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  1. added 2020-03-13
    1 Pode haver uma filosofia Chinesa? - revisão de 'Searle's Philosophy and Chinese Philosophy' (Filosofia de Searle e Filosofia Chinesa) - Bo Mou Ed 440p (2008) (revisão revisada 2019).Michael Richard Starks - 2020 - In Entendendo as Conexões entre Ciência, Filosofia, Psicologia, Religião, Política, Economia, História e Literatura - Artigos e Avaliações 2006-2019. Las Vegas, NV USA: Reality Press. pp. 93-123.
    Este livro é inestimável como uma sinopse de algumas das obras de um dos maiores filósofos dos últimos tempos. Há muito valor em analisar suas respostas às confusões básicas da filosofia, e em tentativas geralmente excelentes de conectar o pensamento clássico chinês com a filosofia moderna. Eu tenho uma visão moderna de Wittgensteiniano para colocá-lo em perspectiva. Aqueles que querem uma estrutura completa até o momento para o comportamento humano do ponto de vista moderno de dois sistemas podem consultar meus (...)
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  2. added 2019-06-06
    Realism in Religion. By Robert C. Neville. (Albany: State University of New York Press, 2009. Xiv, 265 Pp. Hardback. ISBN 1438428251.).C. Wesley DeMarco - 2012 - Journal of Chinese Philosophy 39 (2):310-313.
  3. added 2019-06-06
    Introduction: Onto‐Hermeneutics, Ethics, and Nature in the Yijing.Eric S. Nelson - 2011 - Journal of Chinese Philosophy 38 (3):335-338.
  4. added 2019-06-06
    Special Topic: Confucian and Christian Conceptions of Creativity: A Christian View of Creativity: Creativity as God.Gordon D. Kaufman - 2007 - Dao: A Journal of Comparative Philosophy 6 (2):105-113.
    In this article the concept of God as creativity (rather than as the Creator ) is explored. Though creativity is a profound mystery to us humans, it is a plausible concept today because of its interconnectedness with the belief that our cosmos is evolutionary: new orders of reality come into being in the course of time. Three modalities of creativity are explored here: the initial coming into being of the universe (the Big Bang); the creativity manifest in evolutionary processes; the (...)
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  5. added 2019-06-06
    A Brief Explanation of the Chu Bamboo Slips "Hengxian".Wangeng Zheng & Xin Yan - 2006 - Frontiers of Philosophy in China 1 (3):418-431.
    The discovery of Hengxian and the formation of the category of hengxian are an important recapitulation and creative integration of the theory of the ontological Dao in the Pre-Qin period. The cosmology of "self-creating and self-functioning" in Hengxian and the theory of "self-creating and self-evolving" in Liezi and Zhuangzi can be mutually interpreted. It indicates that the theory of transformation of qi entered a quite mature state in the Warring States Period.
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  6. added 2019-06-06
    Review of Concerning Creativity: A Comparison of Whitehead, Neville, and Chu Hsi by John Berthrong. [REVIEW]David L. Hall - 2004 - Philosophy East and West 54 (4):571-576.
  7. added 2019-06-06
    Daoism and Ecology: Ways Within a Cosmic Landscape. [REVIEW]Deane Curtin - 2004 - Environmental Ethics 26 (1):105-106.
  8. added 2019-06-06
    Li Yong (1627-1705) and Epistemological Dimensions of Confucian Philosophy. [REVIEW]John Berthong - 2003 - International Studies in Philosophy 35 (4):164-165.
  9. added 2019-06-06
    Concerning Creativity—A Comparison Of Chu Hsi, Whitehead, And Neville. [REVIEW]Steve Odin - 1999 - Journal of Chinese Philosophy 26 (2):241-250.
  10. added 2019-06-06
    The Profound Truth of Tao = [T°Ien Tao Ao I Ying I].Jenny Liu (ed.) - 1999 - Tien Tao Association.
