Search results for 'Taoism Doctrines' (try it on Scholar)

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  1. Hua Ching Ni (1996). From Diversity to Unity: Return to the One Spiritual Source. Seven Star Communications.
     
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  2.  4
    Wu Wei Wei (2003). The Tenth Man: The Great Joke (Which Made Lazarus Laugh). Sentient Publications.
    An esssential work of this enigmatic sage, draws from the ancient traditions of Buddhism, Taosim, and Advaita Vedanta.
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  3.  10
    Leonid E. Yangutov (2008). Buddhism, Confucianism and Taoism in Wei (221-265) and Both Jin (265-420) Periods. Proceedings of the Xxii World Congress of Philosophy 9:69-75.
    The article is devoted to the correlations of Buddhism with Confucianism and Taoism in Wei (221-265) and both Jin (265-420) periods. The philosophical principles of these three doctrines, their general and peculiarities in three doctrines philosophical principles which defined the forming in China own Buddhist schools have been showed there. The new view to the correlations between Buddhism and Taoism has been showed, the new conception that the correlations between Buddhism and Taoism in period of (...)
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  4.  74
    Paul Billingham (forthcoming). Can My Religion Influence My Conception of Justice? Political Liberalism and the Role of Comprehensive Doctrines. Critical Review of International Social and Political Philosophy:1-22.
    In his last works, John Rawls explicitly argued for an overlapping consensus on a family of reasonable liberal political conceptions of justice, rather than just one. This ‘Deep Version’ of political liberalism opens up new questions about the relationship between citizens’ political conceptions, from which they must draw and offer public reasons in their political advocacy, and their comprehensive doctrines. These questions centre on whether a reasonable citizen’s choice of political conception can be influenced by her comprehensive doctrine. In (...)
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  5.  2
    Harold D. Roth (ed.) (1999). Original Tao: Inward Training and the Foundations of Taoist Mysticism. Columbia University Press.
    Revolutionizing received opinion of Taoism's origins in light of historic new discoveries, Harold D. Roth has uncovered China's oldest mystical text--the original expression of Taoist philosophy--and presents it here with a complete translation and commentary. Over the past twenty-five years, documents recovered from the tombs of China's ancient elite have sparked a revolution in scholarship about early Chinese thought, in particular the origins of Taoist philosophy and religion. In _Original Tao,_ Harold D. Roth exhumes the seminal text of (...)--_Inward Training _--not from a tomb but from the pages of the _Kuan Tzu,_ a voluminous text on politics and economics in which this mystical tract had been "buried" for centuries. _Inward Training_ is composed of short poetic verses devoted to the practice of breath meditation, and to the insights about the nature of human beings and the form of the cosmos derived from this practice. In its poetic form and tone, the work closely resembles the _Tao-te Ching_; moreover, it clearly evokes Taoism's affinities to other mystical traditions, notably aspects of Hinduism and Buddhism. Roth argues that _Inward Training_ is the foundational text of early Taoism and traces the book to the mid-fourth century B.C.. These verses contain the oldest surviving expressions of a method for mystical "inner cultivation," which Roth identifies as the basis for all early Taoist texts, including the _Chuang Tzu_ and the world-renowned _Tao-te Ching._ With these historic discoveries, he reveals the possibility of a much deeper continuity between early "philosophical" Taoism and the later Taoist religion than scholars had previously suspected. _Original Tao_ contains an elegant and luminous complete translation of the original text. Roth's comprehensive analysis explains what _Inward Training_ meant to the people who wrote it, how this work came to be "entombed" within the _Kuan Tzu,_ and why the text was largely overlooked after the early Han period. (shrink)
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  6.  16
    Liang-Hung Lin, Yu-Ling Ho & Wei-Hsin Eugenia Lin (2013). Confucian and Taoist Work Values: An Exploratory Study of the Chinese Transformational Leadership Behavior. [REVIEW] Journal of Business Ethics 113 (1):91-103.
