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  1. Logic and Language in the Chuang Tzu.Wayne E. Alt - 1991 - Asian Philosophy 1 (1):61 – 76.
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  2. Abstraction, Ming-Shi and Problems of Translation.Zhiming Bao - 1987 - Journal of Chinese Philosophy 14 (4):419-444.
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  3. "Symbolic Reference" and Prognostication in the Yijing.James Behuniak Jr - 2005 - Journal of Chinese Philosophy 32 (2):223–237.
  4. The Really Hard Problem: Meaning in a Material World – By Owen Flanagan.James Behuniak - 2011 - Journal of Chinese Philosophy 38 (2):323-327.
  5. The Place of Chinese Logics in Comparative Logics: Chinese Logics Revisited.Walter Benesch - 1991 - Journal of Chinese Philosophy 18 (3):309-331.
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  6. Continuum Logic: A Chinese Contribution to Knowledge and Understanding in Philosophy and Science.Walter Benesch & Eduardo Wilner - 2002 - Journal of Chinese Philosophy 29 (4):471–494.
  7. Did Buddhism Ever Go East?: The Westernization of Buddhism in Chad Hansen's Daoist Historiography.Douglas L. Berger - 2011 - Philosophy East and West 61 (1):38-55.
    The scholarly career of Professor Chad Hansen has been devoted in large measure to an elucidation of the relationship between the classical Chinese language and the structure and aims of pre-Qin philosophical thought. His “mass-noun” hypothesis of classical Chinese thought, his notion of dao 道 as “guiding discourse,” and his clarifications of the significance of Mohism are marked achievements from which all of us have benefited immensely. In the opening chapters of A Daoist Theory of Chinese Thought, Hansen prefaces his (...)
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  8. The Emergence of Concepts of a Sentence in Ancient Greek and in Ancient Chinese Philosophy1.Richard Bosley - 1997 - Journal of Chinese Philosophy 24 (2):209-229.
  9. Hansen, Chad Language Utilitarianism-Comment.Rb Brandt - 1989 - Journal of Chinese Philosophy 16 (3-4):381-385.
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  10. Comments on Chad Hansen's "Language Utilitarianism".Richard B. Brandt - 1989 - Journal of Chinese Philosophy 16 (3-4):381-385.
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  11. Recognizing "Truth" in Chinese Philosophy.Lajos L. Brons - 2016 - Logos and Episteme 7 (3):273-286.
    The debate about truth in Chinese philosophy raises the methodological question How to recognize "truth" in some non-Western tradition of thought? In case of Chinese philosophy it is commonly assumed that the dispute concerns a single question, but a distinction needs to be made between the property of /truth/, the concept of TRUTH, and the word *truth*. The property of /truth/ is what makes something true; the concept of TRUTH is our understanding of /truth/; and *truth*· is the word we (...)
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  12. Contemporary Chinese Philosophy and Philosophical Analysis.Nicholas Bunnin - 2003 - Journal of Chinese Philosophy 30 (3-4):341-356.
  13. Some General Remarks on Negation and Paradox in Chinese Logic.Klaus Butzenberger - 1993 - Journal of Chinese Philosophy 20 (3):313-347.
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  14. A Return to Intellectual History: A New Approach to Pre-Qin Discourse on Name. [REVIEW]Feng Cao - 2008 - Frontiers of Philosophy in China 3 (2):213-228.
    Discussions of name during the pre-Qin and Qin-Han period of Chinese history were very active. The concept ming at that time can be divided into two categories, one is the ethical-political meaning of the term and the other is the linguistic-logical understanding. The former far exceeds the latter in terms of overall influence on the development of Chinese intellectual history. But it is the latter that has received the most attention in the 20th century, due to the influence of Western (...)
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  15. Naming and Regicide in the Annals, Version Préliminaire Non Pu–Bliée de «The Rhetorical Power of Naming: The Case of Regicide,».Defoort Carine - 1998 - Asian Philosophy 8:2.
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  16. The Conception of Language and the Use of Paradox in Buddhism and Taoism.Edward T. Ch'ien - 1984 - Journal of Chinese Philosophy 11 (4):375-399.
  17. Nirvana is Nameless.Chang Chung-Yuan - 1974 - Journal of Chinese Philosophy 1 (3‐4):247-274.
  18. Xunzi's Politicized and Moralized Philosophy of Language.Bo Chen - 2009 - Journal of Chinese Philosophy 36 (1):107-139.
