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  1. George R. Lucas, Jaakko Hintikka, Myles Brand, Anne Waters, Xinyan Jiang, Bernard Boxill, James Moor, Michael Corrado, Stefan Bernard Baumrin & Claudia Card (forthcoming). Reports of APA Committees: Committee on Career Opportunities. Proceedings and Addresses of the American Philosophical Association.
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  2. Anne Waters, Xinyan Jiang, Bernie Boxill, George Lucas, John Lachs, Robert Cavalier, Michael Corrado, Susana Nuccetelli, Lucius Outlaw & Alan M. Olson (forthcoming). Reports of APA Committees. Proceedings and Addresses of the American Philosophical Association.
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  3. Xinyan Jiang (2012). Confucius's View of Courage. Journal of Chinese Philosophy 39 (1):44-59.
    This article discusses Confucius's view of courage in comparison with Aristotle's and Neo-Confucians'. It proposes the following arguments: (i) Confucius's conception of courage is much broader than Aristotle's, since it does not confine courage to the category of martial virtue and moral excellence that presupposes a noble motive; (ii) both Confucius's and Aristotle's conceptions of courage hold that courage is concerned with the fear of external threats but not the strength in self-improvement as Neo-Confucians have proposed; and (iii) Confucius's conception (...)
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  4. Xinyan Jiang (2011). The Study of Chinese Philosophy in the English Speaking World. Philosophy Compass 6 (3):168-179.
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  5. Xinyan Jiang (2009). Confucianism, Women, and Social Contexts. Journal of Chinese Philosophy 36 (2):228-242.
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  6. Xinyan Jiang (2008). Enlightenment Movement. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
     
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  7. Xinyan Jiang (2008). Moral Perception and Its Evaluative Dimension. Proceedings of the Xxii World Congress of Philosophy 10:215-220.
    Moral Perception is the moral agent’s perception of the morally significant situation. In recent decades, the question about the role of moral perception in the moral life has drawn more and more attention in contemporary ethical theories. It has been widely acknowledged that the virtuous person perceives a given morally significant situation differently from others. But, current discussions of moral perception have been focused on the cognitive function of moral perception i.e., moral perception's making a certain feature of a given (...)
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  8. Xinyan Jiang (2007). Courage and Self-Control. The Proceedings of the Twenty-First World Congress of Philosophy 1:59-64.
    An important question about the nature of courage is whether it is a form of self-control. In this paper I argue that there are different kinds of courage and therefore the question whether courage is a form of self-control cannot be given a uniform answer. Courage exhibited in all cases may be classified as either spontaneous or deliberative courage. Spontaneous courage is not a form of self-control and usually is called for in emergency situations. It results from long-term moral cultivation, (...)
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  9. Xinyan Jiang (2006). The Concept of the Relational Self and its Implications for Education. Journal of Chinese Philosophy 33 (4):543–555.
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  10. Xinyan Jiang (2005). Why Was Mengzi Not a Vegetarianist? Journal of Chinese Philosophy 32 (1):59–73.
  11. Xinyan Jiang (2005). On the Epistemology of the Senses in Early Chinese Thought (Review). Philosophy East and West 55 (3):489-493.
  12. Xinyan Jiang (2003). Review of Zhang Dainian, Key Concepts in Chinese Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2003 (1).
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  13. Xinyan Jiang (2002). Mencius on Moral Responsibility. In , The Examined Life: Chinese Perspectives: Essays on Chinese Ethical Traditions. Global Publications, Binghamton University. 1--141.
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  14. Xinyan Jiang (2002). Reply to Jay Gallagher. Hypatia 17 (1):71-76.
    : In response to Jay Gallagher's criticism, I emphasize that my article "The Dilemma Faced by Chinese Feminists" (2000) is aimed at showing how both the level of economic development and sexual difference are relevant to the realization of sexual equality. It is a much more serious theoretical attempt than to argue that men have a physical advantage in a society where heavy labor is still in great demand.
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  15. Xinyan Jiang (ed.) (2002). The Examined Life: Chinese Perspectives: Essays on Chinese Ethical Traditions. Global Publications, Binghamton University.
    ... virtue (arete) with Confucius' key notion ren — which has also been interpreted as "virtue" — in order to make explicit whether and to what extent they ...
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  16. Xinyan Jiang (2000). Courage And The Aristotelian Unity Of Action And Passion. Philosophical Inquiry 22 (1-2):23-45.
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  17. Xinyan Jiang (2000). The Dilemma Faced by Chinese Feminists. Hypatia 15 (3):140-160.
    : In this essay I argue that in any country, the realization of sexual equality requires a certain level of economic development. I support this general theme by examining a particular case--a dilemma faced by Chinese feminists today. I intend to show that in a developing country such as China, where heavy physical labor is still in great demand in daily life and productive activity, full sexual equality cannot be a reality.
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  18. Xinyan Jiang (2000). What Kind of Knowledge Does a Weak-Willed Person Have?: A Comparative Study of Aristotle and the Ch'eng-Chu School. Philosophy East and West 50 (2):242-253.
    This comparative study argues that both Aristotle and the Ch'eng-Chu School deny that a weak-willed person truly and clearly knows what is best at the time of action, but their analyses of a weak-willed person's knowledge are rather different. It is shown that both Aristotle and the Ch'eng-Chu School believe that practical knowledge presupposes repeatedly acting on it and thus that the defect of the weak-willed person's knowledge cannot be overcome by purely cognitive training.
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  19. Xinyan Jiang (1997). Mencius on Human Nature and Courage. Journal of Chinese Philosophy 24 (3):265-289.
  20. Xinyan Jiang (1992). The Law of Non‐Contradiction and Chinese Philosophy. History and Philosophy of Logic 13 (1):1-14.
    This paper discusses some paradoxical propositions in Chinese tradition, especially the School of Names. It not only explains what Chinese philosophers mean by these propositions and why there are such paradoxes in Chinese philosophy, but also makes an attempt to formulate these paradoxical propositions in the language of symbolic logic. Meanwhile, the paper makes a comparison between Chinese views about contradiction and Aristotle?s law ot non?contradiction and explores the relation between them. It comes to the conclusion that once the difference (...)
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