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  11. added 2019-06-06
    Heaven and Earth in Early Han Thought. [REVIEW]Harold D. Roth - 1998 - Journal of Chinese Philosophy 25 (1):161-167.
  12. added 2019-06-06
    Thinking From the Han: Self Truth, and Transcendence in Chinese and Western Culture. [REVIEW]James D. Sellmann - 1998 - Journal of Chinese Philosophy 26 (4):513-520.
  13. added 2019-06-06
    Essays on Skepticism, Relativism, and Ethics in the Zhuangzi. Edited by Paul Kjellberg and Philip J. Ivanhoe. Albany: State University of New York Press, 1996. Pp.Xx +240. [REVIEW]Hsiu-Chen Chang - 1998 - Journal of Chinese Philosophy 25 (2):269-271.
  14. added 2019-06-06
    Rorty And Chuang Tzu: Anti-Representationalism, Pluralism And Conversation: OR RESONANCE OF PIPINGS.Kwang-Sae Lee - 1996 - Journal of Chinese Philosophy 23 (2):175-192.
  15. added 2019-06-06
    The Challenge of Buddho‐Taoist Metaphysics of Experience.Kenneth K. Inada - 1994 - Journal of Chinese Philosophy 21 (1):27-47.
  16. added 2019-06-06
    Is ch'I Recycled? The Debate Within the Neo‐Confucian Tradition and its Implications with Respect to the Principle of Personal Identity.Russell Hatton - 1988 - Journal of Chinese Philosophy 15 (3):289-318.
  17. added 2019-06-06
    On Heaven, Dao, Qi, Li, and Ze.Zhang Dainian - 1987 - Chinese Studies in Philosophy 19 (1):3.
    "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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  18. added 2019-06-06
    On the Categories of Substance and Function in Chinese Philosophy.Fang Keli - 1986 - Chinese Studies in Philosophy 17 (3):26.
    Editorial note [from the editors of Zhongguo shehui kexue]: This essay takes the position that the categories ti and yong are a pair of categories that suffice to express the characteristics of the mode of theoretical reasoning and thought of the Chinese people. It posits that these categories, or rather, this category [in the sense that the two are symbiotic and intertwined] is a product of the development of Chinese philosophy itself. The fundamental connotations of this category of ti-yong are: (...)
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  19. added 2019-06-06
    Once More on the Two Truths: What Does Chi–Tsang Mean by the Two Truths as ‘Yüeh–Chiao’?Whalen W. Lai - 1983 - Religious Studies 19 (4):505-521.
    The teaching of the Buddha concerning Reality has recourse to Two Truths: the Mundane and the Highest Truth. Without knowing the distinction between the two, one does not know the profound point of the teachings. The Highest Truth cannot be taught apart from the Mundane, but without understanding the former, one does not apprehend nirvāna.
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  20. added 2019-06-06
    Chu Hsi's Reading of the Ta‐Hsueh: A Neo‐Confucian's Quest for Truth.Daniel K. Gardner - 1983 - Journal of Chinese Philosophy 10 (3):183-204.
  21. added 2019-06-06
    Post‐Conference Reflections on Yin and Yang.John B. Cobb - 1979 - Journal of Chinese Philosophy 6 (4):421-426.
  22. added 2019-06-06
    Hua‐Yen Mutually Interpenetrative Identity and Whiteheadean Organic Relation.Winston L. King - 1979 - Journal of Chinese Philosophy 6 (4):387-410.
  23. added 2019-06-06
    The Origin and Development of Being (Yu) From Non-Being (Wu) in the Tao Te Ching.Ellen Marie Chen - 1973 - International Philosophical Quarterly 13 (3):403-417.
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  24. added 2019-04-27
    The Philosophical Thought of Wang Chong.Alexus McLeod - 2018 - Palgrave Macmillan.
