Search results for 'Yiu-Ming To' (try it on Scholar)

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  1.  40
    Chen Ming (2009). Modernity and Confucian Political Philosophy in a Globalizing World. Diogenes 56 (1):94-108.
    The scholarship of Confucianism in China is in the process of restoration. Its historical missions are two-fold. It should preserve Chinese national characters and promote China’s modernization. These objectives are partly in conflict with each other. To realize the former objective, it is necessary to stress a historical continuity and consistency, to re-examine and justify the preservation of classical Confucian ideas and values in order to provide spiritual support for Chinese cultural identity and social cohesion. As to the latter objective, (...)
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  2.  14
    Jinglin Li (2006). The Ontologicalization of the Confucian Concept of Xin Xing: Zhou Lianxi's Founding Contribution to the Song-Ming Neo-Confucianism. [REVIEW] Frontiers of Philosophy in China 1 (2):204-221.
    The Confucian concept of "cheng" (integrity) emphasizes logical priority of value realization over "zhen shi' (reality or truth). Through value realization and the completion of being, zhenshi can be achieved. Cheng demonstrates the original unity of value and reality. Taking the concept of cheng as the core, Zhou Lianxi's philosophy interpreted yi Dao (the Dao of change), and integrated Yi Jing (The Book of Changes) and Zhong Yong (The Doctrine of the Mean). On the one hand, it ontologicalized the Confucian (...)
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  3.  2
    Pier Jaarsma & Stellan Welin (2015). Autism, Accommodation and Treatment: A Rejoinder to Chong‐Ming Lim's Critique. Bioethics 29 (9):684-685.
    We are very grateful to Chong-Ming Lim for his thoughtful reply published in this journal on one of our articles, which motivated us to think more carefully about accommodating autistic individuals and treating autism. However we believe there are some confusions in Lim's argument. Lim uses the accommodation thesis, according to which we should accommodate autistic individuals rather than treat autism, as the starting point for his reasoning. He claims that if the accommodation thesis is right, then we should not (...)
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  4.  7
    Zhang Zhiqiang & Huang Deyuan (2009). From the "Alternative School of Principles" to the Lay Buddhism: On the Conceptual Features of Modern Consciousness-Only School From the Perspective of the Evolution of Thought During the Ming and Qing Dynasties. Frontiers of Philosophy in China 4 (1):64 - 87.
    The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a (...)
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  5.  13
    Zhiqiang Zhang (2009). From the “Alternative School of Principles” to the Lay Buddhism: On the Conceptual Features of Modern Consciousness-Only School From the Perspective of the Evolution of Thought During the Ming and Qing Dynasties. [REVIEW] Frontiers of Philosophy in China 4 (1):64-87.
    The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a (...)
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  6. Youngmin Kim (2002). Redefining the Self's Relation to the World: A Study of Mid-Ming Neo-Confucian Discourse. Dissertation, Harvard University
    Neo-Confucianism was a vast intellectual movement that was launched in Song China and that continued to exert great influence in the countries of East Asia, including Japan, Korean and even Vietnam. By the mid-Ming period in China, it found itself in the midst of a major intellectual transformation, undergoing its most lively philosophical effervescence since its formative stage. My dissertation explores the Neo-Confucian discourse of this time. ;Methodologically, I have attempted to overcome various limitations in existing scholarship, which tends to (...)
     
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  7. Qianfang Shen & Jiaxian Qian (2009). The Influences of Yi Chieftains' Intermarriage on Southwestern Area From Ming Dynasty to the Republic of China. Asian Culture and History 1 (1):P31.
    The Yi nationality mainly resides in Yunnan province, Sichuan province and Guizhou province and has a large population. After their antecedents entered into class society, in marriage status, there formed characteristics of inner nationality marriage, outer clan marriage, inner class marriage and trans-family marriage. After the establishment of chieftain system, the level of chieftains appointed by the central kingdom is beyond all other classes and would not marry those of lower classes. They would only marry chieftain families of the same (...)