    When it comes to Chinese transformational leadership behavior, the focus seems to be Confucian work value; nonetheless, it represents only one of the Chinese traditions. In order to have a better understanding the relationship between Chinese traditional values and transformational leadership behavior, Taoist work value should also be taken into consideration. Thus, this study firstly develops Confucian and Taoist work value scale (study 1) and then applies this scale to examine its relationship with transformational leadership (study 2). The results show (...)
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  7. Francis Cook (1977). Hua-Yen Buddhism: The Jewel Net of Indra. Pennsylvania State University Press.
    Hua-yen is regarded as the highest form of Buddhism by most modern Japanese and Chinese scholars. This book is a description and analysis of the Chinese form of Buddhism called Hua-yen, Flower Ornament, based largely on one of the more systematic treatises of its third patriarch. Hua-yen Buddhism strongly resembles Whitehead's process philosophy, and has strong implications for modern philosophy and religion. Hua-yen Buddhism explores the philosophical system of Hua-yen in greater detail than does Garma C.C. Chang's _The Buddhist Teaching (...)
     
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  8.  38
    Enrico Zoffoli (2012). The Place of Comprehensive Doctrines in Political Liberalism: On Some Common Misgivings About the Subject and Function of the Overlapping Consensus. Res Publica 18 (4):351-366.
    In this paper I argue that Rawlsians have largely misunderstood the idea of an overlapping consensus of reasonable comprehensive doctrines, thereby failing to delineate in an appropriate way the place of comprehensive doctrines in political liberalism. My argument rests on two core claims. The first claim is that (i) political liberalism is committed to three theses about the overlapping consensus. The first thesis concerns the subject of the overlapping consensus; the second thesis concerns the function of the overlapping (...)
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  9.  39
    Phan Minh Dung & Phan Minh Thang (2009). Modular Argumentation for Modelling Legal Doctrines in Common Law of Contract. Artificial Intelligence and Law 17 (3):167-182.
    To create a programming environment for contract dispute resolution, we propose an extension of assumption-based argumentation into modular assumption-based argumentation in which different modules of argumentation representing different knowledge bases for reasoning about beliefs and facts and for representation and reasoning with the legal doctrines could be built and assembled together. A distinct novel feature of modular argumentation in compare with other modular logic-based systems like Prolog is that it allows references to different semantics in the same module at (...)
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  10.  94
    Toshihiko Izutsu (1983/1984). Sufism and Taoism: A Comparative Study of Key Philosophical Concepts. University of California Press.
    In this deeply learned work, Toshihiko Izutsu compares the metaphysical and mystical thought-systems of Sufism and Taoism and discovers that, although historically unrelated, the two share features and patterns which prove fruitful for a transhistorical dialogue. His original and suggestive approach opens new doors in the study of comparative philosophy and mysticism. Izutsu begins with Ibn 'Arabi, analyzing and isolating the major ontological concepts of this most challenging of Islamic thinkers. Then, in the second part of the book, Izutsu (...)
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  11.  35
    Byoungshup Park (2008). 한국철학의 독자성. Proceedings of the Xxii World Congress of Philosophy 29:205-216.
    1. What is Korean Philosophy? 2. What is Philosophy? : Philosophy as Axial Ideas, and Philosophy as Modern ideas 3. What are the distinctions of Korean Philosophy? 1. What is Korean Philosophy? What is Philosophy? It represents human, universal ideas. Does there exist Korean Philosophy that could represent the prevalent and universal ideas among Koreans, within the Korean regions? There are two popular meanings of Philosophy: a narrow meaning and a broad one. Korean Philosophy does not exist as philosophy within (...)
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  12.  19
    Ning Chen (1997). The Concept of Fate in Mencius. Philosophy East and West 47 (4):495-520.