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  19. The Debate on the Yan-Yi Relation in Chinese Philosophy: Reconstruction and Comments.Bo Chen - 2006 - Frontiers of Philosophy in China 1 (4):539-560.
    The debate on the yan-yi relation was carried out by Chinese philosophers collectively, and the principles and methods in the debate still belong to a living tradition of Chinese philosophy. From Yijing (Book of Changes), Lunyu (Analects), Laozi and Zhuangzi to Wang Bi, "yi" which cannot be expressed fully by yan (language), is not only "idea" or "meaning" in the human mind, but is also some kind of ontological existence, which is beyond yan and emblematic symbols, and unspeakable. Thus, the (...)
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  20. Preface: Chinese Logic as Threefold: Reference, Meaning and Use.Chung-Ying Cheng - 2012 - Journal of Chinese Philosophy 39 (3):325-326.
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  21. Reinterpreting Gongsun Longzi and Critical Comments on Other Interpretations.Chung-ying Cheng - 2007 - Journal of Chinese Philosophy 34 (4):537–560.
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  22. Philosophical Significance of Gongsun Long: A New Interpretation of Theory of Zhi as Meaning and Reference.Chung-Ying Cheng - 1997 - Journal of Chinese Philosophy 24 (2):139-177.
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  23. Logic and Language in Chinese Philosophy.Chung-Ying Cheng - 1987 - Journal of Chinese Philosophy 14 (3):285-307.
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  24. Remarks on Onto Logical and Trans-Ontological Foundations of Language.Chung-Ying Cheng - 1978 - Journal of Chinese Philosophy 5 (3):335-340.
  25. Chinese Philosophy and Symbolic Reference.Chung-ying Cheng - 1977 - Philosophy East and West 27 (3):307-322.
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  26. On Implication (Tse) and Inference (Ku) in Chinese Grammar and Chinese Logic.Chung-Ying Cheng - 1975 - Journal of Chinese Philosophy 2 (3):225-244.
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  27. On Zen (Ch'an) Language and Zen Paradoxes.Chung-Ying Cheng - 1973 - Journal of Chinese Philosophy 1 (1):77-102.
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  28. Language and Logic in Ancient China: Collected Papers on the Chinese Language and Logic.Janusz Chmielewski - 2009 - Pan.
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  29. The Neo-Mohist Conception of Bian (Disputation).Chaehyun Chong - 1999 - Journal of Chinese Philosophy 26 (1):1-19.
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  30. On Standards of Analogic Reasoning in the Late Chou.John S. Cikoski - 1975 - Journal of Chinese Philosophy 2 (3):325-357.
  31. Zhuangzi and Early Chinese Philosophy: Vagueness, Transformation and Paradox (Review).Aaron B. Creller - 2011 - Philosophy East and West 61 (2):385-388.
    Steve Coutinho's Zhuangzi and Early Chinese Philosophy: Vagueness, Transformation and Paradox, is a comparative philosophy project masterfully carried out on two levels, the methodological and the interpretive. Coutinho provides a translation of the Zhuangzi that is both contextually rooted and philosophically rich. Whether or not one agrees with Coutinho's interpretation, there is much to be gleaned from his book. The first few chapters create a meta-philosophical structure that the rest of the book puts to use. Given the lucid movement from (...)
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  32. Reasonable Action and Confucian Argumentation.A. S. Cua - 1973 - Journal of Chinese Philosophy 1 (1):57-75.
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  33. Some Aspects of Ethical Argumentation: A Reply to Daniel Dahlstorm and John Marshall.Antonio S. Cua - 1987 - Journal of Chinese Philosophy 14 (4):501-516.
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  34. Luo Ji Yu Yan Xie Zuo Lun Cong.Zhongguo Luo Ji Yu Yu Yan Han Shou da Xue - 1900 - Nan Kai da Xue Chu Ban She Xin Hua Shu Dian Tianjin Fa Xing Suo Fa Xing.
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  35. The Tao of Ethical Argumentation.Daniel Dahlstrom - 1987 - Journal of Chinese Philosophy 14 (4):475-485.
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  36. Language and the Tao: Some Reflections on Ineffability.Arthur C. Danto - 1973 - Journal of Chinese Philosophy 1 (1):45-55.
