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Whalen Lai [44]Whalen W. Lai [7]
  1. James Heisig, Hajime Nakamura, John C. Maraldo, Whalen Lai, Eshin Nishimura, Minoru Kiyota, Ruben Lf Habito & Julia Ching (forthcoming). Japanese Journal of Religious Studies. Japanese Journal of Religious Studies.
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  2. Whalen Lai (forthcoming). Chinese Buddhist and Christian Charities: A Comparative History. Buddhist-Christian Studies.
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  3. Whalen Lai (forthcoming). Why Is There Not a Buddho-Christian Dialogue in China? Buddhist-Christian Studies.
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  4. Whalen Lai (2010). On “Trust and Being True”: Toward a Genealogy of Morals. Dao: A Journal of Comparative Philosophy 9 (3):257-274.
    This Nietzschesque “genealogy of morals” presents the Confucian virtue of xin (trust and true) so basic to friendship as a civic virtue rooted among social equals. Among non-equals, a servant has to prove his trustworthiness but not yet vice versa. The script 信 ( xin ) tells of living up to one’s words. Yanxing 言行 (speech and action) describes actively keeping a verbal promise. The Agrarian school endorses xin as the primary virtue in its utopia of virtual equals. It knew (...)
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  5. Whalen Lai (2010). Political Authority: The Two Wheels of the Dharma. Buddhist-Christian Studies 30 (1):171-186.
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  6. Whalen Lai (2009). The Yijing and the Formation of the Huayan Phiolosophy. Journal of Chinese Philosophy 36 (s1):101-112.
  7. Whalen Lai (2008). Chinese Buddhist Philosophy From Han Through Tang. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
  8. Whalen Lai (2006). Borrowed Gods and Foreign Bodies: Christian Missionaries Imagine Chinese Religion (Review). Buddhist-Christian Studies 26 (1):226-229.
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  9. Whalen Lai (2000). Philosophical Meditations on Zen Buddhism (Review). Philosophy East and West 50 (4):631-632.
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  10. Whalen Lai (1997). Kung-Sun Lung on the Point of Pointing: The Moral Rhetoric of Names. Asian Philosophy 7 (1):47 – 58.
    Graham compares Kung?sun Lung's ?White Horse not Horse? [Graham, A.C. (1990) Studies in Chinese Philosophy and Philosophical Literature (Albany, SUNY Press)] loith the use of a synecdoche in English, ?Sword is not Blade?. The Blade as part stands in here for the whole which is the Sword. But just as Sword as ?hilt plus blade? is more than blade, then via analogia, White Horse as ?white plus horse? is more than the part that is just ?horse?. Graham had taken over (...)
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  11. Whalen Lai (1996). Reviews the bookMadhyamika Thought in China,'by Ming-Wood Liu. Philosophy East and West 46 (3):415-417.
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  12. Karel Werner, Whalen Lai, Oliver Leaman & D. O'Connor (1996). Review of The Philosophy of the Grammarians. Encyclopedia of Indian Philosophies, Vol. 5, by Harold G. Coward and K. Kunjunni Raja ; Taoist Body, by Kristofer Schipper, Trans. Karen C. Duval ; Taoist Meditation: The Mao-Shan Tradition of Great Purity, by Isabelle Robinet, Trans. Julian F. Pas and Norman J. Girardot ; Al-Ghazamacrli and the Ash'arite School, by Richard M. Frank ; and World Philosophies: An Historical Introduction, by David E. Cooper. [REVIEW] Asian Philosophy 6 (2):161-167.
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  13. Whalen Lai (1995). White Horse Not Horse: Making Sense of a Negative Logic. Asian Philosophy 5 (1):59 – 74.
    Abstract Kung?sun Lung's thesis on ?White Horse [is] not Horse? has been solved by A. C. Graham on the basis of a part/whole logic and by Chad Hansen on that and a ?mass?noun? hypothesis. We present it as a case of reducing White Horse to its two most telling marks and then, on the basis of the good Sense (instead of Reference) in a Negative Logic?the pragmatics of locating X as the remainder left over when all non?X's have been removed?show (...)