    Mencius, who often spoke of ming in different senses among which only one can be taken as fate, upheld two doctrines of fate--moral determinism and blind, unalterable fate--but he was prone to apply the former to collective entities, and the latter to individual persons. This bi-level distinction, which is at variance with the non-distinction in both Moism and Taoism, exercised a profound influence upon the minds of later Confucians.
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  13.  29
    Yu Qiang (2006). The Theme and Logical Construction of the Taoist Philosophy. Frontiers of Philosophy in China 1 (1):133-143.
    Fully embracing previous achievements in the research of Taoist philosophy, this paper attempts to create a sound analysis and investigation of the value concern of Taoism and reconstruct a new set of Taoist philosophy conforming to the requirement of modern science from the perspective of modern philosophy. The author sincerely wishes that the preliminary understanding of the Taoist philosophy presented in this paper would contribute to the construction of the Taoist philosophy.
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  14.  27
    Ulf Zackariasson (2009). A Critique of Foundationalist Conceptions of Comprehensive Doctrines in the Religion in Politics-Debate. International Journal for Philosophy of Religion 65 (1):11 - 28.
    This paper comprises a critical examination of foundationalist conceptions of comprehensive doctrines in the religion in politics-debate. I argue that John Rawls, the towering figure of this debate, operates with a foundationalist conception of comprehensive doctrines that has shaped the debate’s view of relevant alternatives (often referred to as exclusivism and inclusivism). However, there are several problems with foundationalist conceptions, and the most serious is that they are empirically inadequate in relation to modern Western societies. I conclude that (...)
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  15.  13
    Key Sun (1995). How to Overcome Without Fighting: An Introduction to the Taoist Approach to Conflict Resolution. Journal of Theoretical and Philosophical Psychology 15 (2):161-171.
    Discusses the pertinence of philosophical Taoism to psychological research by examining the Taoist ideas about conflict resolution in human interaction. According to Taoism, the ultimate goals of people consist of realizing harmony with one another and achieving consonance with nature. People can attain interpersonal harmony by understanding the significance of Tao and how human behavior is regulated by the interaction of 3 systems at the universal, interpersonal, and intrapersonal levels. 2012 APA, all rights reserved).
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  16.  9
    Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
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  17.  59
    Jeaneane D. Fowler (2005). An Introduction to the Philosophy and Religion of Taoism: Pathways to Immortality. Sussex Academic Press.
    This book explores the different pathways Taoism took in that search, touching at many points on the other interrelated facets of Chinese religion in ...
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  18.  4
    Jeaneane D. Fowler (2005). T'ai Chi Ch'üan: Harmonizing Taoist Belief and Practice. Sussex Academic Press.
    The exploration of Taoism and T'ai Chi begins by examining their origins and affiliations under the title of Beginnings.
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  19. Eva Wong (ed.) (1997). Teachings of the Tao: Readings From the Taoist Spiritual Tradition. Distributed in the U.S. By Random House.
    "The Tao that can be spoken of is not the real Way," reads a famous line from the Tao-te-ching. But although the Tao cannot be described by words, words can allow us to catch a fleeting glimpse of that mysterious energy of the universe which is the source of life. The readings in this book are a beginner's entree into the vast treasury of writings from the sacred Chinese tradition, consisting of original translations of excerpts from the Taoist canon. Brief (...)
     
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  20. Kim Diaz & Edward Murguia (2015). The Philosophical Foundations of Cognitive Behavioral Therapy: Stoicism, Buddhism, Taoism, and Existentialism. Journal of Evidence-Based Psychotherapies 15 (1):39-52.
    In this study, we examine the philosophical bases of one of the leading clinical psychological methods of therapy for anxiety, anger, and depression, Cognitive Behavioral Therapy (CBT). We trace this method back to its philosophical roots in the Stoic, Buddhist, Taoist, and Existentialist philosophical traditions. We start by discussing the tenets of CBT, and then we expand on the philosophical traditions that ground this approach. Given that CBT has had a clinically measured positive effect on the psychological well-being of individuals, (...)
