There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" (dao shi yu qing) plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a (...)
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  18.  13
    Weng Shaojun (1989). A Comparative Study of Natural Philosophy in Pre-Qin China and Ancient Greece. Contemporary Chinese Thought 21 (2):3-31.
    This essay reflects on the differences between Chinese and Western philosophy from the perspective of their respective views of nature, and explores the inner factors of these differences. By comparing the religious atmosphere present during the formative periods of the different natural philosophies [in ancient China and in ancient Greece], this essay will attempt to reveal the reasons behind the different characteristics displayed by ancient China and ancient Greece in the transition from a religious consciousness to a natural philosophy. Through (...)
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  19.  19
    Yijie Tang, Brian Bruya & Haiming Wen (2003). Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing". Philosophy East and West 53 (2):271-281.
    : There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of (...)
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  20.  9
    Yijie Tang, Brian Bruya & Hai-Ming Wen (2003). Emotion in Pre-Qin Ruist Moral Theory: An Explanation of " Dao Begins in Qing &Quot. Philosophy East and West 53 (2):271-281.
    There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of "dao (...)
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  21.  17
    Wangeng Zheng (2010). Tracing the Source of the Idea of Time in Yizhuan. Frontiers of Philosophy in China 5 (1):51-67.
    By examining the propositions “waiting for the proper time to act”, “keeping up with the time”, “accommodating oneself to timeliness”, and “the meaning of a timely mean”, this paper examines the relationship between the idea of time conceived of in Yizhuan 易传 (Commentaries to the Book of Changes ), Zuozhuan 左传 (Annals of Spring and Autumn with Zuo Qiuming’s Commentaries) and Guoyu 国语 (Comments on State Affairs) as well as the related thoughts of Confucianism, Daoism and the (...)
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  22.  17
    Christina F. Lavallee & Michael A. Persinger (2010). A LORETA Study of Mental Time Travel: Similar and Distinct Electrophysiological Correlates of Re-Experiencing Past Events and Pre-Experiencing Future Events. Consciousness and Cognition 19 (4):1037-1044.
    Previous studies exploring mental time travel paradigms with functional neuroimaging techniques have uncovered both common and distinct neural correlates of re-experiencing past events or pre-experiencing future events. A gap in the mental time travel literature exists, as paradigms have not explored the affective component of re-experiencing past episodic events; this study explored this sparsely researched area. The present study employed standardized low resolution electromagnetic tomography to identify electrophysiological correlates of re-experience affect-laden and non-affective past events, as well as (...)
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  23.  4
    Yves Vendé (2016). Jiang, Chongyue 蔣重躍, An Investigation on the Intellectual History From the Pre-Qin Period to the Han Dynasties 先秦兩漢學術思想蠡測. Dao: A Journal of Comparative Philosophy 15 (2):297-300.
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  24.  11
    Siufu Tang (2012). Zha, Changguo 查昌國, A Study of the Pre-Qin Concepts of “Piety” and “Brotherhood”— And Enquiry of Han and Song Confucianism 先秦「孝」、「友」觀念研究─兼漢宋儒學探索. Dao: A Journal of Comparative Philosophy 11 (4):541-544.
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  25.  32
    Jinmei Yuan (2010). ZHAI, Jincheng 翟錦程, the Study of the Theories of Ming 名 (Name) in the Pre-Qin Period 先秦名家研究. Dao: A Journal of Comparative Philosophy 9 (2):253-255.
  26.  6
    Li Xueqin (2000). The Important Discovery of Pre-Qin Confucian Texts. Contemporary Chinese Thought 32 (1):58-62.
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  27.  14
    By Guo Yi & Martin Lu (2004). Guodian Bamboo Texts and Pre-Qin Intellectual Thoughts (Guo Dian Zhu Jian Yu Xian Qin Xue Shu Si Xiang)A. Journal of Chinese Philosophy 31 (2):297–301.
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  28.  7
    Xiufen Lu (2005). Images of Women in Chinese Thought and Culture: Writings From the Pre-Qin Period Through the Song Dynasty (Review). Philosophy East and West 55 (3):496-502.