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  8.  19
    Dermott J. Walsh (2011). The Confucian Roots of Zen No Kenkyū: Nishida's Debt to Wang Yang-Ming in the Search for a Philosophy of Praxis. Asian Philosophy 21 (4):361 - 372.
    This essay takes as its focus Japanese philosopher Nishida Kitar? (1870?1945) and his seminal first text, An Inquiry into the Good (or in Japanese zen no kenky?). Until now scholarship has taken for granted the predominantly Buddhist orientation of this text, centered around an analysis of the central concept of ?pure experience? (junsui keiken) as something Nishdia extrapolates from his early experience of Zen meditation. However, in this paper I will present an alternative and more accurate account of the origins (...)
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  9.  6
    Julia Ching (1976). To Acquire Wisdom: The Way of Wang Yang-Ming. Columbia University Press.
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  10.  20
    Chung-Ying Cheng (1983). Metaphysics of Tao and Dialectics of Fa: An Evaluation of HTSC in Relations to Lao Tzu and Han Fei and an Analytical Study of Interrelationships of Tao, Fa, Hsing, Ming and Li. Journal of Chinese Philosophy 10 (3):251-284.
  11.  24
    Allan W. Anderson (1982). Approaches to the Meaning of Ming, in the I Ching with Particular Reference to Self-Cultivation. Journal of Chinese Philosophy 9 (2):169-195.
  12.  17
    Brook Ziporyn (2011). Response to W U Kuang-Ming. Dao: A Journal of Comparative Philosophy 10 (3):419-421.
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  13.  2
    Chün-Fang Yü (1988). Some Ming Buddhist Responses to Neo-Confucianism. Journal of Chinese Philosophy 15 (4):371-413.
  14.  6
    Henrik H. Sorensen (1986). The "Hsin-Ming" Attributed to Niu-T'ou Fa-Jung. Journal of Chinese Philosophy 13 (1):101-119.
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  15.  13
    L. Stafford Betty (1980). Lianc-Chih, Key to Wang Yang-Ming's Ethical Monism. Journal of Chinese Philosophy 7 (2):115-129.
  16.  20
    Kyle David Anderson (2007). Chinese Theories of Reading and Writing: A Route to Hermeneutics and Open Poetics – by Ming Dong Gu. Journal of Chinese Philosophy 34 (4):631–634.
  17.  13
    Wing-Tsit Chan (1977). Julia Ching, To Acquire Wisdom: The Way of Wang Yang-Ming. Journal of Chinese Philosophy 4 (4):409-416.
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  18.  12
    Robert Magliola (2004). Nagarjuna and Chi-Tsang on the Value of "This World": A Reply to Kuang-Ming Wu's Critique of Indian and Chinese Madhyamika Buddhism. Journal of Chinese Philosophy 31 (4):505–516.
  19.  2
    V. A. Uspensky & A. Shen (1995). Review: Ming Li, Paul Vitanyi, An Introduction to Kolmogorov Complexity and its Applications. [REVIEW] Journal of Symbolic Logic 60 (3):1017-1020.
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  20.  4
    Jesse Fleming (1991). A Response to Kuang-Ming Wu's "Non-World-Making". Journal of Chinese Philosophy 18 (1):51-52.
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  21.  1
    Xi Liuqin (2010). Confucians' Repulsion to Buddhism in the Song and Ming Dynasties. Religious Studies 3:027.
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  22. Steven Burik (2015). Sinologism: An Alternative to Orientalism and Postcolonialism by Ming Dong Gu. Philosophy East and West 65 (3):997-999.
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  23. H. De Dun (1999). Reaction to Professor Chen Lai's' The Concepts of Dao and Li in Song-Ming Neo-Confucian Philosophy'. Contemporary Chinese Thought 30 (4):25-27.
     
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  24. Tian Haihua (2007). Acculturation of Catholicism to Chinese Traditional Morality in Late Ming: Anti-Concubinage as a Case Study [J]. Religious Studies 4:030.
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  25. E. Hidverghyova (2000). An Introduction and Annotations to the Slovak Translation of the Essay on the Religion of Good Citizen by the Chinese Philosopher Chung-Ming Ku (1857-1928). [REVIEW] Filozofia 55 (1):47-48.