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  21. Donald J. Munro (ed.) (1985). Individualism and Holism: Studies in Confucian and Taoist Values. Center for Chinese Studies, University of Michigan.
  22. Chung-Yuan Chang (1963/1975). Creativity and Taoism: A Study of Chinese Philosophy, Art, & Poetry. Wildwood House.
  23. Livia Kohn (1991). Early Chinese Mysticism Philosophy and Soteriology in the Taoist Tradition. Monograph Collection (Matt - Pseudo).
     
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  24.  25
    James S. Bowman & Jonathan P. West (2007). Lord Acton and Employment Doctrines: Absolute Power and the Spread of at-Will Employment. [REVIEW] Journal of Business Ethics 74 (2):119 - 130.
    This study analyzes the at-will employment doctrine using a tool that encompasses the complementarity of results-based utilitarian ethics, rule-based duty ethics, and virtue-based character ethics. The paper begins with a discussion of the importance of the problem followed by its evolution and current status. After describing the method of analysis, the central section evaluates the employment at-will doctrine, and is informed by Lord Acton's dictum, "power tends to corrupt, and absolute power corrupts absolutely." The conclusion explores the implications of the (...)
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  25.  2
    Thomas Cleary & Stephen Little (1991). Immortal Sisters: Secrets of Taoist Women. Philosophy East and West 41 (3):442-444.
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  26.  5
    Qiang Yu (2006). The Theme and Logical Construction of the Taoist Philosophy. Frontiers of Philosophy in China 1 (1):133-143.
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  27. Jimin An (2010). Zhi Xu Yu Zi You: Ru Dao Hu Bu Chu Lun = Order and F[R]Eedom: Preliminary Discussion on the Complementarity of Confucianism and Taoism. She Hui Ke Xue Wen Xian Chu Ban She.
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  28. Chung-Yuan Chang (1957). Creativity as Process in Taoism. Rhein-Verlag.
     
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  29. Timothy Freke (1999). Taoist Wisdom: Daily Teachings From the Taoist Sages. Sterling Pub. Co..
     
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  30. Toshihiko Izutsu (1966). A Comparative Study of the Key Philosophical Concepts in Sufism and Taoism: Ibnʻarabı̄ and Lao-Tzŭ, Chuang-Tzŭ. Tokyo, Keio Institute of Cultural and Linguistic Studies.
     
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  31.  16
    You-Sheng Li (2005). A New Interpretation of Chinese Taoist Philosophy: An Anthropological/Psychological View. Taoist Recovery Centre.
    Paucy' s unhappiness soon earned her the nickname of No-Smile Beauty. The King issued a formal announcement to the nation: Whoever could make ...
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  32. Stuart Alve Olson (ed.) (1993). The Jade Emperor's Mind Seal Classic: A Taoist Guide to Health, Longevity and Immortality. Dragon Door.
  33. Joseph Priestley (1987). Doctrines of Heathen Philosophy. Scholars' Facsimiles & Reprints.
     
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  34. Dengfu Xiao (2004). Qing Jing Jing: Jin Zhu Jin Yi = Taoist Mystical Philosophy: The Daozang Edition of Qingjing Jing. Jiu Yang Dao Shan Tang.
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  35. Richard Oxenberg, Original Sin: The Divergent Doctrines of Augustine and Tillich.
    In this paper I provide a comparative analysis of Augustine's and Paul Tillich's doctrines of Original Sin. I argue that Augustine's doctrine is deeply flawed in ways corrected for by Tillich.
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  36.  39
    Ron Amundson (1998). Typology Reconsidered: Two Doctrines on the History of Evolutionary Biology. [REVIEW] Biology and Philosophy 13 (2):153-177.
