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  1. Fallibilism in Early Confucian Philosophy.Tim Connolly - manuscript
    Fallibilism is a precondition for the conversation between culturally distinct philosophies that comparative philosophy tries to bring about. Without an acknowledgement that our own tradition’s claims may be incomplete or mistaken, we would have no reason to engage members of other communities. Were the early Confucians fallibilists? While some contemporary commentators have seen fallibilism as an essential characteristic of the Confucian tradition, others have argued that the tradition is characterized instead by an “epistemological optimism,” and must be substantially revised if (...)
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  2. The Phenomenology of Ritual Resistance: Colin Kaepernick as Confucian Sage.Philip J. Walsh - 2021 - Dao: A Journal of Comparative Philosophy 20 (1):1-24.
    In 2016, Colin Kaepernick, a quarterback for the San Francisco 49ers, remained seated during the national anthem in order to protest racial injustice and police brutality against African-Americans. After consulting with National Football League and military veteran Nate Boyer, Kaepernick switched to taking a knee during the anthem for the remainder of the season. Several NFL players and other professional athletes subsequently adopted this gesture. This article brings together complementary Confucian and phenomenological analyses to elucidate the significance of Kaepernick’s gesture, (...)
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  3. How Virtue Reforms Attachment to External Goods: The Transformation of Happiness in the Analects.Bradford Cokelet - 2020 - Journal of Confucian Philosophy and Culture 33:9-39.
    After distinguishing three conceptions of virtue and its impact on ordinary attachments to external goods such as social status, power, friends, and wealth, this paper argues that the Confucian Analects is most charitably interpreted as endorsing the wholehearted internalization conception, on which virtue reforms but does not completely extinguish ordinary attachments to external goods. I begin by building on Amy Olberding’s attack on the extinguishing attachments conception, but go on to criticize her alternative, resolute sacrifice conception, on which the virtuous (...)
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  4. Zhang Junmai’s Early Political Philosophy and the Paradoxes of Chinese Modernity.Eric S. Nelson - 2020 - Asian Studies 8 (1):183-208.
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  5. Enacting Education.Mog Stapleton - 2020 - Phenomenology and the Cognitive Sciences 1.
    Education can transform our cognitive world. Recent use of enactivist and enactivist-friendly work to propose understanding transformational learning in terms of affective reframing is a promising first step to understanding how we can have or inculcate transformational learning in different ways without relying on meta-cognition. Building on this work, I argue that to fully capture the kind of perspectival changes that occur in transformational learning we need to further distinguish between ways of reorienting one’s perspective, and I specify why different (...)
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  6. 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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  7. ¿Puede haber una filosofía Chino? -- una revisión de ‘La Filosofía de Searle y la Filosofía Chino’ (Searle’s Philosophy and Chinese Philosophy)--Bo Mou Ed 440p (2008) (revision revisada 2019).Michael Richard Starks - 2020 - In Comprender las Conexiones entre Ciencia, Filosofía, Psicología, Religión, Política, Economía, Historia y Literatura - Artículos y reseñas 2006-2019. Las Vegas, NV USA: Reality Press. pp. 105-136.
    Este libro es invaluable como sinopsis de algunos de los trabajos de uno de los más grandes filósofos de los últimos tiempos. Hay mucho valor en el análisis de sus respuestas a las confusiones básicas de la filosofía, y en los intentos generalmente excelentes de conectar el pensamiento chino clásico con la filosofía moderna. Tomo una visión moderna de Wittgensteiniano para colocarla en perspectiva. Aquellos que deseen un marco completo hasta la fecha para el comportamiento humano de la moderna dos (...)
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  8. 21世纪的自杀性乌托邦妄想: 哲学,人性与文明的崩溃.Michael Richard Starks - 2020 - Las Vegas, NV USA: Reality Press.