     
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  26. P. J. Ivanhoe (1978/1979). A Concordance to Wang Yang-Ming,"Chʻuan Hsi Lu": Concordance. Chinese Materials Center.
     
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  27. P. J. Ivanhoe (1978/1979). A Concordance to Wang Yang-Ming, "Chʻuan Hsi Lu": Text. Chinese Materials Center.
     
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  28. Shu-Hsien Liu (2008). Song-Ming Neo-Confucianism (1) : From Cheng Yi to Zhu Xi. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge
     
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  29. Shu-Hsien Liu (2008). Song-Ming Neo-Confucianism (2) : From Lu Jiuyuan to Wang Yang-Ming. In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge
     
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  30. Qianfang Shen & Jiaxian Qian (2009). The Influences of Yi Chieftains’ Intermarriage on Southwestern Area From Ming Dynasty to the Republic of China. Asian Culture and History 1 (1).
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  31. Zhou Xian (2015). Between Knowledge and Politics: Reflections on Reading Ming Dong Gu’s Sinologism: An Alternative to Orientalism and Postcolonialism. Philosophy East and West 65 (4):1273-1279.
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  32. Zilai Zeng (2015). From Zheng He to Koxinga - The Development of the Armed Sea-Merchant Group of Late Ming Dynasty and Their Effort to Defend the Sea-Power. Asian Culture and History 7 (2).
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  33. Jianfeng Zou (2011). Ming Dai Li Xue Xiang Xin Xue de Zhuan Xing: Wu Yubi He Chongren Xue Pai Yan Jiu = the Transition From Zhuli Theory to the Heart-Mind Theory in Ming Dynasty: On Wu Yubi and Chongren School. She Hui Ke Xue Wen Xian Chu Ban She.
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  34.  34
    Hok-lam Chan (1975). The Rise of Ming T'ai-Tsu (1368-98): Facts and Fictions in Early Ming Official Historiography. Journal of the American Oriental Society 95 (4):679-715.
    It was a common practice of the Chinese official historiographers to employ pseudo-historical, semi-fictional source materials alongside the factual, ascertainable data in their narratives for prescribed political or didactic purposes despite their commitment to the time-honored principles of truth and objectivity in the Confucian-oriented traditional historiography. The intrusion of these non-historical elements in the imperial historical records illustrates, therefore, the adaptability of the source materials representing the popular tradition of the masses for the uses of the great tradition, and the (...)
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  35.  18
    Feng Cao (2008). A Return to Intellectual History: A New Approach to Pre-Qin Discourse on Name. [REVIEW] Frontiers of Philosophy in China 3 (2):213-228.
    Discussions of name during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence of Western (...)
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  36.  3
    Youngsun Back (2015). Fate and the Good Life: Zhu Xi and Jeong Yagyong’s Discourse on Ming. Dao: A Journal of Comparative Philosophy 14 (2):255-274.
    This essay examines the Ru 儒 notion of ming 命, usually translated into English as “fate,” with an emphasis on the thought of two prominent Ru thinkers, Zhu Xi 朱熹 of Song 宋 China and Jeong Yagyong 丁若鏞 of Joseon 朝鮮 Korea. Although they were faithful followers of the tradition of Kongzi 孔子and Mengzi 孟子, they held very different views on ming. Zhu Xi saw the realm of fate as determined by contingent movements of psychophysical force, whereas Jeong Yagyong believed (...)
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  37.  35
    Youguang Li (2010). The True or the Artificial: Theories on Human Nature Before Mencius and Xunzi-Based on “ Sheng is From Ming , and Ming is From Tian ”. [REVIEW] Frontiers of Philosophy in China 5 (1):31-50.
    When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing (...)
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  38.  26
    Franklin Perkins (2009). Motivation and the Heart in the Xing Zi Ming Chu. Dao: A Journal of Comparative Philosophy 8 (2):117-131.
