Results for 'Jiyuan Yu'

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  1.  50
    The "Manifesto" of New-Confucianism and the Revival of Virtue Ethics.Yu Jiyuan & Lei Yongqiang - 2008 - Frontiers of Philosophy in China 3 (3):317 - 334.
    In 1958, a group of New-Confucians issued "A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture." Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper "Modern Moral Philosophy." These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe's paper did not mention Confucianism, and the "Manifesto" ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...)
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  2.  52
    Human Nature and Virtue in Mencius and Xunzi: An Aristotelian Interpretation.Yu Jiyuan - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):11-30.
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  3.  24
    On Plato's Theory of The Metheksis of Ideas.Yu Jiyuan - 1991 - Philosophical Inquiry 13 (1-2):25-37.
  4. The Ethics of Confucius and Aristotle: Mirrors of Virtue.Jiyuan Yu - 2007 - Routledge.
    Eudaimonia, Dao, and virtue -- Humanity : Xing and Ergon -- Virtue, mean, and disposition -- Habituation and ritualization -- Practical wisdom and appropriateness -- The highest good and the external goods -- The practical and the contemplative.
     
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  5.  47
    The Blackwell Dictionary of Western Philosophy.Nicholas Bunnin & Jiyuan Yu - 2004 - Wiley-Blackwell.
  6. Virtue: Confucius and Aristotle.Jiyuan Yu - 1998 - Philosophy East and West 48 (2):323-347.
    This essay compares Aristotle's conception of virtue with Confucius' key notion of ren (which has also been interpreted as "virtue") against the background of the revival of Aristotelian virtue ethics in the West and of Confucianism in the East. It argues that while Aristotle's virtue hinges on practical wisdom, Confucius' ren focuses on filial love, and on this basis interprets the respective theoretical merits and weaknesses of these two philosophers. The study is intended to show how Confucius can contribute to (...)
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  7. The Ethics of Confucius and Aristotle: Mirrors of Virtue.Jiyuan Yu - 2009 - Routledge.
    As a comparative study of the virtue ethics of Aristotle and Confucius, this book explores how they each reflect upon human good and virtue out of their respective cultural assumptions, conceptual frameworks, and philosophical perspectives. It does not simply take one side as a framework to understand the other; rather, it takes them as mirrors for each other and seeks to develop new readings and perspectives of both ethics that would be unattainable if each were studied on its own.
     
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  8.  61
    The Beginning of Ethics: Confucius and Socrates.Jiyuan Yu - 2005 - Asian Philosophy 15 (2):173 – 189.
    The paper is an effort to better understand, through a comparison, how Confucius and Socrates initate their ethical inquiries that have laid down, respectively, the foundations of Chinese and Western ethics. Since both Confucius and Socrates claim to have a divine mission to undertake their investigations, the paper focuses on the issue about how religion and rational philosophy are related when ethics begins. It shows that both have serious religious belief, yet each has secular rational grounds for doing what he (...)
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  9.  27
    Moral Naturalism in Stoicism and Daoism.Jiyuan Yu - 2016 - Philosophical Inquiry 40 (1-2):95-112.
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  10.  20
    Chinese Harmony and Greek Harmony—On Li Chenyang’s The Confucian Philosophy of Harmony.Jiyuan Yu - 2016 - Dao: A Journal of Comparative Philosophy 15 (3):413-419.
  11.  19
    Chinese Harmony and Greek Harmony—On Li.Jiyuan Yu - 2016 - Dao: A Journal of Comparative Philosophy 15 (3):413-419.
  12.  37
    Yi: Practical Wisdom in Confucius's Analects.Jiyuan Yu - 2006 - Journal of Chinese Philosophy 33 (3):335-348.
  13. The Ethics of Confucius and Aristotle: Mirrors of Virtue.Jiyuan Yu - 2013 - Routledge.
    As a comparative study of the virtue ethics of Aristotle and Confucius, this book explores how they each reflect upon human good and virtue out of their respective cultural assumptions, conceptual frameworks, and philosophical perspectives. It does not simply take one side as a framework to understand the other; rather, it takes them as mirrors for each other and seeks to develop new readings and perspectives of both ethics that would be unattainable if each were studied on its own.
     
