Search results for 'R. Fei' (try it on Scholar)

7 found
  1.  10
    V. Kavcic, R. Fei, S. Hu & R. W. Doty (2000). Hemispheric Interaction, Metacontrol, and Mnemonic Processing in Split-Brain Macaques. Behavioural Brain Research 111:71-82.
  2.  54
    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' ('The Five Vermin'), includes one of the earliest discussions in Chinese history of the concepts of gong and si: (...)
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  3.  27
    Peter R. Moody (1979). The Legalism of Han Fei-Tzu and Its Affinities with Modern Political Thought. International Philosophical Quarterly 19 (3):317-330.
    The legalism of han fei-Tzu has affinities with much of modern political thought, Particularly in its denial of an objective morality. Because legalism is modernism unmoralized, (...)It shows clearly some of the less savory implications of the truisms we accept. Han fei's ideas are interesting in their own right, But it is also interesting to see these ideas in a comparative setting, That we might gain a broader understanding of modern political thought, Both of its merits and its limitations. (shrink)
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  4.  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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    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 (...)
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  6.  26
    Peter R. Moody (2011). Han Fei in His Context: Legalism on the Eve of the Qin Conquest. Journal of Chinese Philosophy 38 (1):14-30.
  7. R. P. Peerenboom (1990). Law and Morality in Ancient China: The Silk Manuscripts of Huang-Lao. Dissertation, University of Hawai'i
    The 1973 archeological discovery of important documents of classical thought known as the Huang-Lao Boshu coupled with advancements in contemporary jurisprudence make possible a reassessment of (...)the philosophies of pre-Qin and early Han China. This study attempts to elucidate the importance of the Huang-Lao school within the intellectual tradition of China through a comparison of the Boshu's philosophical position, particularly its understanding of the relation between law and morality, with the respective views of major thinkers of the period--Confucius, Han Fei, Lao Zi, Zhuang Zi, and to a lesser extent, Shen Dao, Shen Buhai and the authors of the Guan Zi and He Guan Zi. So doing reveals Huang-Lao to be a unique and sophisticated social and political philosophy which, until its expulsion from court by Emperor Wu and subsequent adoption by Daoist religion, served as the ideological foundation for the post-Qin reforms of the early Han. (shrink)
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