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Yong Huang [31]Yongjun Huang [1]Yongchang Huang [1]
  1. Yong Huang (2013). Confucius: A Guide for the Perplexed. Bloomsbury Publishing.
    Of the three main teachings in Chinese culture, Confucianism has exerted the most profound and lasting influence in China.While Confucianism (a term coined by Westerners) refers to a tradition (Ruism) that predated Confucius, it is most closely associated with Confucius (551-479 BCE), who determined its later development. Confucius' ideas are reflected in his conversations with students, mostly recorded in the Analects. However, this book also brings into discussion those sayings of Confucius that are recorded in other texts, greatly expanding our (...)
     
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  2. Yong Huang (2013). Virtue Ethics and Moral Responsibility: Confucian Conceptions of Moral Praise and Blame. Journal of Chinese Philosophy 40 (3-4):381-399.
    This essay discusses how Confucianism can deal with two related issues of virtue ethics and moral responsibility: praise and blame. We normally praise a person because the person has done something difficult, but a virtuous person does the virtuous things effortlessly, delightfully, and with great ease. Thus the question arises regarding whether such actions are indeed praiseworthy. We can blame a person for doing something wrong only if the person does it knowingly. However, according to virtue ethics, anyone who has (...)
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  3. Ram Nath Jha, Sophia Katz, Friederike Assandri, Nicholas F. Gier, Alexus McLeod, Tim Connolly, Yong Huang, Livia Kohn, Wei Zhang, Joshua Capitanio, Guang Xing, Bill M. Mak, John M. Thompson, Carl Olson & Gad C. Isay (2013). Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion. Lexington Books.
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  4. Yong Huang (2011). Can Virtue Be Taught and How? Confucius on the Paradox of Moral Education. Journal of Moral Education 40 (2):141-159.
    In this paper I shall first examine an apparent paradox in Confucius? view on whether everyone is perfectible through education: on the one hand, he states that education should be provided to all, on the other hand, he says that common people cannot be made to know things. To understand this apparent paradox, I shall argue that education for Confucius is primarily moral education, as he teaches his students to become virtuous persons. So the apparent paradox is really one about (...)
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  5. Yong Huang (2011). Quan Qiu Hua Shi Dai de Zong Jiao =. Tai da Chu Ban Zhong Xin.
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  6. Yong Huang (2011). Quan Qiu Hua Shi Dai de Lun Li =. Tai da Chu Ban Zhong Xin.
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  7. Yong Huang (2011). Two Dilemmas in Virtue Ethics and How Zhu Xi's Neo-Confucianism Avoids Them. Journal of Philosophical Research 36:247-281.
    Virtue ethics has become an important rival to deontology and consequentialism, the two dominant moral theories in modern Western philosophy. What unites various forms of virtue ethics and distinguishes virtue ethics from its rivals is its emphasis on the primacy of virtue. In this article, I start with an explanation of the primacy of virtue in virtue ethics and two dilemmas, detected by Gary Watson, that virtue ethics faces: (1) virtue ethics may maintain the primacy of virtue and thus leave (...)
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  8. Yong Huang (2010). Confucius and Mencius on the Motivation to Be Moral. Philosophy East and West 60 (1):pp. 65-87.
    Focusing on the Analects and the Mencius, this article attempts to provide a Confucian answer to "why be moral?"—a question about the motivation to be moral that is neither tautological nor self-contradictory, as some philosophers claim. The Confucian answer to this question is that to be moral is joyful. While one may find joy in doing non-moral and even immoral things, one ought to seek joy in being moral or at least in being not immoral, as being moral is uniquely (...)
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  9. Yong Huang (2010). The Self-Centeredness Objection to Virtue Ethics. American Catholic Philosophical Quarterly 84 (4):651-692.
    As virtue ethics has developed into maturity, it has also met with a number of objections. This essay focuses on the self-centeredness objection: since virtue ethics recommends that we be concerned with our own virtues or virtuous characters, it is self-centered. In response, I first argue that, for Zhu Xi’s neo-Confucianism, the character that a virtuous person is concerned with consists largely in precisely those virtues that incline him or her to be concerned with the good of others. While such (...)
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  10. Yongjun Huang (2010). Ru Jia Zheng Zhi Si Wei Chuan Tong Ji Qi Xian Dai Zhuan Hua =. Yuelu Shu She.
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  11. Yong Huang (ed.) (2009). Rorty, Pragmatism, and Confucianism: With Responses by Richard Rorty. State University of New York Press.
    An engagement between Confucianism and the philosophy of Richard Rorty.
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  12. Yong Huang (2009). Taiwanese Confucianism. Contemporary Chinese Thought 41 (1):3-9.
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  13. Hwa Yol Jung, Fred R. Dallmayr, Calvin O. Schrag, Norman K. Swazo, Kah Kyung Cho, Hwa Yol, Zhang Longxi, Yong Huang, Youngmin Kim, Michael Gardiner, John Francis Burke, Herbert Reid, Betsy Taylor, Patrick D. Murphy, Alice N. Benston, Kimberly W. Benston, Jeffrey Ethan Lee & John O'Neill (2009). Comparative Political Theory and Cross-Cultural Philosophy: Essays in Honor of Hwa Yol Jung. Lexington Books.
