Search results for 'dao' (try it on Scholar)

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Profile: Minh Dao (Ewha Women's University)
Profile: Yen Dao
  1. Julia W. Y. Kam, Elizabeth Dao, Patricia Blinn, Olav E. Krigolson, Lara A. Boyd & Todd C. Handy (2012). Mind Wandering and Motor Control: Off-Task Thinking Disrupts the Online Adjustment of Behavior. Frontiers in Human Neuroscience 6.score: 30.0
    Mind wandering episodes have been construed as periods of "stimulus-independent" thought, where our minds are decoupled from the external sensory environment. In two experiments, we used (...)behavioral and event-related potential (ERP) measures to determine whether mind wandering episodes can also be considered as periods of "response-independent" thought, with our minds disengaged from adjusting our behavioral outputs. In the first experiment, participants performed a motor tracking task and were occasionally prompted to report whether their attention was "on-task" or "mind wandering." We found greater tracking error in periods prior to mind wandering vs. on-task reports. To ascertain whether this finding was due to attenuation in visual perception per se vs. a disruptive effect of mind wandering on performance monitoring, we conducted a second experiment in which participants completed a time-estimation task. They were given feedback on the accuracy of their estimations while we recorded their EEG, and were also occasionally asked to report their attention state. We found that the sensitivity of behavior and the P3 ERP component to feedback signals were significantly reduced just prior to mind wandering vs. on-task attentional reports. Moreover, these effects co-occurred with decreases in the error-related negativity elicited by feedback signals (fERN), a direct measure of behavioral feedback assessment in cortex. Our findings suggest that the functional consequences of mind wandering are not limited to just the processing of incoming stimulation per se, but extend as well to the control and adjustment of behavior. (shrink)
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  2. Steven Green, Michel Cavigelli, Thanh Dao & Dennis Flanagan (2006). Care Needed in Comparisons. BioScience 56 (6):461.score: 30.0
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  3. Noëlle Junod Perron, Thomas Perneger, Véronique Kolly, Melissa Dominicé Dao, Johanna Sommer & Patricia Hudelson (2009). Use of a ComputerBased Simulated Consultation Tool to Assess Whether Doctors Explore Sociocultural Factors During Patient Evaluation. Journal of Evaluation in Clinical Practice 15 (6):1190-1195.score: 30.0
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  4. James Behuniak (2010). John Dewey and the Virtue of Cook Ding's Dao. Dao: A Journal of Comparative Philosophy 9 (2):161-174.score: 27.0
    Certain discussions aboutrelativismin the philosophy of Zhuangzi turn on the question of the morality of his dao . Some commentators, most notably Robert Eno, maintain (...)
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  5. Daniel Fried (2012). What's in a Dao?: Ontology and Semiotics in Laozi and Zhuangzi. Dao: A Journal of Comparative Philosophy 11 (4):419-436.score: 27.0
    The present essay examines the conflicting ontological assumptions that one can find behind the word dao in the texts of the Laozi and Zhuangzi and argues that (...)
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  6. Keqian Xu (2010). ChineseDaoand WesternTruth”: A Comparative and Dynamic Perspective. Asian Social Science 6 (12):8.score: 24.0
    In the Pre-Qin time, pursuingDaowas the main task in the scholarship of most of the ancient Chinese philosophers, while the Ancient Greek philosophers considered (...)pursuingTruthas their ultimate goal. While theDaoin ancient Chinese texts and theTruthin ancient Greek philosophic literature do share or cross-cover certain connotations, there are subtle and important differences between the two comparable philosophic concepts. These differences have deep and profound impact on the later development of Chinese and Western philosophy and culture respectively. Interestingly, while the modern Chinese philosophy has gradually accepted and established the Western conception ofTruthon its way towards modernization, thepost-modernWestern philosophy is just undergoing a process of deconstructing its traditional concept ofTruth”, thus, in a certain sense, going closer to the traditional ChineseDao”. From a comparative, relative and dynamic perspective, there could possibly be a fusion of horizon between the ChineseDaoand the WesternTruth”. (shrink)
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  7. Keqian Xu (2006). 論儒家哲學之的實踐屬性與歷史屬性On the Practice and History Attributes of theDaoin the Confucian Philosophy. 學術論壇 Academic Forum, 2006 (11):32-34.score: 24.0
    The important feature of Dao as a philosophic category in early Confucian philosophy is its prominent practical and historical properties, which make it different from those western (...)