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  14. David Putney, Richard King, Harry Oldmeadow, John Makeham & Whalen Lai (1995). Review of The Psychological Attitude of Early Buddhist Philosophy, by Lama Anagarika Govinda ; The Law of Karma: A Philosophical Study, by Bruce R. Reichenbach ; Religious Philosophy of Tagore and Radhakrishnan, by Harendra Prasad Sinha ; Scripture, Canon and Commentary: A Comparison of Confucian and Western Exegesis, by John B. Henderson ; Chan Insights and Oversights: An Epistemological Critique of the Chan Tradition, by Bernard Fauré ; Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking, by Jitendra Nath Mohanty ; Avicenna, by L. E. Goodman ; and Becoming Bamboo: Western and Eastern Explorations of the Meaning of Life, by Robert E. Carter. [REVIEW] Asian Philosophy 5 (1):75-98.
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  15. Whalen Lai (1994). Reviews the bookFoundations of T'ien-T'ai Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhismby Paul Loren Swanson. Philosophy East and West 42 (2).
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  16. Whalen Lai (1993). The Public Good That Does the Public Good: A New Reading of Mohism. Asian Philosophy 3 (2):125 – 141.
    Abstract Mohism has long been misrepresented. Mo?tzu is usually called a utilitarian because he preached a universal love that must benefit. Yet Mencius, who pined the Confucian way of virtue (humaneness and righteousness) against Mo?tzu's way of benefit, basically borrowed Mo?tzu's thesis: that the root cause of chaos is this lack of love?except Mencius renamed it the desire for personal benefit. Yet Mo?tzu only championed ?benefit? to head off its opposite, ?harm?, specifically the harm done by Confucians who with good (...)
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  17. Karel Werner, Whalen Lai & W. Hudson (1993). Review of Facets of Buddhism, by Shotaro Iida ; Li Ao: Buddhist, Taoist, or Neo-Confucian?, by T. H. Barrett ; and Spirituality & Emptiness, by Donald W. Mitchell. [REVIEW] Asian Philosophy 3 (2):165-170.
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  18. Ian Netton, Oliver Leaman & Whalen Lai (1992). Review of Ibn Rushd , by Dominique Urvoy ; Logic and Aristotle's Rhetoric and Poetics in Medieval Arabic Philosophy, by Deborah L. Black ; Philosophy and Science in the Islamic World, by C. A. Qadir ; Understanding the Chinese Mind: The Philosophical Roots, by Robert E. Allinson ; On Justice: An Essay in Jewish Philosophy, by . L. E. Goodman. [REVIEW] Asian Philosophy 2 (1):101-113.
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  19. Whalen Lai (1991). In Defence of Graded Love Three Parables From Mencius. Asian Philosophy 1 (1):51 – 60.
  20. Whalen Lai (1990). Of One Mind or Two? Query on the Innate Good in Mencius. Religious Studies 26 (2):247 - 255.
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  21. Whalen Lai (1987). Why the Lotus Sutra? On the Historic Significance ofTendai. Japanese Journal of Religious Studies 14 (2-3):83-99.
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  22. Whalen Lai (1986). The Defeat of Vijñaptimatrata in China: Fa-Tsang on Fa-Hsing and Fa-Hsiang. Journal of Chinese Philosophy 13 (1):1-19.
  23. Whalen Lai (1985). Ma-Tsu Tao-I and the Unfolding of Southern Zen. Japanese Journal of Religious Studies 12 (2/3):173-192.
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  24. Whalen Lai (1985). Yung and the Tradition of the Shih: The Confucian Restructuring of Heroic Courage. Religious Studies 21 (2):181 - 203.
    Courage is a basic virtue to any heroic society. It is the defining virtue of the aristocratic warrior in the Iliad . It came with a set of other related virtues, all functioning in a social setting unique to that heroic era. However, as society evolved beyond the heroics of war to the civility of settled city–states, courage would be reviewed and redefined. In fact the whole virtue complex would undergo fundamental changes. Still later, when from out of the cities (...)