    美国和世界正处于人口过度增长的崩溃过程中,大部分都发生在上个世纪,现在这一切都是由于第三世界人民造成的。资源消耗和增加10亿至2100亿美元,将使工业文明崩溃,并造成饥饿、疾病、暴力和战争。" ;数十亿人将死去,核战争几乎可以肯定。在美国,大规模移民和移民再生产,加上民主带来的滥用,大大加速了这一速度。堕落的人性无情地把民主和多样性的梦想变成犯罪和贫穷的噩梦。崩溃的根本原因是我们天生的心理无 法适应现代世界,这导致人们把不相关的人当作他们有共同的兴趣对待。再加上对基本生物学和心理的无知,导致部分受教育者的社会工程妄想,他们控制着民主社会。很少有人明白,如果你帮助一个人,你伤害了别人——没有 免费的午餐,任何人消费的每一件物品都会破坏地球,无法修复。因此,世界各地的社会政策都是不可持续的,如果不严格控制自私,所有社会都会陷入无政府状态或独裁。如果不立即作出戏剧性改变,就没有希望阻止美国或任 何遵循民主制度的国家的崩溃。因此,我的文章"民主自杀"。 现在很清楚,统治中国的七个社会道路正在赢得第三次世界大战,所以我关于他们的结论性文章。唯一更大的威胁是人工智能,我简要地评论。 我们一切的关键是生物学,而正是它所忽视它,导致数百万聪明受过教育的人,如奥巴马,乔姆斯基,克林顿,民主党和教皇支持自杀的乌托邦理想,无情地直接导致地球上的地狱。 正如W指出的,我们眼前最难看的就是什么。 我们生活在有意识的议事语言系统2的世界里,但它是无意识的,自动反射系统1的规则。这是西尔的《现象幻象》(TPI)、平克的《空白石板》和《图比》和《科斯米德的标准社会科学模型》中描述的普遍失明的根源。 第一组文章试图让我们了解我们是如何合理摆脱理论错觉的。在接下来的三个组中,我评论了阻碍可持续世界的三个主要错觉——技术、宗教和政治(合作团体)。人们相信社会可以由他们拯救,所以我在书的其余部分提供一些 建议,为什么这不太可能通过短篇文章和评论最近出版的著名作家的书。 另一节描述了宗教错觉——有一些超级力量会拯救我们。 下一节将数字错觉描述为将系统2的语言游戏与系统1的自动化混为一谈,因此无法区分生物机器(即人)和其他种类的机器(即计算机)。 其他数字错觉是,我们将从系统1的纯邪恶(自私)由计算机/AI/机器人/纳米技术/基因工程由系统2创建。 没有免费午餐校长告诉我们,将有严重,甚至致命的后果。 最后一节描述了"一个幸福家庭"的幻想,即我们被选中与大家合作,如果我们只是正确管理事情(政治的可能性),民主、多样性和平等等异想天意将引导我们进入乌托邦。 再次,没有免费午餐原则应该警告我们,它不能是真实的,我们看到整个历史和整个当代世界,没有严格的控制,自私和愚蠢占上风,并很快摧毁任何国家,拥抱这些妄想。此外,猴子的头脑大大折扣的未来,所以我们合作出售 我们的后代的遗产为临时舒适,大大加剧了问题。 .
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  9. 欢迎来到地球上的地狱 婴儿,气候变化,比特币,卡特尔,中国,民主,多样性,养成基因,平等,黑客,人权,伊斯兰教,自由主义,繁荣,网络,混乱。饥饿,疾病,暴力,人工智能,战争.Michael Richard Starks (ed.) - 2020 - Las Vegas, NV USA: Reality Press.