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  8. Weidong Yu & Jin Xu (2009). Morality and Nature: The Essential Difference Between the Dao of Chinese Philosophy and Metaphysics in Western Philosophy. [REVIEW] Frontiers of Philosophy in China 4 (3):360-369.score: 24.0
    Both thinkings on Dao in Chinese philosophy and metaphysics in Western philosophy investigate things on a spiritual level that transcends experience, but there are incommensurable differences between (...)
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  9. Ruohui Li (2011). On Laozi's DaoAn Attempt to Make Philosophy Speak Chinese. Frontiers of Philosophy in China 6 (1):1-19.score: 24.0
    How is the meaning of the Dao to be understood? To answer this question, we should not make indiscreet remarks outside of the framework of Laozis (...)thought; rather, we should enter the system, helping Laozi to establish a philosophical system on the Dao. Such an establishment is equivalent to that of a logical system of Laozis philosophy. We consider the presentation of Laozis thought as unverified propositions, and the purpose of this essay is to expound on these propositions and make them philosophy in a strict sense: The Dao that can be talked about is not Dao anymore, and while the Dao seems to have its name, it actually does not. Names are also particular things. The Dao is neither a name nor a thing; instead, the Dao implies nonexistence. Nonexistence means the possibility of the being of all things, and all these things are the manifestation of the Dao, thus nonexistence is also existence. Things are discriminated from the Dao, and because all these things are discriminated from each other, there is de (virtues). Where the discrimination is removed, there is the Dao, and adherence to the discrimination means deviation from the Dao. The diversity of things stirs up desires, and the control and utilization of things are a departure from the Dao. Only desires without self are compatible with nature. Desire discriminates with artificial measurements, and thus leads to knowledge. To acquire knowledge is to learn, and learning develops the capability to differentiate between the self and the other, so only a decline in learning can be conducive to human life. One can achieve something, transform external things and withstand nature only after he learns and acquires knowledge. On the other hand, wuwei 无为 (doing nothing) leads to wuwo 无我 (self-denial), avoiding the invention or differentiation of things. So, life is just the movement of the Dao, in which all things are allowed to take their own courses and nothing is left unaccomplished. (shrink)
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  10. Kurtis Hagen (2011). Xunzi and the Prudence of Dao : Desire as the Motive to Become Good. Dao: A Journal of Comparative Philosophy 10 (1):53-70.score: 21.0
    Xunzi is often interpreted as offering a method for transforming our desires. This essay argues that, strictly speaking, he does not. Rather, Xunzi offers a method of (...)
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  11. Soon-Ja Yang (2011). Shen Dao's Own Voice in the Shenzi Fragments. Dao: A Journal of Comparative Philosophy 10 (2):187-207.score: 21.0
    Feizi 韓非子 in terms of the concept of shi (circumstantial advantage, power, or authority). This argument is based on the A Critique of Circumstantial Advantage (Nanshi (...)
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  12. Chung-I. Lin (2011). Xunzi as a Semantic Inferentialist: Zhengmin, Bian-Shuo and Dao-Li. Dao: A Journal of Comparative Philosophy 10 (3):311-340.score: 21.0
    This essay argues that the idea of name-rectification ( zheng ming 正名) in the Xunzi can be properly reconstructed as revealing a normative pragmatic semantic theme that (...)
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  13. Barry Allen (2010). A Dao of Technology? Dao: A Journal of Comparative Philosophy 9 (2):151-160.score: 18.0
    Scholars have detected hostility to technology in Daoist thought. But is this a problem with any machine or only some applications of some machines by some people? (...)
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  14. Eric Sean Nelson (2009). Responding with Dao : Early Daoist Ethics and the Environment. Philosophy East and West 59 (3):pp. 294-316.score: 18.0
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open (...)and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism potentially corrects both anthropocentrism and biocentrism in environmental ethics by disclosing the things themselves in the context of the selfcultivation of life. Given increasing environmental devastation and the dominance of views, practices, and institutions reducing nature to a background and/or raw material for human activity, this "ethics of encounter" discloses the life of things as inexhaustibly more than human projects and constructs, extending ethical recognition and responsibility beyond social relations and the social self. (shrink)
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  15. Frank J. Hoffman (2002). Dao and Process. Asian Philosophy 12 (3):197 – 212.score: 18.0
    This paper is about different types of silence, and about differing processes of philosophical investigation and sagely illumination. It is argued that the sagely Dao of wu (...)
