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  1. R. P. Peerenboom (2005). Cross-Cultural Dialogue on Human Rights and the Limits of Conversation: A Reply to Stephen Angle. Philosophy East and West 55 (2):324-327.
  2. R. P. Peerenboom (2005). Human Rights, China, and Cross-Cultural Inquiry: Philosophy, History, and Power Politics. Philosophy East and West 55 (2):283-320.
  3. 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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  4. R. P. Peerenboom (1994). The Rational American and the Inscrutable Oriental as Seen From the Perspective of a Puzzled European: A Review (And Response) in Three Stereotypes: A Reply to Carine Defoort. Philosophy East and West 44 (2):368 - 379.
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  5. R. P. Peerenboom (1992). Nonduality and Daoism. International Philosophical Quarterly 32 (1):35-53.
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  6. R. P. Peerenboom (1991). Beyond Naturalism. Environmental Ethics 13 (1):3-22.
    In this paper I challenge the traditional reading of Daoism as naturalism and the interpretation of wu wei as “acting naturally.” I argue that such an interpretation is problematic and unhelpful to the would-be Daoist environmental ethicist. I then lay the groundwork for a philosophically viable environmental ethic by elucidating the pragmatic aspects of Daoist thought. While Daoism so interpreted is no panacea for all of our environmental ills, it does provide a methodology that may prove effective in alleviating some (...)
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  7. R. P. Peerenboom (1991). Beyond Naturalism: A Reconstruction of Daoist Environmental Ethics. Environmental Ethics 13 (1):3-22.
    In this paper I challenge the traditional reading of Daoism as naturalism and the interpretation of wu wei as “acting naturally.” I argue that such an interpretation is problematic and unhelpful to the would-be Daoist environmental ethicist. I then lay the groundwork for a philosophically viable environmental ethic by elucidating the pragmatic aspects of Daoist thought. While Daoism so interpreted is no panacea for all of our environmental ills, it does provide a methodology that may prove effective in alleviating some (...)
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  8. R. P. Peerenboom (1991). The Religious Foundations of Nishida's Philosophy. Asian Philosophy 1 (2):161 – 173.
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  9. R. P. Peerenboom (1990). A Coup d'État in Law's Empire: Dworkin's Hercules Meets Atlas. [REVIEW] Law and Philosophy 9 (1):95 - 113.
    In Law's Empire, Ronald Dworkin advances two incompatible versions of law as integrity. On the strong thesis, political integrity understood as coherence in fundamental moral principles constitutes an overriding constraint on justice, fairness and due process. On the weak thesis, political integrity, while a value, is not to be privileged over justice, fairness, and due process, but to be weighed along with them. I argue that the weak thesis is superior on both of Dworkin's criteria: fit and justifiability. However, the (...)
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  10. R. P. Peerenboom (1990). Confucian Justice. International Philosophical Quarterly 30 (1):17-32.
  11. R. P. Peerenboom (1990). Cosmogony, the Taoist Way. Journal of Chinese Philosophy 17 (2):157-174.
  12. 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, (...)
     
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  13. R. P. Peerenboom (1990). Natural Law in the "Huang-Lao Boshu". Philosophy East and West 40 (3):309-329.
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  14. R. P. Peerenboom (1990). Reasons, Rationales, and Relativisms. Philosophy Today 34 (1):3-19.
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