    美国和世界正处于人口过度增长的崩溃过程中,大部分都发生在上个世纪,现在这一切都是由于第三世界人民造成的。资源消耗和增加10亿至2100亿美元,将使工业文明崩溃,并造成饥饿、疾病、暴力和战争。" ;数十亿人将死去,核战争几乎可以肯定。在美国,大规模移民和移民再生产,加上民主带来的滥用,大大加速了这一速度。堕落的人性无情地把民主和多样性的梦想变成犯罪和贫穷的噩梦。崩溃的根本原因是我们天生的心理无 法适应现代世界,这导致人们把不相关的人当作他们有共同的兴趣对待。再加上对基本生物学和心理的无知,导致部分受教育者的社会工程妄想,他们控制着民主社会。很少有人明白,如果你帮助一个人,你伤害了别人——没有 免费的午餐,任何人消费的每一件物品都会破坏地球,无法修复。因此,世界各地的社会政策都是不可持续的,如果不严格控制自私,所有社会都会陷入无政府状态或独裁。如果不立即作出戏剧性改变,就没有希望阻止美国或任 何遵循民主制度的国家的崩溃。因此,我的文章"民主自杀"。 现在很清楚,统治中国的七个社会道路正在赢得第三次世界大战,所以我关于他们的结论性文章。唯一更大的威胁是人工智能,我简要地评论。 我们一切的关键是生物学,而正是它所忽视它,导致数百万聪明受过教育的人,如奥巴马,乔姆斯基,克林顿,民主党和教皇支持自杀的乌托邦理想,无情地直接导致地球上的地狱。 正如W指出的,我们眼前最难看的就是什么。 我们生活在有意识的议事语言系统2的世界里,但它是无意识的,自动反射系统1的规则。这是西尔的《现象幻象》(TPI)、平克的《空白石板》和《图比》和《科斯米德的标准社会科学模型》中描述的普遍失明的根源。 第一组文章试图让我们了解我们是如何合理摆脱理论错觉的。在接下来的三个组中,我评论了阻碍可持续世界的三个主要错觉——技术、宗教和政治(合作团体)。人们相信社会可以由他们拯救,所以我在书的其余部分提供一些 建议,为什么这不太可能通过短篇文章和评论最近出版的著名作家的书。 另一节描述了宗教错觉——有一些超级力量会拯救我们。 下一节将数字错觉描述为将系统2的语言游戏与系统1的自动化混为一谈,因此无法区分生物机器(即人)和其他种类的机器(即计算机)。 其他数字错觉是,我们将从系统1的纯邪恶(自私)由计算机/AI/机器人/纳米技术/基因工程由系统2创建。 没有免费午餐校长告诉我们,将有严重,甚至致命的后果。 最后一节描述了"一个幸福家庭"的幻想,即我们被选中与大家合作,如果我们只是正确管理事情(政治的可能性),民主、多样性和平等等异想天意将引导我们进入乌托邦。 再次,没有免费午餐原则应该警告我们,它不能是真实的,我们看到整个历史和整个当代世界,没有严格的控制,自私和愚蠢占上风,并很快摧毁任何国家,拥抱这些妄想。此外,猴子的头脑大大折扣的未来,所以我们合作出售 我们的后代的遗产为临时舒适,大大加剧了问题。 .
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  10. 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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  11. An Eco-Poetic Approach to Architecture Across Boundaries.Claudia Westermann - 2019 - In Teresa Hoskyns (ed.), International Conference: Architecture Across Boundaries. Dubai, UAE: pp. 281–291.
    As highlighted by the post-Cartesian discourse across philosophical schools, Western thought had been struggling for a long time with conceiving interconnectedness. The problematic of Western dualism is most apparent with the so-called mind-body problem, but the issue does not only relate to the separation of body and mind but also the separation of living beings from their environments. Asian philosophy, on the other hand, has had a long history of thinking relations. The paper argues that an architectural philosophy that is (...)
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  12. Kurdistan: The Taiwan of the Middle East?Yvonne Chiu - 2018 - Society 55 (4):344-348.
    Taiwan and Kurdistan appear to have little in common, but the progressive values of these two societies embedded within hostile regions make them both natural allies and important strategic assets in the U.S.’s and international community’s long-term fight against authoritarianism and radical religious theocracies. Instead, they have been ignored and/or exploited in the pursuit of short-term geopolitical and economic interests in the Asia-Pacific and Middle East regions, which comes at great cost to American and international values as well as long-term (...)
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  13. Philosophers of the Warring States: A Sourcebook in Chinese Philosophy.Steve Coutinho & Kurtis Hagen (eds.) - 2018 - Peterborough, Canada: Broadview Press.
    An anthology of new translations of essential readings from the classical texts of early Chinese philosophy. It includes the Analects of Confucius, Meng Zi (Mencius), Xun Zi, Mo Zi, Lao Zi (Dao De Jing), Zhuang Zi, and Han Fei Zi, as well as short chapters on the Da Xue and the Zhong Yong. Pedagogically organized, it offers philosophically sophisticated annotations and commentaries as well as an extensive glossary explaining key philosophical concepts in detail.