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  16. Susan Blake (2009). Wang, Xiaobo 王曉波, Dao and Fa: Explanation and Analysis of Legalist Thought and Huang-Lao Philosophy 道與法 : 法家思想和黃老哲學解析. Dao: A Journal of Comparative Philosophy 8 (3):353-356.score: 18.0
  17. Yun Chen (2009). Revealing the Dao of Heaven Through the Dao of Humans: Sincerity in the Doctrine of the Mean. [REVIEW] Frontiers of Philosophy in China 4 (4):537-551.score: 18.0
    In Zhongyong 中庸 (The Doctrine of the Mean), cheng (sincerity) is theDao of all Daos”, thevirtue of all virtues”, and thus connects the Dao (...)
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  18. Alex Feldt (2010). Governing Through the Dao: A Non-Anarchistic Interpretation of the Laozi. [REVIEW] Dao: A Journal of Comparative Philosophy 9 (3):323-337.score: 18.0
    Within the literature, Daoist political philosophy has often been linked with anarchism. While some extended arguments have been offered in favor of this conclusion, I take this (...)
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  19. Deborah A. Sommer (2014). Review of Makeham, John, Ed., Dao Companion to Neo-Confucian Philosophy (Post Print Version). [REVIEW] Dao: A Journal of Comparative Philosophy 13 (2):1-5.score: 18.0
    This volume includes nineteen articles by scholars from Asia, North America, and Europe on Chinese thinkers from the eleventh to the eighteenth centuries. Included here are intellectual (...)
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  20. Paul Kjellberg (2007). Dao and Skepticism. Dao: A Journal of Comparative Philosophy 6 (3):281-299.score: 18.0
    The Zhuangzi raises skeptical problems it does not solve. At best, it asserts that solutions are unnecessary but does not prove it. This is not a fault (...)
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  21. Donald N. Blakeley (2008). Hearts in Agreement: Zhuangzi on Dao Adept Friendship. Philosophy East and West 58 (3):pp. 318-336.score: 18.0
    This essay examines two stories in Zhuangzi chapter 6 that provide detailsabout the formal, substantive, and applied features of friendship between daoadepts. Using a template of seven (...)
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  22. Qingjie Wang (2001). Heng and Temporality of Dao: Laozi and Heidegger. [REVIEW] Dao: A Journal of Comparative Philosophy 1 (1):55-71.score: 18.0
  23. Tang Yijie, Brian Bruya & Hai-ming Wen (2003). Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing". Philosophy East and West 53 (2):271-281.score: 18.0
    There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in (...)
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  24. Galia Patt-Shamir (2005). Way as Dao; Way as Halakha: Confucianism, Judaism, and Way Metaphors. Dao: A Journal of Comparative Philosophy 5 (1):137-158.score: 18.0
  25. Changchi Hao (2005). Relativity of the Human World and Dao in Lao-Zhuang - an Interpretation of Chapter 1 of the Zhuangzi and of the Laozi. [REVIEW] Asian Philosophy 15 (3):265 – 280.score: 18.0
    In this essay I offer an interpretative reading of the first chapter in the two canonical works, the Zhuang-zi and the Lao-zi, and argue that there (...) is an inner connection between the first chapters of the two books. My presupposition is that what Zhuang-zi has argued in "Xiao Yao You" is the theme of the relativity of the position of the human world, which is in accord with the mystery of Dao presented at the beginning of the Lao-zi. Therefore, there are two opposite directions running in the Daoist philosophy in Lao-zi and Zhuang-zi: the first one is from this world (worlds) to Dao; the second one is from Dao to the worlds. While the first emphasizes the relativity of the point of views of the worldly beings, the second shows the mystery of Dao. This can be seen as a hermeneutical circle. (shrink)
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  26. Edward Q. Wang (2002). Time, History, and Dao: Zhang Xuecheng, and Martin Heidegger. Dao: A Journal of Comparative Philosophy 1 (2):251-276.score: 18.0
  27. Qingjie Wang (2000). Heng Dao and Appropriation of Nature - a Hermeneutical Interpretation of Laozi. Asian Philosophy 10 (2):149 – 163.score: 18.0
    This article has a hermeneutical interpretation of 'heng', one key word in the Laozi. The term 'heng' was not known until 1973 when the two silk manuscripts (...)