    This book is a study of the methodological, metaphysical, and epistemological work of the Eastern Han Dynasty period scholar Wang Chong. It presents Wang’s philosophical thought as a unique and syncretic culmination of a number of ideas developed in earlier Han and Warring States philosophy. Wang’s philosophical methodology and his theories of truth, knowledge, and will and determinism offer solutions to a number of problems in the early Chinese tradition. His views also have much to offer contemporary philosophy, suggesting new (...)
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  25. added 2019-04-06
    The Metaphysics of Dao in W Ang Bi’s Interpretation of Laozi.Hao Hong - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):219-240.
    WANG Bi 王弼 develops a metaphysic of Dao 道 in his Commentary on Laozi and “The Structure of Laozi’s Subtle Pointers.” I summarize this metaphysic as the following thesis: Dao is featureless and is the ultimate reason why the myriad things exist and are the ways they are. I develop a systematic account of this thesis: I provide an interpretation of the featurelessness of Dao and show how Dao’s featurelessness relates to its fundamental explanatory role as the ontological ground for (...)
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  26. added 2019-02-09
    Study on Logic Reasoning and Ideological Characteristic of “Equivalence of Life and Death” of Chuang-Tzu. Di Wu - 2017 - Theory Horizon 526 (6):46-51.
    The Concept of Life and Death of Chuang-tzu have inherited and developed Confucianism and Taoism thoughts, establishing Ontological foundation of "Life - Body", distinguishing the transcendental concept of "Dead Heart" and the empirical concept of "Death Body", as well as proposing the thought of "Equivalence of Life and Death" finally. The logic Reasoning of Chuang-tzu "Equivalence of Life and Death", start from constructing the equal status of "Life" and “Death" from ontological argument. Life and Death then are reduced to be (...)
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  27. added 2019-01-15
    Postscript: Reply to McLeod.Lajos L. Brons - 2018 - In Bo Mou (ed.), Philosophy of Language, Chinese Language, Chinese Philosophy: Constructive Engagement. Brill. pp. 364-370.
    This is my reply to McLeod’s reply (2015a) to my (2015) paper commenting on his (2011) interpretation of Wang Chong 王充 as an alethic pluralist.
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  28. added 2018-09-07
    Phenomenology of Embodied Intersubjectivity: From Zhuangzi to Hermann Schmitz.Christian Helmut Wenzel - 2017 - Yearbook for Eastern and Western Philosophy 2017 (2):291-303.
    Hermann Schmitz has developed a “New Phenomenology.” It emphasizes fundamental conceptions that undercut traditional subject-object distinctions. In the Chinese classic The Zhuangzi we find stories that describe involvements and dialogue that can be seen as doing something similar. I will bring out some of these parallels. In particular I will focus on freedom and mutual understanding.
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  29. added 2018-05-13
    Can Knowing-How Skepticism Exist?Cheng-Hung Tsai - 2006 - Electronic Journal of Analytic Philosophy.
  30. added 2017-12-14
    Minds, Programs, and Chinese Philosophers: A Chinese Perspective on the Chinese Room.Koji Tanaka - 2004 - Sophia 43 (1):61-72.
    The paper is concerned with John Searle’s famous Chinese room argument. Despite being objected to by some, Searle’s Chinese room argument appears very appealing. This is because Searle’s argument is based on an intuition about the mind that ‘we’ all seem to share. Ironically, however, Chinese philosophers don’t seem to share this same intuition. The paper begins by first analysing Searle’s Chinee room argument. It then introduces what can be seen as the (implicit) Chinese view of the mind. Lastly, it (...)
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  31. added 2017-06-19
    Neo-Confucianism: A Philosophical Introduction.Stephen C. Angle & Justin Tiwald - 2017 - Cambridge, UK: Polity.
    Neo-Confucianism is a philosophically sophisticated tradition weaving classical Confucianism together with themes from Buddhism and Daoism. It began in China around the eleventh century CE, played a leading role in East Asian cultures over the last millennium, and has had a profound influence on modern Chinese society. -/- Based on the latest scholarship but presented in accessible language, Neo-Confucianism: A Philosophical Introduction is organized around themes that are central in Neo-Confucian philosophy, including the structure of the cosmos, human nature, ways (...)