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  29.  8
    Xing Wen (2008). The "Feng," "Ya," and "Song" in Pre-Qin Poetry (Shi) Studies. Contemporary Chinese Thought 39 (4):61-69.
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  30. V. Herold & M. Mraz (1976). Dialectic of Ideal Sources and Social Function of Czech Philosophical Thought of Pre-Hussite Time. Filosoficky Casopis 24 (5):721-752.
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  31. Chaoyang Huang (2006). Zhongguo Gu Dai de Lei Bi: Xian Qin Zhu Zi Pi Lun = on Analogy in Ancient China: On Pi of Exponents of Different Schools of Thought in the Pre-Qin Period. She Hui Ke Xue Wen Xian Chu Ban She.
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  32. Qingping Liu (2000). Life: The True, the Good and the Beautiful: A Comparative Study of Greek and Pre-Qin Philosophies. Analecta Husserliana 67:323-338.
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  33. Limin Liu (2007). Zai Yu Yan Zhong Pan Xuan: Xian Qin Ming Jia "Gui Bian" Ming Ti de Chun Yu Yan Si Bian Li Xing Yan Jiu = Raising Questions in and of Language: A Study on Rationalistic Philosophy of Language of Pre-Qin School of Names. Sichuan da Xue Chu Ban She.
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  34. Sj Weng (1990). A Comparative-Study of Natural-Philosophy in Pre-Qin China and Ancient-Greece. Chinese Studies in Philosophy 21 (2):3-31.
     
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  35. Dan Zahavi (2003). Inner Time-Consciousness and Pre-Reflective Self-Awareness. In Donn Welton (ed.), The New Husserl: A Critical Reader. Bloomington: Indiana University Press 157--180.
    If one looks at the current discussion of self-awareness there seems to be a general agreement that whatever valuable philosophical contributions Husserl might have made, his account of self-awareness is not among them. This prevalent appraisal is often based on the claim that Husserl was too occupied with the problem of intentionality to ever really pay attention to the issue of self-awareness. Due to his interest in intentionality Husserl took object-consciousness as the paradigm of every kind of awareness and therefore (...)
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  36. David Bohm (1986). Time, the Implicate Order and Pre-Space. In David Ray Griffin (ed.), Physics and the Ultimate Significance of Time. State University of New York Press 172--208.
     
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  37.  2
    Marcelo Zubaran Goldani, Marco Antonio Barbieri, Roberto Jorge Rona, Antônio Augusto Moura da Silva & Heloisa Bettiol (2004). Increasing Pre-Term and Low-Birth- Weight Rates Over Time and Their Impact on Infant Mortality in South-East Brazil. Journal of Biosocial Science 36 (2):177-188.
    This study investigates the possible effects of pre-term births and low birth weight on infant mortality rates (IMRs) over a 15-year period in Ribeirão Preto, Brazil, based on surveys carried out in 1978/79 and 1994. The 1978/79 survey included 6750 births over a 12-month period and the 1994 survey 2846 births over a 4-month period. Infant deaths were retrieved monthly from the city register. Infant mortality rate decreased from 36·6 to 16·9 deaths per 1000 over 15 years. The decrease in (...)
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  38.  23
    Ralph B. Winn (1943). Our Pre-Copernican Notion of Time. Journal of Philosophy 40 (15):403-411.
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  39.  12
    John Tull Baker (1935). Some Pre-Critical Developments of Kant's Theory of Space and Time. Philosophical Review 44 (3):267-282.
  40.  1
    Marcia L. Colish (1988). Donald J. Wilcox, The Measure of Times Past: Pre-Newtonian Chronologies and the Rhetoric of Relative Time. Chicago and London: University of Chicago Press, 1987. Pp. Ix, 292. $27.50. [REVIEW] Speculum 63 (4):1011-1015.
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  41.  1
    Marcia Colish (1988). The Measure of Times Past: Pre-Newtonian Chronologies and the Rhetoric of Relative Time. [REVIEW] Speculum 63 (4):1011-1015.