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  28. Yenyi 李彥儀 Lee (2007). Lin, Anwu 林安梧, Misplaced Dao: The Essential Problem of Chinese Political Thought 道的錯置中國政治思想的根本困結. Dao: A Journal of Comparative Philosophy 6 (4):423-427.score: 18.0
  29. Yijie Tang, Brian Bruya & Haiming Wen (2003). Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing". Philosophy East and West 53 (2):271-281.score: 18.0
    : There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in (...) regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" (dao shi yu qing) plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of "dao begins in qing," and in the process offers philosophical interpretations of a number of important notions. (shrink)
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  30. Frank W. Stevenson (2006). Zhuangzi's "Dao" as Background Noise. Philosophy East and West 56 (2):301 - 331.score: 18.0
    This interpretation of Zhuangzi's Dao, particularly in the "Qi Wu Lun," as "background noise" begins from Zhuangzi's question as to whether any human statements-and human (...)
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  31. Geling Shang (2002). Embracing Differences and Many: The Signification of One in Zhuangzi's Utterance of Dao. Dao: A Journal of Comparative Philosophy 1 (2):229-250.score: 18.0
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  32. Robert Cummings Neville (2014). Shen, Vincent, Ed., Dao Companion to Classical Confucian Philosophy. Dao: A Journal of Comparative Philosophy 13 (3):445-449.score: 18.0
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  33. Henrique Schneider (2014). Goldin, Paul, Ed., Dao Companion to the Philosophy of Han Fei. Dao: A Journal of Comparative Philosophy 13 (3):425-429.score: 18.0
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  34. Qingzhong Yang (2006). On the Dao in the Commentary of the Book of Change. Frontiers of Philosophy in China 1 (4):572-593.score: 18.0
    The existence of the Dao (the Way), according to the Yizhuan 易传 (the Commentary), is something intangible. The connotation of the Dao is the law of (...)change caused by the interaction between yin and yang. The main functions of the Dao are "to change" and "to generate". The intangible refers to the law of change caused by the interaction between yin and yang, and the law is expressed by the divinatory symbolic system (卦爻符号, the trigrams or hexagrams). It is through the unique permutation of yin and yang lines of a trigram or hexagram that the law of change is explained as a universal model uniting celestial, terrestrial and human laws. The symbolic system is used to express the universal nature of continual generation of life. (shrink)
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  35. Soon-ja Yang (2013). Shen Dao's Theory of Fa and His Influence on Han Fei. In. In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. 47--63.score: 18.0
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  36. Lin Ma (2004). A Critical Review of Hu Jun, Dao and Truth: A Study of Jin Yuelin's Philosophy. Dao: A Journal of Comparative Philosophy 4 (1):177-180.score: 18.0
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  37. Roger T. Ames & David L. Hall (2003). Dao De Jing: Making This Life Significant: A Philosophical Translation. Ballantine Books.score: 18.0
    Composed more than 2,000 years ago during a turbulent period of Chinese history, the Dao de jing set forth an alternative vision of reality in a (...)world torn apart by violence and betrayal. Daoism, as this subtle but enduring philosophy came to be known, offers a comprehensive view of experience grounded in a full understanding of the wonders hidden in the ordinary. Now in this luminous new translation, based on the recently discovered ancient bamboo scrolls, China scholars Roger T. Ames and David L. Hall bring the timeless wisdom of the Dao de jing into our contemporary world. Though attributed to Laozi, “the Old Master,” the Dao de jing is, in fact, of unknown authorship and may well have originated in an oral tradition four hundred years before the time of Christ. Eschewing philosophical dogma, the Dao de jing set forth a series of maxims that outlined a new perspective on reality and invited readers to embark on a regimen of self-cultivation. In the Daoist world view, each particular element in our experience sends out an endless series of ripples throughout the cosmos. The unstated goal of the Dao de jing is self-transformationthe attainment of personal excellence that flows from the world and back into it. Responding to the teachings of Confucius, the Dao de jing revitalizes moral behavior by recommending a spontaneity made possible by the cultivatedhabitsof the individual. In this elegant volume, Ames and Hall feature the original Chinese texts of the Dao de jing and translate them into crisp, chiseled English that reads like poetry. Each of the eighty-one brief chapters is followed by clear, thought-provoking commentary exploring the layers of meaning in the text. The books extensive introduction is a model of accessible scholarship in which Ames and Hall consider the origin of the text, place the emergence of Daoist philosophy in its historical and political context, and outline its central tenets. The Dao de jing is a work of timeless wisdom and beauty, as vital today as it was in ancient China. This new version will stand as both a compelling introduction to the complexities of Daoist thought and as the classic modern English translation. (shrink)
     