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  14. Gottfried Wilhelm Leibniz, Briefe Über China (1694-1716): Die Korrespondenz MIT Barthélemy Des Bosses S.J. Und Anderen Mitgliedern des Ordens. [REVIEW]Eric S. Nelson - 2018 - Philosophy East and West 68 (4):1-7.
    Rita Widmaier and Malte-Ludolf Babin have done a valuable scholarly service for studies of the early modern European reception of China in collecting letters from Leibniz's extensive correspondence concerning China and translating them from the original Latin and French into German. This multi-lingual and chronologically organized edition gathers letters to and from Leibniz as well as supplementary texts composed between the years 1694 and 1716. It incorporates helpful clarificatory notes as well as an informative and lucid introduction.This edition focuses on (...)
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  15. Concepts of Philosophy in Asia and the Islamic World, Vol. 1: China and Japan.Raji C. Steineck, Elena L. Lange, Ralph Weber & Robert H. Gassmann (eds.) - 2018 - Leiden, Boston: Brill.
    _Concepts of Philosophy_ challenges received conceptions of philosophy by way of critical engagement with Chinese and Japanese sources. Built on philologically sound readings of specific texts, the book lifts the discussion on the concept of philosophy to a global plane.
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  16. Incommensurability and Comparative Philosophy.Xinli Wang - 2018 - Philosophy East and West 68 (2):564-582.
    Comparative philosophy between two disparate cultural-philosophic traditions, such as Western and Chinese philosophy, has become a new trend of philosophical fashion in the late twentieth and early twenty-first centuries. Having learned from the past, contemporary comparative philosophers cautiously safeguard their comparative studies against two potential pitfalls, namely cultural universalism and cultural relativism. The Orientalism that assumed the superiority of the Occidental has become a memory of the past. The historical pendulum has apparently swung to the other extreme. The more recent (...)
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  17. Can a Daoist Sage Have Close Relationships with Other Human Beings?Joanna Iwanowska - 2017 - Diametros 52:23-46.
    This paper explores the compatibility between the Daoist art of emptying one’s heart-mind and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is to investigate (...)
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  18. Confucius: The Man and the Way of Gongfu by Peimin Ni. [REVIEW]Andrew Lambert Jr - 2017 - Philosophy East and West 68 (1):1-4.
    In Confucius: the Man and the Way of Gongfu, Peimin Ni offers an overview of the historical Confucius and his organic vision of how to live. Ni's motivation is that many comparable introductions are "simply repeating his life story and listing his main ideas". Ni insists that, "we have to get to the depth required by Confucius' thought", which will then explain why Confucius' influence has endured. The book is structured as six chapters, each focusing on one aspect of Confucius: (...)
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  19. The West, the Primacy of Linguistics, and Indology.Shyam Ranganathan - 2017 - In The Bloomsbury Research Handbook of Indian Ethics. London: Bloomsbury Academic. pp. 59-84.
    Why are we saddled with Eurocentric Interpretation, which results in the depiction of Nonwestern thought as religious, and bereft of serious moral theory, while the history of European thought is depicted as the content of secular reason? Interpretation as a mode of explanation is part and parcel with the dominant account of thought originating in Europe as the meaning of language. Interpretation is imperialistic. As it spreads, so too does the European outlook, rendering anything deviant inexplicable and mysterious. Orthodox Indology, (...)
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  20. The Western and Eastern Thought Traditions for Exploring the Nature of Mind and Life.Plamen L. Simeonov, Arran Gare, Koichiro Matsuno, Abir U. Igamberdiev & Denis Noble - 2017 - Progress in Biophysics and Molecular Biology 131:1-11.
    This is the editorial to the special edition of Progress in Biophysics and Molecular Biology on the role engagement with Eastern traditions of thought could play in the advancement of science generally and biology and the science of mind in particular.
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  21. Virtues and Roles in Early Confucian Ethics.Tim Connolly - 2016 - Confluence 4.
    Many passages in early Confucian texts such as the Analects and Mengzi are focused on virtue, recommending qualities like humaneness (ren 仁), righteousness (yi 義), and trustworthiness (xin 信). Still others emphasize roles: what it means to be a good son, a good ruler, a good friend, a good teacher, or a good student. How are these teachings about virtues and roles related? In the past decade there has been a growing debate between two interpretations of early Confucian ethics, one (...)