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  14.  65
    What is the Focal Meaning of Being in Aristotle?Jiyuan Yu - 2001 - Apeiron 34 (3):205 - 231.
  15.  40
    Aristotle on "Eudaimonia": After Plato's "Republic".Jiyuan Yu - 2001 - History of Philosophy Quarterly 18 (2):115 - 138.
  16. Two Conceptions of Hylomorphism in Metaphysics ZHΘ.Jiyuan Yu - 1997 - Oxford Studies in Ancient Philosophy 15:119-145.
  17.  19
    The Moral Self and the Perfect Self in Aristotle and Mencius.Jiyuan Yu - 2001 - Journal of Chinese Philosophy 28 (3):235–256.
  18.  26
    Transmitting and Innovating in Confucius: Analects 7:1.Jiyuan Yu - 2012 - Asian Philosophy 22 (4):375-386.
    Although the saying at Analects 7:1 is well-known and often mentioned in Confucian scholarship, there have been few focused discussions about what ‘transmitting’ means and in what sense it is contrasted to ‘innovating’. This article seeks to argue for the following points. The ‘transmitting/innovating’ relationship should be understood in relation to the Confucian notion of filial piety. Analects 7: 1 is indeed Confucius's self-conception of what he is doing, that is, his way of philosophizing. Traditionally, Confucius's transmitting has been thought (...)
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  19.  28
    Confucius' Relational Self and Aristotle's Political Animal.Jiyuan Yu - 2005 - History of Philosophy Quarterly 22 (4):281 - 300.
  20.  77
    The “Manifesto” of New-Confucianism and the Revival of Virtue Ethics.Jiyuan Yu - 2008 - Frontiers of Philosophy in China 3 (3):317-334.
    In 1958, a group of New-Confucians issued “A Manifesto for a Re-Appraisal of Sinology and Reconstruction of Chinese Culture.” Equally in 1958, the British philosopher Elizabeth Anscombe published her classical paper “Modern Moral Philosophy.” These two papers have the same target — modern Western morality — and the solutions they proposed respectively. Yet Anscombe’s paper did not mention Confucianism, and the “Manifesto” ignored Aristotelian tradition of virtue. Furthermore, from 1960s to 1990s, the revival movement of Confucianism and the revival movement (...)
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  21.  14
    The Aristotelian Mean and Confucian Mean.Jiyuan Yu - 2002 - Journal of Chinese Philosophy 29 (3):337–354.
  22.  49
    Tode Ti and Toionde in Metaphysics Z.Jiyuan Yu - 1994 - Philosophical Inquiry 16 (3-4):1-25.
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  23.  11
    Process Dissociation as Source Monitoring.Jiyuan Yu & F. Bellezza - 2000 - Journal of Experimental Psychology 26:1518-1533.
  24.  25
    C. H. Chen's Developmental Interpretation of Aristotle.Jiyuan Yu - 2005 - Journal of Chinese Philosophy 32 (4):559-574.
  25.  71
    The Practicality of Ancient Virtue Ethics: Greece and China.Jiyuan Yu - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):289-302.
    Virtue ethics has been charged with being unable to provide solutions to practical moral issues. In response, the defenders of virtue ethics argue that normative virtue ethics exists. The debate is significant on its own, yet both sides of the controversy approach the issue from the assumption that moral philosophy has to tell us what we should do. In this essay, I would like to examine the question regarding the practicality of virtue ethics in a different way. Virtue ethics is (...)
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  26.  40
    Living with Nature: Stoicism and Daoism.Jiyuan Yu - 2008 - History of Philosophy Quarterly 25 (1):1 - 19.
  27.  80
    Soul and Self: Comparing Chinese Philosophy and Greek Philosophy.Jiyuan Yu - 2008 - Philosophy Compass 3 (4):604-618.
    Comparative philosophy has been interested in issues such as whether the familiar Western concepts of the soul and self can be applied in understanding Chinese philosophy about human selfhood and whether there are alternative Chinese modes of thinking about these concepts. I will outline a comparison of the main concerns of the Greeks and Chinese philosophers in their discussion about the soul and self, and examine some of the major comparative theories that are recently developed. The comparative discussion is significant (...)
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  28.  14
    Justice in the "Republic:" An Evolving Paradox.Jiyuan Yu - 2000 - History of Philosophy Quarterly 17 (2):121 - 141.
  29.  60
    Aristotle in China. Robert Wardy.Jiyuan Yu - 2001 - Mind 110 (440):1130-1133.
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  30. An Ambiguity of Happiness in Aristotle: Living Well and Acting Well.Jiyuan Yu - 2008 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 19 (1-2).
     