    In both content and historical position, the “ Xing Zi Ming Chu ” is of obvious significance for understanding the development of classical Chinese philosophy, particularly Confucian moral psychology. This article aims to clarify one aspect of the text, namely, its account of human motivation. This account can be divided into two parts. The first describes human motivation primarily in passive terms of response to external forces, as emotions arise from our nature when stimulated by things in the world. The (...)
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  39.  26
    Ted Slingerland (1996). The Conception of Ming in Early Confucian Thought. Philosophy East and West 46 (4):567-581.
    Various interpretations of the role that ming ("fate") plays in early Confucian thought are examined. An interpretation is advanced which argues that early Confucians saw reality as being bifurcated into two distinct realms--"inner" and "outer"--and that ming refers to unpredictable forces in the outside realm, which are beyond the bounds of proper human endeavor. The vagaries of ming are not the concern of the gentleman, whose efforts and worries are to be focused on the cultivation of the self: the inner (...)
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  40.  42
    Shirley Chan (2009). Human Nature and Moral Cultivation in the Guodian 郭店 Text of the Xing Zi Ming Chu 性自命出 (Nature Derives From Mandate). Dao: A Journal of Comparative Philosophy 8 (4):361-382.
    The debate over whether human nature is good or bad and how this is related to self-cultivation was central in the minds of traditional Chinese thinkers. This essay analyzes the interrelationship between the key concepts of xing 性 (human nature), qing 情 (human emotions/feelings), and xin 心 (heart-mind) in the Guodian text of the Xing Zi Ming Chu 性自命出 (Nature Derives from Mandate) discovered in 1993 in Hubei province. The intellectual engagements evident in this Guodian text emerge as more syncretic (...)
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  41.  10
    Zhaolu Lu (2001). Fiduciary Society and Confucian Theory of Xin - on Tu Wei-Ming's Fiduciarity Proposal. Asian Philosophy 11 (2):85 – 101.
    This paper evaluates Tu Wei-ming's proposal that the Confucian ideal model of human society should be viewed as a fiduciary community. To do the evaluation, I provide a systematic elaboration of Tu's proposal, which is essentially absent in Tu's writings, and a systematic explication of the Confucian theory of fiduciarity, which is supposed to be the theoretical foundation of Tu's proposal but is completely absent in the studies of Confucianism, including Tu's own. On the basis of these studies, I conclude (...)
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  42.  3
    Cheng C.-Y. (1977). Rectifying Names(Cheng-Ming) in Classical Confucianism. Chinese Studies in Philosophy 8 (3):67-81.
    The concept of rectifying names [cheng-ming] is a familiar one in the Confucian Analects. It occupies an important, if not central, position in the political philosophy of Confucius. Since, according to Confucius, the rectification of names is the basis of the establishment of social harmony and political order, one might suspect that later political theories of Confucian-ists should be traced back to the Confucian doctrine of rectifying names. It need not be added that the theory of rectifying names, as developed (...)
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  43.  8
    Unsunn Lee (2008). A Comparative Study on Wang Yang-Ming and Hannah Arendt for the 21st Century. Proceedings of the Xxii World Congress of Philosophy 50:429-438.
    This is a comparative study on the 20th's century's Western philosophy Hannah Arendt(1906-1975) and the 16th century's Eastern Confucian thinker Wang Yang-ming(1472-1529). Wang-ming was a Neoconfucian thinker of the 16th century China. In his time, Chinese intellectual world was dominated by Neoconfucian Ch’eng-Chu School which laid much stress on scholastic work of learning. Yang-ming saw a huge obstacle of intellectualism in Ch’eng-Chu school’s theoretical scholasticism that emphasized overly book-learning to be required on the way to become a genuine person. He (...)
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  44.  13
    Edward J. Machle (1992). The Mind and the 'Shen-Ming' in Xunzi. Journal of Chinese Philosophy 19 (4):361-386.
    In Plan 21 of the Xunzi, the essay Dubs titles “The Removal of Prejudices”1 and Watson calls “Dispelling Obsession”2, there is a sentence one's eyes slide over rather easily until one tries to fit it into its context and that of the Xunzi generally. Dubs translates it “The mind is the ruler of the body and the master of the spirit” ; Watson shows a slight discomfort with the second clause when he gives “The mind is the ruler of the (...)