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  38. Laozi (2003). Dao de Jing: Making This Life Significant: A Philosophical Translation. Ballantine Books.score: 18.0
    Composed more than 2,000 years ago during a turbulent period of Chinese history, the Dao de jing set forth an alternative vision of reality in a (...)world torn apart by violence and betrayal. Daoism, as this subtle but enduring philosophy came to be known, offers a comprehensive view of experience grounded in a full understanding of the wonders hidden in the ordinary. Now in this luminous new translation, based on the recently discovered ancient bamboo scrolls, China scholars Roger T. Ames and David L. Hall bring the timeless wisdom of the Dao de jing into our contemporary world. Though attributed to Laozi, “the Old Master,” the Dao de jing is, in fact, of unknown authorship and may well have originated in an oral tradition four hundred years before the time of Christ. Eschewing philosophical dogma, the Dao de jing set forth a series of maxims that outlined a new perspective on reality and invited readers to embark on a regimen of self-cultivation. In the Daoist world view, each particular element in our experience sends out an endless series of ripples throughout the cosmos. The unstated goal of the Dao de jing is self-transformationthe attainment of personal excellence that flows from the world and back into it. Responding to the teachings of Confucius, the Dao de jing revitalizes moral behavior by recommending a spontaneity made possible by the cultivatedhabitsof the individual. In this elegant volume, Ames and Hall feature the original Chinese texts of the Dao de jing and translate them into crisp, chiseled English that reads like poetry. Each of the eighty-one brief chapters is followed by clear, thought-provoking commentary exploring the layers of meaning in the text. The books extensive introduction is a model of accessible scholarship in which Ames and Hall consider the origin of the text, place the emergence of Daoist philosophy in its historical and political context, and outline its central tenets. The Dao de jing is a work of timeless wisdom and beauty, as vital today as it was in ancient China. This new version will stand as both a compelling introduction to the complexities of Daoist thought and as the classic modern English translation. (shrink)
     
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  39. Qing Nie (ed.) (2004). Ru Shi Dao Ren Sheng Zhe Li Shu. Beijing Tu Shu Guan Chu Ban She.score: 18.0
    v. [1]. Ru -- v. [2]. Shi -- v. [3]. Dao.
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  40. Jiliang Zhang (2004). Zhongguo Gu Dian Dao Xue Yu Ming Xue. Qi Lu Shu She.score: 18.0
    shang bian. Laozi he Zhongguo gu dian dao xue -- xia bian. "Gongsun Longzi" he Zhongguo gu dian ming xue.
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  41. Eric Sean Nelson (2008). Questioning Dao: Skepticism, Mysticism, and Ethics in the Zhuangzi. International Journal of the Asian Philosophical Association 1:5-19.score: 15.0
  42. Sor-Hoon Tan (2011). The Dao of Politics: Li (Rituals/Rites) and Laws as Pragmatic Tools of Government. Philosophy East and West 61 (3):468-491.score: 15.0
    American philosopher John Dewey spent more than two years in China (19191921). During and after his visit, he wrote some fairly perceptive and insightful commentaries on (...)China. These were published in periodicals such as the New Republic, Asia, and the China Review, and sometimes in newspapers such as the Baltimore Sun. However, there is hardly any discussion of Chinese philosophy in Deweys published works or even his papers and correspondence. Among his rare mentions of Chinese philosophy was an article published in 1922, “As the Chinese Think,” which discussed the teachings of Lao Zi and Confucius (M13 : 21727).1 This was an attempt to improve Western (or at least American) understanding of Chinese attitudes .. (shrink)
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  43. Chung-ying Cheng (2006). Philosophy of the Yijing: Insights Into Taiji and Dao as Wisdom of Life. Journal of Chinese Philosophy 33 (3):323–333.score: 15.0
  44. Joseph Grange (2001). Dao, Technology, and American Naturalism. Philosophy East and West 51 (3):363-377.score: 15.0
    Technology can be based on aesthetic sensibility rather than becoming just one more aggressive assault on nature. Resources for such an alteration of cultural consciousness can be (...)
