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  1.  60 DLs
    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 philosophical interpretation of (...)
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  2.  28 DLs
    Tang Yijie & Yan Xin (2008). The Contemporary Significance of Confucianism. Frontiers of Philosophy in China 3 (4):477 - 501.
    As we enter the new millennium, it has become more important to review and discover ancient wisdom. The project to build a harmonious society requires us to (...)
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  3.  8 DLs
    Tang Yijie (1994). The 'Zhi Yan' in Feng Youlan's Xin Zhi Yan. Journal of Chinese Philosophy 21 (3-4):269-279.
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  4.  7 DLs
    Tang Yijie (1983). A Perspective on the Meaning of Comparative Philosophy and Comparative Religion Studies: The Case of the Introduction of Indian Buddhism Into China". Contemporary Chinese Thought 15 (2):39-106.
    In this essay I do not intend to analyze or study the entire history of the introduction of Indian Buddhism into China; rather, I wish simply to investigate a bit the relationships which existed between Buddhism, after it was introduced into China in the period of the Wei, the Jin, and the North and South dynasties, and the prior-existing ideologies and cultures in China at the time, and use that to illustrate the meaning of studying comparative philosophy and comparative religions.
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  5.  5 DLs
    Tang Yijie (1988). The Relationships Between Traditional and Imported Thought and Culture in China: From the Standpoint of the Importation of Buddhism. Journal of Chinese Philosophy 15 (4):415-424.
  6.  5 DLs
    Tang Yijie (2007). Constructing “Chinese Philosophy” in Sino-European Cultural Exchange. Journal of Chinese Philosophy 34 (s1):33-42.
  7.  4 DLs
    Tang Yijie (1983). An Inquiry Into the Possibility of a Third-Phase Development of Confucianism. Contemporary Chinese Thought 15 (2):3-8.
    Is there the possibility for Confucianism to have a third-phase development? In saying this we mean to regard the school of thought advocated by Confucius, Mencius, and Xunzi during the Spring and Autumn period and the Warring States as the first-phase development of Confucianism. After the Han Dynasty Buddhism spread to China. Under the impact of Buddhist ideas, a Confucian school of idealist philosophy emerged during the Song and Ming dynasties. It greatly pushed forward the Confucian doctrines and constituted the (...)
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  8.  3 DLs
    Tang Yijie (1983). New Progress in the Study of the History of Chinese Philosophy Over Recent Years. Contemporary Chinese Thought 15 (2):25-38.
    Study of the history of Chinese philosophy has been in full swing in China over the recent years. The Society of the History of Chinese Philosophy has been set up, and in publication are two journals entitled Studies of the History of Chinese Philosophy and Chinese Philosophy, dedicated to publishing research results in this area. A number of books specializing in the subject have come off press and dozens of seminars have been held to discuss special issues. Thus a variety (...)
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  9.  2 DLs
    Tang Yijie (1989). On the Emergence of the Daoist Religion and Its Characteristics. Contemporary Chinese Thought 20 (3):33-54.
    Religion is a social ideology. Today the study of the history of the development of a religion as an ideology not only has a general significance but also a particular significance. It is possible for us to discern, from a plethora of evidence in places outside of China, that while scientific technology may be progressing and developing rapidly, progress has not brought about a decline in religious ideology but has indeed strengthened people's pursuit of religion. From our own domestic conditions, (...)
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  10.  2 DLs
    Tang Yijie (1986). A Study of the Question of China's Cultural Development. Contemporary Chinese Thought 17 (4):16-34.
    Recently a "Seminar to Coordinate the Comparative Study of Eastern and Western Cultures" was held at Shenzhen University. The focus of the meeting was the discussion of the meaning and significance of "comparative studies in Eastern and Western cultures." Why did we discuss this problem? To us, studying comparisons between Eastern and Western Cultures is, fundamentally, for the purpose of resolving the question, "How did, and how does, China's culture develop?" Naturally this is a question that cannot be resolved in (...)
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  11.  2 DLs
    Tang Yijie (1987). The Significance of Comparative Philosophy and Comparative Religion: A View From the Introduction of Indian Buddhism Into China. Contemporary Chinese Thought 18 (4):3-63.
    This essay will not attempt to provide an analysis or a study of the entire history of Indian Buddhism's introduction into China. Instead, we will simply explore the relationship that existed between Buddhism after it was introduced into China in the Wei-Jin-Northern and Southern dynasties period and the intellectual or ideological culture that already existed in China at the time, and from this demonstrate the significance of studying comparative philosophy and comparative religions.
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  12.  1 DLs
    Tang Yijie (1983). Prospects for the Study of the History of Chinese Philosophy: Also on the Issue of the True, the Good, and the Beautiful in China's Traditional Philosophy. Contemporary Chinese Thought 15 (2):9-24.
    Confronting us now is the problem of prospects for the study of Chinese philosophy, that is, the problem of how to evaluate the traditional philosophy of China.
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