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  25. Whalen Lai (1984). Kao Tzu and Mencius on Mind: Analyzing a Paradigm Shift in Classical China. Philosophy East and West 34 (2):147-160.
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  26. Whalen Lai (1984). Process Metaphysics and Hua-Yen Buddhism. Idealistic Studies 14 (3):278-278.
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  27. Whalen Lai (1984). Process Metaphysics and Hua-Yen Buddhism: A Critical Study of Cumulative Penetration Vs. Interpretation. [REVIEW] Idealistic Studies 14 (3):278-278.
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  28. Whalen Lai (1984). Seno'o Girō and the Dilemma of Modern Buddhism: Leftist Prophet of the Lotus Sutra. Japanese Journal of Religious Studies 11 (1):7-42.
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  29. Whalen W. Lai (1984). How the Principle Rides on the Ether: Chu Hsi's Non-Buddhistic Resolution of Nature and Emotion. Journal of Chinese Philosophy 11 (1):31-65.
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  30. Whalen W. Lai (1983). Once More on the Two Truths: What Does Chi-Tsang Mean by the Two Truths as 'Yüeh-Chiao'? Religious Studies 19 (4):505 - 521.
    The teaching of the Buddha concerning Reality has recourse to Two Truths: the Mundane and the Highest Truth. Without knowing the distinction between the two, one does not know the profound point of the teachings. The Highest Truth cannot be taught apart from the Mundane, but without understanding the former, one does not apprehend nirvāna.
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  31. Whalen W. Lai (1983). The Early Prajñā Schools, Especially "Hsin-Wu," Reconsidered. Philosophy East and West 33 (1):61-77.
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  32. Whalen Lai (1982). Sinitic Speculations on Buddha-Nature: The Nirvāṇa School (420-589). Philosophy East and West 32 (2):135-149.
  33. Whalen Lai (1981). Some Notes on Perceptions of Pratītya-Samutpd́ in China From Kumŕv́ to Fa-Yao. Journal of Chinese Philosophy 8 (4):427-435.
  34. Whalen W. Lai (1981). Faith and Wisdom in the T'ien-T'ai Buddhist Tradition: A Letter by Ssu-Ming Chih-Li. Journal of Dharma 6 (3):283-298.
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  35. Whalen Lai (1980). The I-Ching and the Formation of the Hua-Yen Philosophy. Journal of Chinese Philosophy 7 (3):245-258.
  36. Whalen W. Lai (1980). Further Developments of the Two Truths Theory in China: The "Ch'eng-Shih-Lun" Tradition and Chou Yung's "San-Tsung-Lun". Philosophy East and West 30 (2):139-161.
  37. Whalen Lai (1979). Ch'an Metaphors: Waves, Water, Mirror, Lamp. Philosophy East and West 29 (3):243-253.
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  38. Whalen Lai (1978). After the Reformation: Post-Kamakura Buddhism. Japanese Journal of Religious Studies 5 (4):258-284.
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  39. Whalen W. Lai (1978). Illusionism (Māyavāda) in Late T'ang Buddhism: A Hypothesis on the Philosophical Roots of the Round Enlightenment Sūtra (Yüan-Chüeh-Ching). Philosophy East and West 28 (1):39-51.
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  40. Whalen W. Lai (1978). Sinitic Understanding of the Two Truths Theory in the Liang Dynasty (502-557): Ontological Gnosticism in the Thoughts of Prince Chao-Ming. [REVIEW] Philosophy East and West 28 (3):339-351.
  41. Whalen Lai (1977). Chinese Buddhist Causation Theories: An Analysis of the Sinitic Mahāyāna Understanding of Pratitya-Samutpāda. Philosophy East and West 27 (3):241-264.
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  42. Whalen Lai (1977). The Meaning of "Mind-Only" : An Analysis of a Sinitic Mahāyāna Phenomenon. Philosophy East and West 27 (1):65-83.
  43. Whalen Lai (1975). The Awakening Of Faith In Mahayana (Ta-Ch'eng Ch'i-Hsin Lun): A Study Ofthe Unfolding Of Sinitic Mahayana Motifs. Dissertation, Harvard University
     
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