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  22. Role Epistemology: Confucian Resources for Feminist Standpoint Theory.Kevin DeLapp - 2016 - In Mathew A. Foust & Sor-Hoon Tan (eds.), Feminist Encounters with Confucius. Leiden: Brill Publishers. pp. 121-140.
    Defends a role-based theory of epistemic justification, integrating feminist and Confucian frameworks.
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  23. A Critical Survey of Some Recent Philosophical Research in China.Xingming Hu - 2016 - Philosophia 44 (4):971-998.
    In this paper, I survey some recent literature produced by the established Chinese philosophers who regularly publish in Chinese philosophy journals and work in Mainland China. Specifically, I review the recent research of these philosophers in two areas: Chinese Philosophy and epistemology. In each area, I focus on two topics that have caught the attention of a lot of Chinese philosophers. I argue that the Chinese philosophers’ research on these topics has two prevalent problems: (i) a lot of arguments they (...)
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  24. Bloomsbury Research Handbook of Chinese Philosophy and Gender.Ann A. Pang-White (ed.) - 2016 - Bloomsbury Academic.
    Covering the historical, social, political, and cultural contexts, The Bloomsbury Research Handbook of Chinese Philosophy and Gender presents a comprehensive overview of the complexity of gender disparity in Chinese thought and culture. -/- Divided into four main sections, an international group of experts in Chinese Studies write on Confucian, Daoist and Buddhist approaches to gender relations. Each section includes a general introduction, a set of authoritative articles written by leading scholars and comprehensive bibliographies, designed to provide the non-specialist with a (...)
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  25. The Philosophical Challenge From China, Edited by Bruya, Brian: Cambridge, MA: The MIT Press, 2015, Pp. Xxxi + 393, US$45. [REVIEW]John Ramsey - 2016 - Australasian Journal of Philosophy 94 (4):820-823.
    Reviews Brian Bruya's edited collection The Philosophical Challenge from China.
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  26. Book Review on The Philosophical Challenge From China. [REVIEW]Hans van Eyghen - 2016 - Comparative Philosophy 7 (1).
    In this paper, I review the book The Philosophical Challenge from China, edited by Brian Bruya. I critically discuss each of the 13 contributions.
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  27. Yinyang: The Way of Heaven and Earth in Chinese Thought and Culture ROBIN R. WANG New York: Cambridge University Press, 2012; Xii + 250 Pp., $27.99. [REVIEW]Erik Baldwin - 2015 - Dialogue 54 (1):196-197.
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  28. Wang Chong, Truth, and Quasi-Pluralism.Lajos L. Brons - 2015 - Comparative Philosophy 6 (1):129-148.
    In (2011) McLeod suggested that the first century Chinese philosopher Wang Chong 王充 may have been a pluralist about truth. In this reply I contest McLeod's interpretation of Wang Chong, and suggest "quasi-pluralism" (albeit more as an alternative to pluralism than as an interpretation of Wang Chong), which combines primitivism about the concept of truth with pluralism about justification.
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  29. The Philosophical Challenge From China.Brian Bruya (ed.) - 2015 - Cambridge, MA: MIT Press.
    This collection of new articles brings together major scholars working at the intersection of traditional Chinese philosophy and mainstream analytic philosophy. For some 2,500 years, China's best minds have pondered the human condition, and yet their ideas are almost entirely ignored by mainstream philosophers and philosophy programs. The proposed volume is intended to take a step in remedying that situation by directing sinological resources to current topics in philosophy and doing so in a manner that speaks to practicing philosophers. Contributions (...)
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  30. Care Ethics and Confucianism: Caring Through Li.Kelly M. Epley - 2015 - Hypatia 30 (4):881-896.
    The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is (...)
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  31. Aging, Equality, and Confucian Selves.Steven F. Geisz - 2015 - In Roger T. Ames Peter D. Hershock (ed.), Value and Values: Economics and Justice in an Age of Global Interdependence. University of Hawaii Press. pp. 483-502.