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  32. added 2017-03-27
    Integrative Dialogue as a Path to Universalism: The Case of Buber and Zhuangzi.Robert Elliott Allinson - 2016 - Dialogue and Universalism 26 (4):87-104.
    I argue that it is through an integrative dialogue based on the Ijing model of cooperative and cyclical change rather, than a Marxist or neo-Marxist dialectical model of change based upon the Hegelian model of conflict and replacement, that promises the greatest possibility of peaceful coexistence. As a case study of a dialogue between civilizations, I utilize both a mythical and an historical encounter between Martin Buber, representing the West, and Zhuangzi, representing the East. I show that despite the vast (...)
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  33. added 2017-02-13
    Growing in Emptiness: A Zen Way of Life.Swami Nirmalananda - 1985 - Journal of Dharma 10:157-164.
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  34. added 2017-02-10
    The Spontaneous Generation of the Human in the “Heng Xian”.Franklin Perkins - 2013 - Dao: A Journal of Comparative Philosophy 12 (2):225-240.
    This essay argues that the “Heng Xian” bridges between two distinct discourses that were both prevalent in the late fourth century. One discourse focused on the origination of the natural world through a spontaneous process of differentiation, a position familiar from the Daodejing and “Tai yi sheng shui.” The other focused on the specific ways in which different kinds of things live, a position known primarily from Ru discussions centering on the concept of xing 性, the nature or spontaneous reactions (...)
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  35. added 2017-02-10
    A Philosophical Translation of the Heng Xian.Erica F. Brindley, Paul R. Goldin & Esther S. Klein - 2013 - Dao: A Journal of Comparative Philosophy 12 (2):145-151.
  36. added 2017-02-01
    Praxis, Karman, and Creativity.David L. Hall - 1980 - Philosophy East and West 30 (1):57-64.
  37. added 2017-01-30
    Saving Creativity in Whitehead and Saving Whitehead Through Zhu Xi.Gregory Aisemberg - 2015 - Philosophy East and West 65 (4):1149-1173.
    At the fore of concern within Whitehead scholarship are the main interpretive issues revolving around the relationships of God, creativity, and the world. Some critics have charged that Whitehead’s mature thought suffers from a lack of coherence in his formulation of the relationship between God and creativity as they function in cosmic generativity, a charge proven difficult to overcome. Such critics have posed the following question. In light of Whitehead’s commitment to the Ontological Principle, how can God and creativity stand (...)
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  38. added 2017-01-28
    Metallurgy, Cosmology, Knowledge: The Chinese Experience.John Berthrong Ursula Franklin - 1985 - Journal of Chinese Philosophy 12 (4):333-370.
  39. added 2017-01-27
    Nishitani on Emptiness and Historical Consciousness.Chen-kuo Lin - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):491-506.
    This essay focuses on Nishitani Keiji’s 西谷啟治 early and late thinking, in the discourse on world history and modernity during wartime and the postwar meditation on emptiness and historicity in Religion and Nothingness. Following the first part of the analysis, I will trace Nishitani’s critical indebtedness to Heidegger’s existential-phenomenological analysis of historicity in Being and Time, and thereby analyze how Nishitani attempts to solve the aporia of modernity by recourse to the Buddhist doctrine of emptiness. The essay will conclude with (...)
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  40. added 2017-01-18
    God and Creativity in the Cosmologies of Whitehead and Bhāskara.J. Bruce Long - 1979 - Philosophy East and West 29 (4):395-420.
  41. added 2016-12-08
    A Reconstruction of Contemporary Confucianism as a Form of Knowledge.Li Xiangjun - 2006 - Frontiers of Philosophy in China 1 (4):561-571.