    Recent historiography of 19th century biology supports the revision of two traditional doctrines about the history of biology. First, the most important and widespread biological debate around the time of Darwin was not evolution versus creation, but biological functionalism versus structuralism. Second, the idealist and typological structuralist theories of the time were not particularly anti-evolutionary. Typological theories provided argumentation and evidence that was crucial to the refutation of Natural Theological creationism. The contrast between functionalist and structuralist approaches to biology (...)
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  37.  64
    Dan Arnold (2010). Self-Awareness ( Svasaṃvitti ) and Related Doctrines of Buddhists Following Dignāga: Philosophical Characterizations of Some of the Main Issues. [REVIEW] Journal of Indian Philosophy 38 (3):323-378.
    Framed as a consideration of the other contributions to the present volume of the Journal of Indian Philosophy , this essay attempts to scout and characterize several of the interrelated doctrines and issues that come into play in thinking philosophically about the doctrine of svasaṃvitti , particularly as that was elaborated by Dignāga and Dharmakīrti. Among the issues thus considered are the question of how mānasapratyakṣa (which is akin to manovijñāna ) might relate to svasaṃvitti ; how those related (...)
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  38.  22
    Nguyen Duy Hung, Phan Minh Thang & Phan Minh Dung (2011). Modular Argumentation for Modelling Legal Doctrines of Performance Relief. Argument and Computation 1 (1):47-69.
    We present an argument-based formalism of contract dispute resolution following a modern view that the court would resolve a contract dispute by enforcing an interpretation of contract that reasonably represents the mutual intention of contract parties. Legal doctrines provide principles, rules and guidelines for the court to objectively arrive at such an interpretation. In this paper, we establish the appropriateness of the formalism by applying it to resolve disputes about performance relief with the legal doctrines of impossibility and (...)
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  39.  32
    Francis Snare (1991). Morals, Motivation, and Convention: Hume's Influential Doctrines. Cambridge University Press.
    This is a book about the continuing influence of Hume's ideas on moral and political philosophy. In part, it is a critical exegesis of Hume's most impressive and challenging doctrines in Book III of the Treatise of Human Nature on such topics as morals, motivation, justice, and social institutions. However, the main thrust of the argument is to throw into relief the importance of that discussion for contemporary philosophy. While the author subjects most contemporary defenses of Humean doctrines (...)
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  40.  1
    Herrlee Glessner Creel (1982). What is Taoism?: And Other Studies in Chinese Cultural History. University of Chicago Press.
    What Is Taoism? traces, in nontechnical language, the history of the development of this often baffling doctrine. Creel shows that there has not been one "Taoism," but at least three, in some respects incompatible and often antagonistic.
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  41.  44
    Robert E. Allinson (1994). Moral Values and the Taoist Sage in the Tao de Ching. Asian Philosophy 4 (2):127 – 136.
    Abstract The theme of this paper is that while there are four seemingly contradictory classes of statements in the Tao de Ching regarding moral values and the Taoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Tao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour (...)
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  42.  3
    Robert Gleave (2007). Scripturalist Islam: The History and Doctrines of the Akhbārī Shīʿī School. Brill.
    Akhbārī Shi'ism was "scripturalist" in that Akhbārīs believed that all questions of theology and law could be found in the texts of revelation. There was no need, they believed, to turn to alternative sources . This book offers the first detailed study of the School's doctrines and history.
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  43.  48
    Po-Keung Ip (1983). Taoism and the Foundations of Environmental Ethics. Environmental Ethics 5 (4):335-343.
    I show how the Taoist philosophy, as examplified by both Lao Tzu and Chuang Tzu, is capable of providing a metaphysical foundation for environmental ethics. The Taoist concept of nature, the notions of ontological equality and axiological equality of beings, together with the doctrine of Wu Wei can fulfil, at least in a preliminary way, our purpose. The notion of a minimally coherent ethics is introduced and is shown to be pertinent to the construction of an ethics which bears a (...)