    Liberal democracy aims to treat all adult citizens as politically equal, at least in ideal cases: Once a citizen is over the age of majority, she is deemed a full-fledged member of the community and in theory has equal standing with all other adult citizens when it comes to making policy and participating in the political realm in general. I consider three questions: (1) Is there any plausible alternative to a standard "all adult citizens have equal political standing" model of (...)
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  32. Nature, Mystery, and Morality: A Daoist View.Ian James Kidd - 2015 - Religious Studies 51 (2):165-181.
    This paper argues that a sense of nature‘s mystery can inspire and inform ways of experiencing and engaging with natural places and creatures in a way that is deeply morally transformative. Focusing on Daoism, it is argued that engagement with natural places and creates can facilitate the cultivation of receptivity to a sense of nature‘s mystery in a way that gradually releases a person from stances and conceptions that are morally and ecologically objectionable. The paper closes by suggesting that a (...)
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  33. It’s Not Them, It’s You: A Case Study Concerning the Exclusion of Non-Western Philosophy.Amy Olberding - 2015 - Comparative Philosophy 6 (2).
    My purpose in this essay is to suggest, via case study, that if Anglo-American philosophy is to become more inclusive of non-western traditions, the discipline requires far greater efforts at self-scrutiny. I begin with the premise that Confucian ethical treatments of manners afford unique and distinctive arguments from which moral philosophy might profit, then seek to show why receptivity to these arguments will be low. I examine how ordinary good manners have largely fallen out of philosophical moral discourse in the (...)
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  34. Approaching Shan Shui Art Through Gadamer.Casey Rentmeester - 2015 - Confluence 1 (2).
    Shan Shui art is a traditional style of Chinese landscape painting that has had a lasting impact on Chinese culture. This paper attempts to view a masterpiece of this genre of art – the artwork entitled ›Hermit Dwelling in the Qingbian Mountains‹ by Wang Meng – from the perspective of Hans-Georg Gadamer’s philosophy of art in order to show how such an artwork can convey an ontological insight for those who experience it. Instead of viewing the artwork as simply an (...)
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  35. Netherworld Marriage in Ancient China: Its Historical Evolution and Ideological Background.Chunjun Gu & Keqian Xu - 2014 - Journal for the Study of Religions and Ideologies 13 (38):78-109.
    The netherworld marriage or the wedding for dead persons is a folk religious ritual in ancientChina. It is based on ancient Chinese folk belief of afterlife in the netherworld. Through a textual research and investigation based on relevant historical records and other ancient documents, as well as some archeological discoveries, this paper tries to give a brief account of the origin and development of netherworld marriage and its cultural and ideological background in ancient China. It finds that netherworld marriage might (...)
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  36. Perspectivism Narrow and Wide: An Examination of Nietzsche's Limited Perspectivism From a Daoist Lens.Casey Rentmeester - 2013 - Kritike 7 (1):1-21.
    Western liberal intellectuals often find themselves in a precarious situation with regard to whether or not they should celebrate and endorse Friedrich Nietzsche as a philosopher who we should all unequivocally embrace into our Western philosophical canon. While his critique of the Western philosophical tradition and his own creative insights are unprecedented and immensely important, his blatant inegalitarianism and remarks against women are often too difficult to stomach. This paper attempts to introduce Western philosophers to Chuang Tzu, a Chinese thinker (...)
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  37. Sebastien Billioud, Thinking Through Confucian Modernity: A Study of Mou Zongsan's Moral Metaphysics. Boston: Brill, 2011, 268 Pp. ISBN: 9789004215535. [REVIEW]Roberto Villasante - 2013 - Frontiers of Philosophy in China 8 (2):362-366.
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  38. Metaphysical Foundations of Knowledge and Ethics in Chinese and European Philosophy.Guo Yi, Chung-Ying Cheng, Asuman Lätzer-Lasar, Hans-Georg Moeller, Arran Gare, Sasa Josifovic, Paul Cobben, Günter Zöller, Christian Krijnen, Tilman Borsche, Ralph Weber & Richard N. Stichler (eds.) - 2013 - Paderborn: Wilhelm Fink.