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  37. In Answer to Antony Flew: The Whiteness of Feathers and the Whiteness of Snow.Dan Daor - 1979 - Journal of Chinese Philosophy 6 (1):37-53.
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  38. On Whether the Buddhist 'Syllogism' (Par Rth Num Na) is a Sui Generis Inference.Douglas D. Daye - 1991 - Asian Philosophy 1 (2):175 – 183.
  39. Kurtz, Joachim, The Discovery of Chinese Logic.Carine Defoort - 2012 - Dao: A Journal of Comparative Philosophy 11 (4):527-532.
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  40. The Rhetorical Power of Naming: The Case of Regicide.Carine Defoort - 1998 - Asian Philosophy 8 (2):111 – 118.
    The traditional reading of ancient Chinese texts focuses on their content rather than their modes of expression: truth is considered a given, of which language is merely the expression. This approach misses out on a predominant way of arguing in Chinese texts, namely to evaluate the situation by (re) naming it. A discussion of four textual fragments (up to the 2nd century BC) concerning the topic of regicide illustrates different degrees of this type of argumentation. Among philosophers discussion occurs in (...)
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  41. The Ontological Power of Speech.Eliot Deutsch - 1985 - Journal of Chinese Philosophy 12 (2):117-129.
  42. Refining Discourse: Language, Authority and Community in Ancient China and Greece.John Lindsay Dye - 2002 - Dissertation, University of Hawai'i
    Chapter 13.3 of the Confucian Analects proposes an intriguing solution to the problem of government: zhengming, conventionally translated "rectification of names." Confucius suggests that we should be particularly mindful of the vocabulary we use in conversing with one another, as it plays an important role in shaping our communities and values. Language is not simply a transparent medium for the conveyance of information. Rather, it furnishes a complex and subtle form of discourse that affirms and reinforces certain values while neglecting (...)
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  43. Moral Contagion and Logical Persuasion in the Mozi.Owen Flanagan - 2008 - Journal of Chinese Philosophy 35 (3):473-491.
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  44. A Set Theory Analysis of the Logic of the I Ching.Jesse Fleming - 1993 - Journal of Chinese Philosophy 20 (2):133-146.
  45. Coutinho, Steve, Zhuangzi and Early Chinese Philosophy: Vagueness, Transformation, and Paradox. [REVIEW]Alan Fox - 2009 - Dao: A Journal of Comparative Philosophy 8 (2):209-211.
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  46. Book Review of Hsueh-Li Cheng's Empty Logic: Madhyamike Buddhism From Chinese Sources. [REVIEW]Alan Fox - 1986 - Journal of Chinese Philosophy 13 (3):361-364.
  47. More Mohist Marginalia: A Reply to Makeham on Later Mohist Canon and Explanation B 67.Chris Fraser - manuscript
    This note responds to an interpretation of Mohist Canon and Explanation B 671 published by John Makeham some years ago.2 Makeham’s interpretation makes significant contributions to our understanding of this passage, especially in calling attention to problems with two influential previous interpretations, those of A. C. Graham and Chad Hansen.3 Yet his reading presents difficulties of its own, which I will attempt to rectify here.
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  48. Distinctions, Judgment, and Reasoning in Classical Chinese Thought.Chris Fraser - 2013 - History and Philosophy of Logic 34 (1):1-24.
  49. Truth In Moist Dialectics.Chris Fraser - 2012 - Journal of Chinese Philosophy 39 (3):351-368.
    The article assesses Chad Hansen's arguments that both early and later Moist texts apply only pragmatic, not semantic, terms of evaluation and treat “appropriate word or language usage,” not semantic truth. I argue that the early Moist “three standards” are indeed criteria of a general notion of correct dao 道 , not specifically of truth. However, as I explain, their application may include questions of truth. I show in detail how later Moist texts employ terms with the same expressive role (...)
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  50. Mohist Canons.Chris Fraser - 2008 - Stanford Encyclopedia of Philosophy.
    The Mohist Canons are a set of brief statements on a variety of philosophical and other topics by anonymous members of the Mohist school , an influential philosophical, social, and religious movement of China's Warring States period (479-221 B.C.). [1] Written and compiled most likely between the late 4th and mid 3rd century B.C., the Canons are often referred to as the “later Mohist” or “Neo-Mohist” canons, since they seem chronologically later than the bulk of the Mohist writings, most of (...)
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1 — 50 / 156