    Traditional Confucianism might be likened to a great tree, with various branches and trends of thought emerging from common roots. Continuing with this metaphor, Confucianism as a form of knowledge might be regarded as a main branch, and the resulting form of Confucianism constitutes the main body of Chinese learning. Due to modern society's transformation, Confucianism as a form of knowledge has begun to disappear and the form of Confucianism which has its own discourse system and problem consciousness has become (...)
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  42. added 2016-12-08
    Dipolarity in Chan Buddhism and the Whiteheadian God.Linyu Gu - 2005 - Journal of Chinese Philosophy 32 (2):211-222.
  43. added 2016-12-08
    Elucidation of Images in the Book of Changes: Ancient Insights Into Modern Language Philosophy and Hermeneutics.Ming Dong Gu - 2004 - Journal of Chinese Philosophy 31 (4):469-488.
  44. added 2016-12-08
    Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart.Wm Theodore de Bary - 1981 - Cambridge University Press.
  45. added 2015-03-28
    Tasan Chæong Yag-Yong Æui Sæohak Sasang 1993-Yæondo Tasan Munhwaje Kinyæom Nonch°Ong.Andreas Choi - 1993 - Tasæot Sure.
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  46. added 2015-03-28
    Cosmology, Ontology, and Human Efficacy Essays in Chinese Thought.Richard J. Smith & D. W. Y. Kwok - 1993
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  47. added 2015-03-20
    Constancy and the Changes: A Comparative Reading of Heng Xian.Esther S. Klein - 2013 - Dao: A Journal of Comparative Philosophy 12 (2):207-224.
    This article explores the connection between the Heng Xian and the Changes of Zhou tradition, especially the “Tuan” and “Attached Verbalizations” commentaries. Two important Heng Xian terms—heng 恆 and fu 復—are also Changes of Zhou hexagrams and possible connections are explored. Second, the Heng Xian account of the creation of names is compared with the “Attached Verbalizations” account of the creation of the Changes of Zhou system. Third, the roles played by knowing and desire in both Heng Xian and the (...)
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  48. added 2015-03-19
    Permanence, Something, Being: The Cosmogonic Argument of the Heng Xian.Andrei Gomouline - 2013 - Dao: A Journal of Comparative Philosophy 12 (2):179-188.
    The Heng Xian is one of the recently discovered paleographic materials that disclose a heretofore unknown richness of the cosmogonic thought of early China and contribute to our understanding of the elaboration of a uniform cosmogonic discourse during the late Warring States period. Focusing on the structure and vocabulary of the Heng Xian account, the present paper attempts to explore the conceptual core of its cosmogonic vision. Based on the idea of the spontaneous self-generation of the world out of some (...)
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  49. added 2014-12-10
    Fine Aphorisms, Proverbs & Philosophical Quotes.Yoji K. Gondor (ed.) - 2014 - Sintesi Point Publishing.
    This is a small collection of proverbs with some philosophical content. I also included here are some of my favorite philosophical quotes. The quotes were collected during many years from my personal reading. I am sure that the reader will identify and enjoy proverbs and some quotes that are new and unique to this publication. A printed copy available at amazon.com. Feedback: gondork@yahoo.com .
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  50. added 2014-11-16
    The Nonduality of Motion and Rest: Sengzhao on the Change of Things.Chien-Hsing Ho - 2018 - In Youru Charlie Wang & Sandra A. Wawrytko (eds.), Dao Companion to Chinese Buddhist Philosophy. Dordrecht: Springer. pp. 175-188.
    In his essay “Things Do Not Move,” Sengzhao (374?−414 CE), a prominent Chinese Buddhist philosopher, argues for the thesis that the myriad things do not move in time. This view is counter-intuitive and seems to run counter to the Mahayana Buddhist doctrine of emptiness. In this book chapter, I assess Sengzhao’s arguments for his thesis, elucidate his stance on the change/nonchange of things, and discuss related problems. I argue that although Sengzhao is keen on showing the plausibility of the thesis, (...)
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