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  44.  38
    Ellen M. Chen (2005). How Taoist Is Heidegger? International Philosophical Quarterly 45 (1):5-19.
    There are many strains in Heidegger’s thought to which he often refers, but one that he never mentions, Taoism. Otto Pöggeler has noted that Heidegger’s engagement with Chinese philosophy, and in particular with the Tao Te Ching of Lao-tzu, exerted a decisive effect on the form and direction of his later thinking. With Reinhard May’s careful comparisons of passages from Heidegger’s major texts with translations of the Tao Te Ching and various Zen Buddhist texts, there is now general agreement (...)
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  45.  36
    Stephen Shute & A. P. Simester (eds.) (2002). Criminal Law Theory: Doctrines of the General Part. Oxford University Press.
    Written by leading philosophers and lawyers from the United States and the United Kingdom, this collection of original essays offers new insights into the doctrines that make up the general part of the criminal law. It sheds theoretical light on the diversity and unity of the general part and advances our understanding of such key issues as criminalisation, omissions, voluntary actions, knowledge, belief, reckelssness, duress, self-defence, entrapment and officially-induced mistake of law.
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  46.  56
    Harold Coward (1996). Taoism and Jung: Synchronicity and the Self. Philosophy East and West 46 (4):477-495.
    What was the nature and degree of Eastern influence on Carl Jung's complex concept of "the Self"? It is argued that Chinese Taoism rather than Hinduism provided the fundamental formative influence on this central idea, especially as it is expressed through the I Ching. This influence came indirectly through the development of Jung's notion of "synchronicity," correlative parallels between the inner and the outer realms of experience.
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  47.  54
    Roger T. Ames (1986). Taoism and the Nature of Nature. Environmental Ethics 8 (4):317-350.
    The problems of environmental ethics are so basic that the exploration of an alternative metaphysics or attendant ethical theory is not a sufficiently radical solution. In fact, the assumptions entailed in adefinition of systematic philosophy that gives us a tradition of metaphysics might themselves be the source of the current crisis. We might need to revision the responsibilities of the philosopher and think in terms of the artist rather than the “scientific of first principles.” Taoism proceeds from art rather (...)
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  48.  28
    Russell Goodman (1980). Taoism and Ecology. Environmental Ethics 2 (1):73-80.
    Although they were in part otherworldly mystics, the Taoists of ancient China were also keen observers of nature; in fact, they were important early Chinese scientists. I apply Taoist principles to some current ecological questions. The principles surveyed include reversion, the constancy of cyclical change, wu wei (“actionless activity”), and the procurement of power by abandoning the attempt to “take” it. On the basis of these principles, I argue that Taoists would have favored such contemporary options as passive solar energy (...)
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  49.  4
    Darrel Moellendorf (2015). Two Doctrines ofJus Ex Bello. Ethics 125 (3):653-673.
    This article discusses two doctrines of jus ex bello concerning whether and how to end wars. In Section I, I defend the claim that there is a distinct morality of ending wars. Section II rebuts a challenge that the account is too permissive of war. Section III rejects a forward-looking conception of proportionality for jus ex bello. In Section IV, I allow an exception in cases in which the just cause for the war has changed. In Section V, I (...)
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  50.  4
    Giancarlo Movia, Alonso Tordesillas & Luc Brisson (forthcoming). Les Doctrines Non Écrites de Platon Et la Métaphysique de la Transcendance. Les Etudes Philosophiques.
    Cet article résume le contenu des doctrines non écrites attribuées à Platon ainsi que la démarche méthodique selon laquelle elles procèdent. Il atteste la présence de ces doctrines non écrites, notamment dans le Sophiste. L'article cherche à concilier entre elles la théorie des premiers principes et la métaphysique platonicienne, laquelle admet la transcendance théologique. En effet, en raison de la différence qui existe entre la Dyade du grand et du petit dans la sphère cosmologique et la Dyade dans (...)
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