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Profile: Stephen C. Angle (Wesleyan University)
  1.  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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  2. Stephen C. Angle (2005). Ritual and Reverence in Ancient China and Today. [REVIEW] Philosophy East and West 55 (3):471-479.
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  3.  11
    Stephen C. Angle (2016). Ziporyn, Brook, Ironies of Oneness and Difference: Coherence in Early Chinese Thought; Prolegomena to the Study of Li 理 Albany: SUNY Press, 2012, 323 + Ix Pages Beyond Oneness and Difference: Li 理 in Chinese Buddhist Thought and Its Antecedents Albany: SUNY Press, 2013, 413 + Xvii Pages. [REVIEW] Dao: A Journal of Comparative Philosophy 15 (1):149-157.
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  4. Stephen C. Angle (2000). Should We All Be More English? Liang Qichao, Rudolf von Jhering, and Rights. Journal of the History of Ideas 61 (2):241-261.
  5.  12
    Stephen C. Angle (2012). Contemporary Confucian Political Philosophy: Toward Progressive Confucianism. Polity.
    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.
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  6. Stephen C. Angle (2005). Concepts, Communication, and the Relevance of Philosophy to Human Rights: A Response to Randall Peerenboom. Philosophy East and West 55 (2):320-324.
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  7.  27
    Stephen C. Angle (2002). Human Rights in Chinese Thought: A Cross-Cultural Inquiry. Cambridge University Press.
    This book is about the origins and development of Chinese ideas of human rights, and about what we in the contemporary world should make of different cultures having different moral ideas. It differs from competing books in two ways. First, its historical account is much fuller, since it shows how Chinese discussions of rights grew out of pre-existing Confucian philosophical concerns. Second, it is also a work of philosophy: it explains what it means to have moral concepts that differ from (...)
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  8.  2
    Stephen C. Angle (forthcoming). Moral Virtue, Civic Virtue, and Pluralism. Dao: A Journal of Comparative Philosophy:1-6.
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  9.  13
    Stephen Angle (2011). Reply to Justin Tiwald. Dao: A Journal of Comparative Philosophy 10 (2):237-239.
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  10.  30
    Stephen C. Angle (2008). No Supreme Principle: Confucianism's Harmonization of Multiple Values. Dao: A Journal of Comparative Philosophy 7 (1):35-40.
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  11.  32
    Stephen Angle (2012). Contemporary Confucian and Islamic Approaches to Democracy and Human Rights. Comparative Philosophy 4 (1):7-41.
    Both Confucian and Islamic traditions stand in fraught and internally contested relationships with democracy and human rights. It can easily appear that the two traditions are in analogous positions with respect to the values associated with modernity, but a central contention of this essay is that Islam and Confucianism are not analogous in this way. Positions taken by advocates of the traditions are often similar, but the reasoning used to justify these positions differs in crucial ways. Whether one approaches these (...)
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  12. John Makeham & Stephen C. Angle (2003). New Confucianism a Critical Examination. Monograph Collection (Matt - Pseudo).
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  13.  22
    Stephen C. Angle (2005). Sagely Ease and Moral Perception. Dao: A Journal of Comparative Philosophy 5 (1):31-55.
  14.  18
    Stephen C. Angle (2005). Decent Democratic Centralism. Political Theory 33 (4):518 - 546.
    Are there any coherent and defensible alternatives to liberal democracy? The author examines the possibility that a reformed democratic centralism-the principle around which China's current polity is officially organized-might be legitimate, according to both an inside and an outside perspective. The inside perspective builds on contemporary Chinese political theory; the outside perspective critically deploys Rawls's notion ofa "decent society " as its standard. Along the way, the author pays particular attention to the kinds and degree of pluralism a decent society (...)
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  15.  7
    Stephen C. Angle (2012). A Response to Thorian Harris. Philosophy East and West 62 (3):397-400.
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  16.  38
    Stephen C. Angle (2005). Must We Choose Our Leaders? Human Rights and Political Participation in China. Journal of Global Ethics 1 (2):177 – 196.
    The essay begins from Alan Gewirth's influential account of human rights, and specifically with his argument that the human right to political participation can only be fulfilled by competitive, liberal democracy. I show that his argument rests on empirical, rather than conceptual grounds, which opens the possibility that in China, alternative forms of participation may be legitimate or even superior. An examination of the theory and contemporary practice of 'democratic centralism' shows that while it does not now adequately support the (...)
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  17.  17
    Stephen C. Angle (2010). The Minimal Definition and Methodology of Comparative Philosophy: A Report From a Conference [Abstract]. Comparative Philosophy 1 (1):106.
