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  1. Zhang Dainian (1998). The Place of Daoism in the History of Chinese Philosophy. Contemporary Chinese Thought 29 (3):81-94.
    In the Spring and Autumn and Warring States periods, scholarship flourished and the hundred schools contended. The term "the hundred schools" is of ancient origin.
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  2. Zhang Dainian (1994). The Historical Significance of Feng Youlan's Zhen Yuan Liu Shu. Journal of Chinese Philosophy 21 (3-4):283-301.
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  3. Zhang Dainian (1993). The Impact of the Thought of the School of Confucianism and the School of Daoism on the Culture of China. Contemporary Chinese Thought 24 (4):65-85.
    In the era of the Warring States, the school of Confucianism and the school of Mohism were acclaimed, equally and at the same time, as the two "prominent teachings" of Chinese thought. Nonetheless, by the time of the Han dynasty, the teaching of Mohism had receded and become terminated. On the other hand, while the school of Daoism was originally an eremetic school and was not considered a "prominent teaching," it nonetheless had widespread influence in China. Since the Han dynasty, (...)
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  4. Zhang Dainian (1988). Chinese Culture and Chinese Philosophy. Contemporary Chinese Thought 19 (3):69-95.
    Chinese culture has undergone a long process of evolution. Culture evolves in accordance with the evolution of the socioeconomic base. The evolution of culture and of philosophical thought are intricately related. If we are to understand China's culture we must first comprehend its philosophy.
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  5. Zhang Dainian (1987). On Heaven, Dao, Qi, Li, and Ze. Contemporary Chinese Thought 19 (1):3-45.
    "Heaven" is an important concept in ancient Chinese philosophy. In earliest times, "heaven" had two meanings: one referred to an anthropomorphic god, the other to the sky, the heavens, the complement of earth. Early religious thought believed that heaven had consciousness and was the supreme ruler of the world. When Confucius spoke of "heaven" he thought of it in this sense of the supreme ruler, as when he said, "If heaven had really intended this culture to perish, then later generations (...)
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  6. Zhang Dainian (1980). On the Critical Inheritance of Philosophical Thought. Contemporary Chinese Thought 12 (2):52-67.
    How should the philosophical thought of the past be treated? Is the philosophical thought of the past two thousand years to be treated simply as an object of criticism, or does it contain a content that is worth inheriting and continuing? Those of us who are studying the history of philosophy must, in the process of our research, resolve this question, or at least we must have a clear understanding of this problem.
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