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  31.  52
    The Identity of Form and Essence in Aristotle.Jiyuan Yu - 2001 - Southern Journal of Philosophy 39 (2):299-312.
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  32.  11
    The Language of Being: Between Aristotle and Chinese Philosophy.Jiyuan Yu - 1999 - International Philosophical Quarterly 39 (4):439-454.
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  33.  9
    Guest Editor’s Introduction: Toward A Chinese–Greek Comparative Ethics.Jiyuan Yu - 1999 - Journal of Chinese Philosophy 29 (3):313-316.
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  34.  27
    After The Mirrors of Virtue: Response to My Critics.Jiyuan Yu - 2011 - Dao: A Journal of Comparative Philosophy 10 (3):377-389.
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  35.  28
    Translation of Ren in Van Norden's Mengzi.Jiyuan Yu - 2010 - Journal of Chinese Philosophy 37 (4):660-667.
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  36.  24
    Guest Editor’s Introduction: Toward A Chinese–Greek Comparative Ethics.Jiyuan Yu - 2002 - Journal of Chinese Philosophy 29 (3):313–316.
  37.  9
    Feng Youlan and Greek Philosophy.Jiyuan Yu - 2014 - Journal of Chinese Philosophy 41 (1-2):55-73.
    The article is to examine Feng Youlan's views about the differences and similarities between Chinese and Greek philosophy, to show the role of Greek philosophy in his effort to establish the study of Chinese philosophical thought as a modern discipline. It starts with a discussion of how Feng argues for what he thinks to be the two major features of Chinese philosophy: China is weak in metaphysics/epistemology, and Chinese philosophy concentrates on the philosophy of life. It proceeds to examine to (...)
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  38.  13
    Anticipating China by David L. Hall and Roger T. Ames State University of New York Press, 1995, Xxiii+ 334 Pp. [REVIEW]Jiyuan Yu - 1997 - Philosophy 72 (280):320-.
  39.  6
    No Title Available: New Books. [REVIEW]Jiyuan Yu - 1997 - Philosophy 72 (280):320-323.
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  40. Xi Fang Zhe Xue Ying Han Dui Zhao Ci Dian = Dictionary of Western Philosophy : English-Chinese.Nicholas Bunnin & Jiyuan Yu - 2001
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  41.  26
    Uses and Abuses of the Classics: Western Interpretations of Greek Philosophy.Jorge J. E. Gracia & Jiyuan Yu (eds.) - 2004 - Ashgate.
    From very early on, Western philosophers have been obsessed with the understanding of a relatively few works of philosophy which have played a ...
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  42. Aristotle's Dual Metaphysics: An Interpretation of "Metaphysics" Zeta Eta Theta.Jiyuan Yu - 1995 - Dissertation, University of Guelph (Canada)
    This thesis argues that Metaphysics ZH$\Theta$--the crux of Aristotle's metaphysics--are not, as the tradition takes it for granted, a unity which hosts a consistent doctrine of substance; rather they contain two distinct approaches to substance. I call them respectively the formal approach and the synthetical approach. They present two kinds of hylomorphism, with Z17 as a demarcation. ;The formal approach takes form or essence as a separate substance from matter and the composite and demonstrates that form is the primary substance (...)
     
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  43. Confucius' Jen and Aristotle's Virtue.Jiyuan Yu - 1996 - Philosophy Project, Centre for Modern Chinese Studies, Institute for Chinese Studies, University of Oxford.
  44. Rationality and Happiness From the Ancients to the Early Medievals.Jiyuan Yu & Jorge J. E. Gracia - 2003
     
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  45.  31
    Chen Ming, Wenhua Ruxue: Sibian Yu Lunbian 《文化儒学:思辨与论辩》 . By Chen Ming.Yongfang Yu - 2012 - Journal of Chinese Philosophy 39 (3):462-465.
  46.  24
    The Classic of Tea by Lu YüThe Classic of Tea by Lu Yu.Robert P. Gardella, Francis Ross Carpenter, Lu Yü & Lu Yu - 1976 - Journal of the American Oriental Society 96 (3):474.
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  47.  15
    The Old Man Who Does as He Pleases: Selections From the Poetry and Prose of Lu Yu.J. T. Wixted, Burton Watson & Lu Yu - 1976 - Journal of the American Oriental Society 96 (2):340.
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  48.  20
    On Chasm (Paper Written by Yu Luoke Under the Pen Name the Beijing-Family-Background-Study-Group).L. K. Yu - 2004 - Contemporary Chinese Thought 35 (4):76-90.
    Editor's Note: Over a long period of time, the evil bourgeois reactionary line has created antagonism between two groups of students in schools—antagonism on the basis of one's family background. This antagonism became very obvious during the initial stage of the Cultural Revolution, and has lasted to this day. It has prevented further criticism of the bourgeois reactionary line and hindered further development of the Cultural Revolution.
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  49.  21
    A New Counteroffensive of the Reactionary Blood Lineage Theory-Refuting" The Big Poisonous Weed'On Family Background'Must Be Torn Up by the Roots"(Paper Written by Yu Luoke Under the Pen Name the Beijing-Family-Background-Study-Group).L. K. Yu - 2004 - Contemporary Chinese Thought 35 (4):91-108.
    The Rising Sun Battlefield Journal published by the East-Is-Red Commune of the Beijing Institute of Light Industry devoted as many as six pages to an all-out attack of "On Family Background" in a long and despicable article titled "The Big Poisonous Weed ‘On Family Background’ Must Be Torn Up by the Roots." In their own words, the appearance of this article was inevitable at a time when the Cultural Revolution reached the stage of great alliance [of mass rebel organizations] and (...)
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  50.  18
    What Does the Disturbance of the United Action Committe Reveal? A Rebuttal of the Criticism of" On Family Background" by the Red Guards of the Attached High School of Tsinghua University (Paper Written by Yu Luoke Under the Pen Name the Beijing-Family-Background-Study-Group).L. K. Yu - 2004 - Contemporary Chinese Thought 35 (4):60-75.
    In December of last year, a few clowns appeared on the grand and spectacular stage of the Great Proletarian Cultural Revolution. These clowns were the reincarnated ghosts from the Capital Red Guard West City, East City, and Haidian Districts Pickets. They viciously attacked Chairman Mao's revolutionary line, engaged in slander on the Central Cultural Revolution Group, called dear Comrade Jiang Qing names, and sabotaged the organizations under the proletarian dictatorship. They provoked violence, created chaos, searched and confiscated the possessions of (...)
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