    In the history of Chinese and European philosophy, metaphysics has played an outstanding role: it is a theoretical framework which provides the basis for a philosophical understanding of the world and the self. A theory of the self is well integrated in a metaphysical understanding of the totality of nature as a dynamic process of continuous changes. According to this view, the purpose of existence can be conceived of as the development and realization of the full potential given to the (...)
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  39. Preface: “My Way is Penetrated with One Unity”.Chung-Ying Cheng - 2012 - Journal of Chinese Philosophy 39 (1):1-2.
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  40. Learning Chinese Philosophy with Commentaries.Tim Connolly - 2012 - Teaching Philosophy 35 (1):1-18.
    The last two decades have seen a resurgence of interest in the study of classical Chinese texts by means of the subsequent commentaries. New versions of works like the Analects and Mencius that include selected commentaries have begun to appear, making some view about the value of commentaries necessary simply for picking which edition of a text to read. In this paper, I consider the potential role of the 2000-year-old commentarial tradition in the teaching and learning of Chinese philosophy. Given (...)
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  41. Friendship and Filial Piety: Relational Ethics in Aristotle and Early Confucianism.Tim Connolly - 2012 - Journal of Chinese Philosophy 39 (1):71-88.
    This article examines the origins of and philosophical justifications for Aristotelian friendship and early Confucian filial piety. What underlying assumptions about bonds between friends and family members do the philosophies share or uniquely possess? Is the Aristotelian emphasis on relationships between equals incompatible with the Confucian regard for filiality? As I argue, the Aristotelian and early Confucian accounts, while different in focus, share many of the same tensions in the attempt to balance hierarchical and familial associations with those between friends (...)
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  42. What Does Harmonious Regionalism Mean? 和谐地区主义的含义?.Rosita Dellios - 2012 - Http://Epublications.Bond.Edu.Au/Eassc_publications/26/.
    Harmonious regionalism from the perspective of Chinese philosophy is best expressed as an anti-hegemonic discourse that privileges wu-wei (actionless action) and yin-yang correlativity. These are framed within a larger Confucian-Socialist hybrid narrative, such as “win-win” policies that are advanced in various white papers, be they on China’s “peaceful development”, foreign aid or national defence. Through the use of social constructivism in Western International Relations theory, it is possible to ask whether China is a constructivist state in search of a correlative (...)
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  43. Wennei Wenwai: Zhongguo Sixiang Shi Zhong de Jingdian Quanshi 《文內文外:中國思想史中的經典詮釋》 (Intratextual and Extratextual: Interpretations of Chinese Classics in Chinese Intellectual History) – By Lo Yuet-Keung 勞悅強.Tze-Ki Hon - 2012 - Journal of Chinese Philosophy 39 (1):160-162.
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  44. Reply to Dan Robins’s Review.Ian Johnston - 2012 - Dao: A Journal of Comparative Philosophy 11 (2):267-269.
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  45. The End of Comparative Philosophy and the Task of Comparative Thinking (Review).Adam Loughnane - 2012 - Philosophy East and West 62 (3):433-436.
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  46. Chinese Philosophy.Haiming Wen - 2012 - Cambridge University Press.
    Chinese Philosophy provides a clear, accessible conception of the Chinese philosophical sensibility and its evolution throughout history.
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  47. A Synthetic Comprehension of the Way of Zhong in Early Confucian Philosophy.Keqian Xu - 2012 - Frontiers of Philosophy in China 7 (3):422-438.
    Zhong 中 is a very important philosophical concept in early Confucianism. Both the received ancient Confucian classics and the newly discovered ancient bamboo manuscripts tell us that adhering to the principle of zhong was an important charge that had been transmitted and inherited by early ancient Chinese political leaders from generation to generation. Confucius and his followers adopted the concept of zhong and further developed it into a sophisticated doctrine, which is usually called zhongdao 中道 (the Way of zhong) or (...)
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  48. Editor’s Discussion.Chung-Ying Cheng - 2011 - Journal of Chinese Philosophy 38 (2):330-330.
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  49. Obituary and Memory of Professor Kenneth K. Inada.Chung-Ying Cheng - 2011 - Journal of Chinese Philosophy 38 (2):331-331.
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  50. Remembering Mass: Response to Yang Xiaomei. [REVIEW]Chad Hansen - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):541-546.
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