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  45.  33
    Xiaomei Yang (2009). How to Make Sense of the Claim “True Knowledge is What Constitutes Action”: A New Interpretation of Wang Yangming's Doctrine of Unity of Knowledge and Action. Dao: A Journal of Comparative Philosophy 8 (2):173-188.
    No one denies the importance of applying knowledge to actions. But claiming identity (unity) of knowledge and action is quite another thing. There seem to be two problems with the claim: (1) the identity claim implies that the sole cause for one to fail to act on what one judges to be right is ignorance, but it is obviously false that the sole cause of failure in moral actions is ignorance. (2) The identity statement implies non-separation of knowledge and action. (...)
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  46.  22
    Jane Geaney (2010). Grounding "Language" in the Senses: What the Eyes and Ears Reveal About Ming 名 (Names) in Early Chinese Texts. Philosophy East and West 60 (2):pp. 251-293.
    For understanding early Chinese "theories of language" and views about the relation of speech to a nonalphabetic script, a thorough analysis of early Chinese metalinguistic terminology is necessary. This article analyzes the function of ming & (name) in early Chinese texts as a first step in that direction. It argues against the regular treatment of this term in early Chinese texts as the equivalent of "word." It examines ming in light of early Chinese ideas about sense perception, the mythology about (...)
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  47.  15
    Chunfeng Jin (2010). A Reconsideration of the Characteristics of Song-Ming Li Xue. Frontiers of Philosophy in China 5 (3):352-376.
    By analyzing Zhu Xi and Zhang Zai’s three representative explanatory paradigms—that of Feng Youlan, Mou Zongsan and Zhang Dainian, the paper tries to show that studying Chinese philosophy in a Western way and emphasizing logical consistency will unavoidably lead to the defects of simplicity and partiality. In addition to Buddhism and Daoism, Song-Ming philosophy had also absorbed thoughts from the Pre-Qin, Han, Wei and Jin dynasties. The existence of multiple philosophical thoughts and their new synthesis lead to internal contradictions (...)
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  48.  17
    Eske Møllgaard (2007). Is Tu Wei-Ming Confucian? Dao: A Journal of Comparative Philosophy 6 (4):397-411.
    Wei-ming’s discourse has been badly understood by some Western philosophers who study Confucianism. I suggest that this misunderstanding stems from the fact that these philosophers fail to realize that Confucian discourse is in an entirely different register from Western philosophical discourse. I then propose my own preliminary definition of Confucian discourse in five points and present a structural analysis of a text by Tu Wei-ming. Finally, I consider which features of Tu’s discourse can properly be called Confucian. The answer to (...)
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  49.  4
    Chen Weiping (1990). On the "Arriving at Principles From Numbers" Method of Thought in the Late-Ming, Early-Qing Period: A Look at the Nature of Late-Ming, Early-Qing Thought From One Angle. Contemporary Chinese Thought 22 (2):3-23.
    Late-Ming early-Qing thought stands astride the intersection of tradition and modernity. Therefore, the discussion of the nature of late-Ming early-Qing thought is a major topic in the investigation of how China's intellectual culture made the strides from tradition to modern times. The intention of this essay is to take a snapshot of one angle of late-Ming early-Qing thought—i.e., the genesis, formation, and death in infancy of the "arriving at principles from numbers" method of thinking—and use it to analyze specifically the (...)
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  50.  10
    Jianping Xu (2008). A Transition of Chinese Humanism and Aesthetics From Rationalism to Irrationalism. Frontiers of Philosophy in China 3 (2):229-253.
    Chinese people attach importance to intuition and imagery in ways of thinking that are quite sensible, but the result, i.e. the thoughts that are popularized in virtue of political power, are rather rational. These rational thoughts, which were influenced by Buddhism and continually became introspective, had been growing more irrational factors. Up to the middle and late Ming Dynasty, when the economy was developed, they merged with the growing emphasis on daily needs of food and clothes and the envisagement to (...)
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