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  45. Bryan W. Van Norden (2002). The Dao of Kongzi. Asian Philosophy 12 (3):157 – 171.score: 15.0
    This paper introduces the Analects of Kongzi (better known to English-speakers as 'Confucius') to non-specialist readers, and discusses two major lines of interpretation. According to one (...) group of interpretations, the key to understanding the Analects is passage 4.15, in which a disciple says that 'loyalty' and 'reciprocity' together make up the 'one thread' of the Master's teachings. More recently, some interpreters have emphasised passage 13.3, which discusses 'correcting names': bringing words and things into proper alignment. This paper argues that both approaches are mistaken, based on interpolated and unrepresentative passages. The paper closes with a brief suggestion that the Analects reveals a thinker who emphasises cultivating virtues that allow for the appreciation of complex individual contexts, rather than one who seeks systematic generalisations. An afterword to the paper suggests that we should avoid both 'methodological dualism' (which posits a radical incommensurability between Western and Eastern philosophies) and 'the perennial philosophy' (which ignores differences in favour of similarities). (shrink)
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  46. Stephen C. Angle & John A. Gordon (2003). 'Dao' as a Nickname. Asian Philosophy 13 (1):15 – 27.score: 15.0
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  47. Ming Dong Gu (2009). The Theory of the Dao and Taiji: A Chinese Model of the Mind. Journal of Chinese Philosophy 36 (1):157-175.score: 15.0
  48. Bradley Douglas Park (2004). Differing Ways, Dao and Weg: Comparative, Metaphysical, and Methodological Considerations in Heidegger'sAus Einem Gespräch Von der Sprache”. [REVIEW] Continental Philosophy Review 37 (3):309-339.score: 15.0
    This paper critically examines Heideggers 1959 dialogue, A Conversation from [von] LanguageBetween a Japanese and an Inquirer, across three distinct levels: as (1) a cross- (...)cultural comparative exchange, (2) a meta-philosophical/ontological analysis of the fundamental relation between language and thought, and (3) a methodological inquiry into the phenomenology and hermeneutics of conversation. Despite the problematic nature of Heideggers explicit comparative engagement, I contend that his questioning of the possibility ofa conversation from house to houseprovides a substantial clarification of the meta-philosophical difficulties inherent in comparative and cross-cultural philosophy. At the same time, his thinking with respect to hermeneutics provides a methodological clue to the possibility of and the normative conditions for understanding across such cultural differences. (shrink)
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  49. Pak-Hang Wong (2012). Dao, Harmony and Personhood: Towards a Confucian Ethics of Technology. Philosophy and Technology 25 (1):67-86.score: 15.0
    A closer look at the theories and questions in philosophy of technology and ethics of technology shows the absence and marginality of non-Western philosophical traditions in (...)the discussions. Although, increasingly, some philosophers have sought to introduce non-Western philosophical traditions into the debates, there are few systematic attempts to construct and articulate general accounts of ethics and technology based on other philosophical traditions. This situation is understandable, for the questions of modern sciences and technologies appear to be originated from the West; at the same time, the situation is undesirable. The overall aim of this paper, therefore, is to introduce an alternative account of ethics of technology based on the Confucian tradition. In doing so, it is hoped that the current paper can initiate a relatively uncharted field in philosophy of technology and ethics of technology. (shrink)
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  50. Leo K. C. Cheung (2004). The Unification of Dao and Ren in the Analects. Journal of Chinese Philosophy 31 (3):313–327.score: 15.0
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