    In June of 2008, the International Society for Comparative Studies of Chinese and Western Philosophy (ISCWP) convened its third Constructive Engagement conference, on the theme of “Comparative Philosophy Methodology.” During the opening speeches, Prof. Dunhua ZHAO, Chair of the Philosophy Department at Peking University, challenged the conference’s participants to put forward a minimal definition of “comparative philosophy” and a statement of its methods. Based on the papers from the conference and the extensive discussion that ensued, during my closing reflections at (...)
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  18.  39
    Stephen C. Angle (2010). Fan, Ruiping, Reconstructionist Confucianism: Rethinking Morality After the West. [REVIEW] Dao: A Journal of Comparative Philosophy 9 (3):353-357.
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  19.  18
    Stephen C. Angle (2013). Reply to Critics. Dao: A Journal of Comparative Philosophy 12 (3):381-388.
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  20.  39
    Stephen C. Angle (2009). Defining “Virtue Ethics” and Exploring Virtues in a Comparative Context. Dao: A Journal of Comparative Philosophy 8 (3):297-304.
  21.  40
    Stephen C. Angle (2006). A Fresh Look at Knowledge and Action: Wang Yangming in Comparative Perspective. Journal of Chinese Philosophy 33 (2):287–298.
  22.  31
    Stephen C. Angle (2010). A Reply to Fan Ruiping. Dao: A Journal of Comparative Philosophy 9 (4):463-464.
    A Reply to F an Ruiping Content Type Journal Article DOI 10.1007/s11712-010-9189-7 Authors Stephen C. Angle, Department of Philosophy, Wesleyan University, 350 High Street, Middletown, CT 06459, USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009.
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  23.  23
    Stephen C. Angle (2012). The Discovery of Chinese Logic. [REVIEW] History and Philosophy of Logic 33 (3):293-296.
    History and Philosophy of Logic, Volume 33, Issue 3, Page 293-296, August 2012.
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  24.  9
    Stephen C. Angle (2014). A Confucian Constitutional Order: How China's Ancient Past Can Shape Its Political Future by Jiang Qing, Translated by Edmund Ryden, Edited by Daniel A. Bell and Ruiping Fan (Review). Philosophy East and West 64 (2):502-506.
    How important is Jiang Qing, whose extraordinary proposals for political change make up the core of the new book A Confucian Constitutional Order: How China’s Ancient Past Can Shape Its Political Future? In his Introduction to the volume, co-editor Daniel Bell maintains that Jiang’s views are “intensely controversial” and that conversations about political reform in China rarely fail to turn to Jiang’s proposals. At least in my experience, this is something of an exaggeration. Chinese political thinking today is highly pluralistic, (...)
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  25.  13
    Stephen C. Angle (2013). Fred Dallmayr and Zhao Tingyang, Eds. Contemporary Chinese Political Thought: Debates and Perspectives. [REVIEW] Dao: A Journal of Comparative Philosophy 12 (1):111-115.
  26.  30
    Stephen C. Angle (2004). New Confucianism: A Critical Examination, Edited by John Makeham. [REVIEW] Journal of Chinese Philosophy 31 (4):535–540.
    This collection of essays explores the development of the New Confucianism movement during the 20th century and questions whether it is, in fact, a distinctly new intellectual movement or one that has been mostly retrospectively created. The questions that contributors to this book seek to answer about this neo-conservative philosophical movement include: “What has been the cross-fertilization between Chinese scholars in China and overseas made possible by the shared discourse of Confucianism?” “To what extent does this discourse transcend geographical, political, (...)
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  27.  2
    Stephen C. Angle (2014). Sages and Self-Restriction: A Response to Joseph Chan. Philosophy East and West 64 (3):795-798.
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  28.  20
    Stephen C. Angle (2010). Translating (and Interpreting) the Mengzi: Virtue, Obligation, and Discretion. Journal of Chinese Philosophy 37 (4):676-683.
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  29.  19
    Stephen C. Angle (2001). Manufacturing Confucianism: Chinese Traditions and Universal Civilization (Review). Philosophy East and West 51 (1):120-122.
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  30.  13
    Stephen C. Angle (1998). Did Someone Say "Rights"? Liu Shipei's Concept of Quanli. Philosophy East and West 48 (4):623-651.
    It is argued that "quanli" meant something different from the "rights" that it purports to translate in the writings of Liu Shipei (1884-1919). This does not mean that "quanli," as Liu used it, has no overlap with any of the meanings of "rights." But it can be argued that these overlaps are in a crucial sense coincidental, since the notion of "quanli" in Liu's major works represents a growth out of, rather than an imposition on, the Confucian tradition. In general, (...)