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  42. John Hendry (1988). Donald J. Wilcox. The Measure of Times Past. Pre-Newtonian Chronologies and the Rhetoric of Relative Time. Chicago and London: University of Chicago Press, 1987. Pp. Ix + 292. ISBN 0-226-89721-4. £21.50, $32.95. [REVIEW] British Journal for the History of Science 21 (3):375.
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  43. John Hendry (1988). The Measure of Times Past. Pre-Newtonian Chronologies and the Rhetoric of Relative Time. [REVIEW] British Journal for the History of Science 21 (3):375-375.
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  44. Peter Munz (1989). DONALD J. WILCOX, "The Measure of Times Past: Pre-Newtonian Chronologies and the Rhetoric of Relative Time". [REVIEW] History and Theory 28 (2):236.
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  45. J. M. Wolfe, K. P. Yu, A. D. Pruszenski & K. R. Cave (1988). A Pre-Attentive Feature Process Can Execute Only One Command at a Time. Bulletin of the Psychonomic Society 26 (6):515-515.
     
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  46.  25
    Guo Zhanbo (2002). The Huang-Lao School. Contemporary Chinese Thought 34 (1):19-36.
    The works of the Huang-Lao school include the seven chapters of "Tian di" , "Tiandao" , "Tianyun" , "Zaiyou, xia" , "Keyi" , "Shanxing" , and "Tianxia" . In the following we shall refer to these collectively, and by way of abbreviation, as the "Heaven's Way" chapters. Of this group of "essays," the "All Under Heaven" chapter appeared relatively early in time, whereas all the others represented later works in the book Zhuang Zi. In general, however, they all were (...)
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  47.  17
    Yu Mingguang (2002). Xunzi's Philosophy and the School of Huang-Lao. Contemporary Chinese Thought 34 (1):37-60.
    The transmitted Xunzi consists of thirty-two chapters. The book criticizes all philosophers of the pre-Qin era, but thereby it also assimilates their thought. The Xunzi is eclectic, to the extent that there was no school of thought that it does not include. In scholarly circles, it is generally believed that Xunzi was the most prominent Confucian scholar of the final years of the Warring States period. At the same time, it is commonly acknowledged that the Confucianism of Xunzi (...)
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  48.  16
    Ge Zhaoguang (2002). How Many More Mysteries Are There in Ancient China?: After Reading Li Xueqin's Lost Bamboo Slips and Silk Manuscripts and the History of Learning. Contemporary Chinese Thought 34 (2):75-91.
    As historiographical studies on ancient China gradually move from the center to the margins of the public's field of vision, research on historiographical studies concerning ancient China have been undergoing some unusual changes. A truly considerable quantity of bamboo slip and silk manuscripts have either been discovered by archaeologists or accidentally unearthed in the last twenty years. Although these have been made public very slowly, even maddeningly so, the few of them that have appeared before the world in the course (...)
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  49.  9
    Yang Nianqun (2000). Modern Echoes of the Regionalization of Confucian Learning. Contemporary Chinese Thought 31 (3):79-90.
    The research concept of the "regionalization of Confucianism" has been extracted as an "ideal type." It can be summarized approximately under the dual aspects of premodern intellectuals as "using the Way to oppose power" and "using the Way to supplement power." At the same time, the process of the "regionalization of Confucian learning" was complete. This created positions for spatially mobile intellectuals both within the professional bureaucratic class and in the class of popular gentry scholars . Thus relief is (...)
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  50. Kiyoshi Akatsuka, Jialin Hong & Sato (2006). Chuang Tzu's Incorporation of the Kuang Tzu's Argument on "The Practice of Mind". Philosophy and Culture 33 (7):3-28.
    According to this study for the prototype of Taoism, in his opinion "on the tube • intention" of the "original by" some of the oldest Taoist literature. This article is from the "Zhuangzi" and "pipe" four comparative study in an attempt to permit into their theory. This article points out, "Chuang Tzu • Inner Chapters" of the of "Shinsaibashi Fables" and "Paodingjieniu fable", apparently inherited systems are different types of fables. The "Zhuangzi" book and "Shinsaibashi Fables" Fables and related include: (...)
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