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  14. Yong Huang (2008). "WHY BE MORAL?" The Cheng Brothers' Neo-Confucian Answer. Journal of Religious Ethics 36 (2):321-353.
    In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible (...)
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  15. Zhao Dunhua, Joseph Chan, Albert H. Y. Chen, Yong Huang, Qianfan Zhang & Shu-Hsien Liu (2007). Democracy and Chinese Philosophy. Journal of Chinese Philosophy 34 (2):161-275.
     
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  16. Yong Huang (2007). Neo-Confucian Political Philosophy: The Cheng Brothers on Li (Propriety) as Political, Psychological, and Metaphysical. Journal of Chinese Philosophy 34 (2):217–238.
  17. Yong Huang (2007). The Cheng Brothers' Onto-Theological Articulation of Confucian Values. Asian Philosophy 17 (3):187 – 211.
    In this article, I attempt to provide a new interpretation of li (commonly translated as 'principle') in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that (1) the two brothers' views on li are not as radically different as many scholars have made us to believe; (2) li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; (...)
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  18. Yong Huang (2007). Guest Editor's Introduction. Contemporary Chinese Thought 39 (1):3-14.
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  19. Yong Huang (2006). A Neo-Confucian Conception of Wisdom: Wang Yangming on the Innate Moral Knowledge (Liangzhi). Journal of Chinese Philosophy 33 (3):393–408.
  20. Yong Huang (2005). A Copper Rule Versus the Golden Rule: A Daoist-Confucian Proposal for Global Ethics. Philosophy East and West 55 (3):394-425.
    : Here a moral principle called the "Copper Rule" is developed and defended as an alternative to the Golden Rule. First, the article focuses on two problems with the Golden Rule's traditional formulation of "Do (or don't do) unto others what you would (or would not) have them do unto you": it assumes (1) the uniformity of human needs and preferences and (2) that whatever is universally desired is good. Second, it examines three attempts to reformulate the Golden Rule—Marcus Singer's (...)
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  21. Yong Huang (2005). Confucian Love and Global Ethics: How the Cheng Brothers Would Help Respond to Christian Criticisms. Asian Philosophy 15 (1):35 – 60.
    There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' (...)
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  22. Yong Huang (2005). Some Fundamental Issues in Confucian Ethics: A Selective Review of Encyclopedia of Chinese Philosophy. Journal of Chinese Philosophy 32 (3):509–528.
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  23. Yong Huang (2003). Cheng Brothers' Neo‐Confucian Virtue Ethics: The Identity of Virtue and Nature. Journal of Chinese Philosophy 30 (3‐4):451-467.
    This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng Hao (...)
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  24. Yong Huang (2000). Cheng Yi's Neo-Confucian Ontological Hermeneutics of Dao. Journal of Chinese Philosophy 27 (1):69-92.
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  25. Yongchang Huang & Benzheng Ke (2000). The Role of Medical Associations in Developing Professional Values. Hastings Center Report 30 (4 Suppl):S17.
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  26. Yong Huang (1999). Religious Goodness and Political Rightness: Toward a Reflective Equilibrium Beyond Liberalism and Communitarianism. [REVIEW] International Journal for Philosophy of Religion 46 (3):147-169.
  27. Yong Huang (1998). Charles Taylor's Transcendental Arguments for Liberal Communitarianism. Philosophy and Social Criticism 24 (4):79-106.
    This paper sees Charles Taylor's moral discourse as a version of liberal communitarianism, an attempt to reconcile liberalism and communitarianism, by examining his three transcendental arguments: the liberal transcendence from the parochial to the universal; the communi tarian transcendence from the instinctual to the ontological; and the theistic transcendence from the good to God. While this liberal communi tarianism absorbs some great insights from both liberalism and communi tarianism and overcomes some of their respective weaknesses, it fails to avoid their (...)
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  28. Yong Huang (1996). God as Absolute Spirit: A Heideggerian Interpretation of Hegel's God-Talk. Religious Studies 32 (4):489 - 505.
    Though this is not a comparative study of Hegel and Heidegger, this article brings Heidegger's thinking of Being to shed light on some ambiguous parts of Hegel's Godtalk, which is fundamentally postmodern. Its main arguments are (1) as real, Hegel's God is not a metaphysical Being but an absolute activity; (2) as transcendent, Hegel's God is not beyond this world but immanent in this world to bring it beyond itself; and (3) as revealing, God is not external but internal to (...)
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  29. Yong Huang (1996). The Father of Modern Hermeneutics in a Postmodern Age. Philosophy Today 40 (2):251-262.
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  30. Yong Huang (1996). Zhu XI on Ren (Humanity) and Love: A Neo-Confucian Way Out of the Liberal-Communitarian Impasse. Journal of Chinese Philosophy 23 (2):213-235.
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  31. Yong Huang (1995). Foundation of Religious Beliefs After Foundationalism: Wittgenstein Between Nielsen and Phillips. Religious Studies 31 (2):251 - 267.
    Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation(s) of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium (within a belief system, between believing and acting and among people with different ways of believing and acting) as such a (...)
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  32. Yong Huang (1995). Religious Pluralism and Interfaith Dialogue: Beyond Universalism and Particularism. [REVIEW] International Journal for Philosophy of Religion 37 (3):127 - 144.
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