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  31.  9
    Stephen C. Angle, Michael Barnhart, Carl B. Becker, Purushottama Bilimoria, Samuel Fleischacker, Alan Fox, Damien Keown, Russell Kirkland, David R. Loy, Mara Miller & Kirill Ole Thompson (eds.) (2002). Varieties of Ethical Reflection: New Directions for Ethics in a Global Context. Lexington Books.
    Varieties of Ethical Reflection brings together new cultural and religious perspectives—drawn from non-Western, primarily Asian, philosophical sources—to globalize the contemporary discussion of theoretical and applied ethics.
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  32.  15
    Stephen C. Angle (2011). Review of Kam-Por Yu, Julia Tao, Philip J. Ivanhoe (Eds.), Taking Confucian Ethics Seriously: ContemPorary Theories and Applications. [REVIEW] Notre Dame Philosophical Reviews 2011 (2).
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  33.  20
    Stephen C. Angle & John A. Gordon (2003). 'Dao' as a Nickname. Asian Philosophy 13 (1):15 – 27.
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  34.  10
    Stephen C. Angle (2011). A Productive Dialogue: Contemporary Moral Education and Zhu XI's Neo-Confucian Ethics. Journal of Chinese Philosophy 38 (s1):183-203.
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  35.  15
    Stephen C. Angle (2008). Review of William M. Sullivan, Will Kymlicka (Eds.), The Globalization of Ethics: Religious and Secular Perspectives. [REVIEW] Notre Dame Philosophical Reviews 2008 (3).
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  36.  11
    Stephen C. Angle (1998). The Possibility of Sagehood:Reverence and Ethical Perfection in Zhu XI's Thought. Journal of Chinese Philosophy 25 (3):281-303.
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  37.  14
    Stephen C. Angle (2005). Review of kWong-Loi Shun, David B. Wong (Eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. [REVIEW] Notre Dame Philosophical Reviews 2005 (12).
  38.  3
    Stephen C. Angle (2010). WANG Yangming as a Virtue Ethicist. In John Makeham (ed.), Dao Companion to Neo-Confucian Philosophy. Springer 315--335.
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  39.  5
    Stephen C. Angle (1999). Guest Editors' Introduction. Contemporary Chinese Thought 31 (1):3-10.
    The past decade has seen a vigorous discussion of human rights both within China and between China and other nations. It is easy to think of China as a latecomer to human rights discourse, in part because during most of the post-1949 period, rights and human rights were taboo subjects in the People's Republic. In fact, however, there was a rich and contested debate on rights throughout the first half of this century. By translating the most important pre-1949 essays on (...)
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  40. Stephen Angle (2010). Book Review. [REVIEW] Dao: A Journal of Comparative Philosophy 9:353-357.
     
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  41.  3
    Stephen C. Angle (2013). Contemporary Confucian Political Philosophy. Polity.
    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.
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  42. 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 Confucianism (...)
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  43. 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 Confucianism (...)
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  44. 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 Confucianism (...)
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  45. 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 Confucianism (...)
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  46. Stephen C. Angle & Marina Svensson (eds.) (2001). Chinese Human Rights Reader. M. E. Sharpe.
    Translations of Chinese writing on human rights from throughout the twentieth century, with introductions.
     
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  47. Stephen C. Angle (2005). Human Rights in Chinese Thought: A Cross-Cultural Inquiry. Cambridge University Press.
    What should we make of claims by members of other groups to have moralities different from our own? Human Rights in Chinese Thought gives an extended answer to this question in the first study of its kind. It integrates a full account of the development of Chinese rights discourse - reaching back to important, though neglected, origins of that discourse in 17th and 18th century Confucianism - with philosophical consideration of how various communities should respond to contemporary Chinese claims about (...)
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  48. Stephen C. Angle (2009). Human Rights in Chinese Thought: A Cross-Cultural Inquiry. Cambridge University Press.
    What should we make of claims by members of other groups to have moralities different from our own? Human Rights in Chinese Thought gives an extended answer to this question in the first study of its kind. It integrates a full account of the development of Chinese rights discourse - reaching back to important, though neglected, origins of that discourse in 17th and 18th century Confucianism - with philosophical consideration of how various communities should respond to contemporary Chinese claims about (...)
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  49. 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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  50.  16
    Stephen Angle & Michael Slote (eds.) (2013). Virtue Ethics and Confucianism. Routledge.
    This volume presents the fruits of an extended dialogue among American and Chinese philosophers concerning the relations between virtue ethics and the Confucian tradition. Based on recent advances in English-language scholarship on and translation of Confucian philosophy, the book demonstrates that cross-tradition stimulus, challenge, and learning are now eminently possible. Anyone interested in the role of virtue in contemporary moral philosophy, in Chinese thought, or in the future possibilities for cross-tradition philosophizing will find much to engage with in the twenty (...)
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