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  1. Extension of Family Resemblance Concepts as a Necessary Condition of Interpretation Across Traditions.Jaap Van Brakel & Lin Ma - 2015 - Dao: A Journal of Comparative Philosophy 14 (4):475-497.
    In this paper we extend Wittgenstein’s notion of family resemblance to translation, interpretation, and comparison across traditions. There is no need for universals. This holds for everyday concepts such as green and qing 青, philosophical concepts such as emotion and qing 情, as well as philosophical categories such as form of life and dao 道. These notions as well as all other concepts from whatever tradition are family resemblance concepts. We introduce the notion of quasi-universal, which connects family resemblance concepts (...)
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  2. Why Is Establishing Democracy So Difficult in China?: The Challenge of China's National Identity Question.He Baogang - 2003 - Contemporary Chinese Thought 35 (1):71-92.
    China now faces a national identity problem, that is, sections of the national population do not identify with the Chinese nation-state in which they live. Tibetans, for example, endeavor to create their own political identity through the reconstruction of a Tibetan cultural and ethnic identity. China's national identity problem also involves the question of reunification with Taiwan. In Taiwan, both the Guomindang and the Democratic Progressive Party governments have refused to reunify with China. The question of Taiwan and Tibet are (...)
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  3. Structure and Meaning: Roger Ames's Interpretation of the Daodejing and a Structuralist Daodejing.Liu Zengguang - 2010 - Contemporary Chinese Thought 41 (3):88-95.
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  4. An Analysis of the Greatest Amount of Information and the Most Effective Language Communication Based on Several Examples From Modern Chinese: Notes of a Sociolinguist.Chen Yuan - 2004 - Contemporary Chinese Thought 35 (3):53-72.
    Information is a sequence of signals arranged in accordance with a certain method. In the practice of social language communication, this sequence of signals should also have meaning.
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  5. Problems Concerning the Rearrangement, Interpretation, and Orientation of the Ancient Preface to the Poetry.Jiang Guanghui - 2008 - Contemporary Chinese Thought 39 (4):30-48.
  6. The Image Level and Artistic Sedimentation.Li Zehou - 1999 - Contemporary Chinese Thought 31 (2):77-88.
    If we say that on the level of form, works of art correspond to the humanization of sense perception in the human psychology, then on the level of the image, they correspond on the whole to the humanization of desire. As a result, their aesthetic effect is manifested as artistic sedimentation.
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  7. Concerning the "Walking Out of the ‘Doubting of Antiquity’ Era" Issue.Liu Qiyu - 2002 - Contemporary Chinese Thought 34 (2):58-74.
    Gu Jiegang devoted the energies of his lifetime to researching and debating many of the major books and records of ancient China, and advocated the well-known theory of "doubting of antiquity in order to discriminate the false". The objective of the project was to give the ancient writings back their true features, revealing the true spirit of China's traditional culture, and preventing the latter from being confused and corrupted by false theories. His achievements are clear and indisputable. Just as the (...)
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  8. The Book of Changes (Yi Jing) and the Mode of Thinking of Chinese Medicine.Zhang Qicheng - 2008 - Contemporary Chinese Thought 39 (3):39-58.
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  9. Caught Between Embracing Modernity and Reviving the Past: A Critique of Jiang Qing's "Political Ruism".Jiang Xiaojun - 2013 - Contemporary Chinese Thought 45 (1):21-39.
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  10. On Jiang Qing: Guest Editor's Introduction.David Elstein - 2013 - Contemporary Chinese Thought 45 (1):3-8.
    Jiang Qing's proposal of the kingly way is probably the most detailed Chinese alternative to both the current PRC regime and liberal democracy. The nucleus of the kingly way is the idea of threefold legitimacy : a government must have sacred, popular, and historical-cultural legitimacy. For Jiang, this is a universal and invariant political principle, though how it is realized in concrete political institutions varies according to culture. Jiang is critical of democracy for emphasizing only popular legitimacy and neglecting the (...)
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  11. Eating Cold Food, Changing Old Fire for New, and Celebrating Easter.Pang Pu - 2008 - Contemporary Chinese Thought 40 (4):24-29.
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  12. On Family Background: Editor's Note.Yu Luoke - 2001 - Contemporary Chinese Thought 32 (4):17-36.
    At present, the movement throughout middle schools in Beijing seems to be on the verge of death. Despite the hard efforts by the rebels, somehow the masses still have not been aroused to action, and the bourgeois reactionary line remains as strong as ever. This phenomenon has puzzled many comrades and has caused them to wonder: What on earth is it that has so effectively impeded the criticism of the bourgeois reactionary line?
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  13. The Discursive Turn of "Revolution" and the Revolutionary Turn of "Discourse": From the Late Qing to the End of the 1920s.Chen Jianhua - 2012 - Contemporary Chinese Thought 44 (1):8-35.
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  14. Kang Youwei, Chen Huanzhang, and the Confucian Society.Gan Chunsong - 2012 - Contemporary Chinese Thought 44 (2):16-38.
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  15. The Religious Nature of Confucianism in Contemporary China's "Cultural Renaissance Movement": Guest Editors' Introduction.Zhou Yiqun & Gan Chunsong - 2012 - Contemporary Chinese Thought 44 (2):3-15.
    The old, controversial question of whether Confucianism is a religion or not has reemerged as a central issue in contemporary China's "Cultural Renaissance Movement." The papers in this issue offer a glimpse of some notable scholarly views in recent discussions on the religious properties of Confucianism and the possibility of the religious transformation of Confucianism. The major topics include the competition between Confucianism and Christianity, the necessity to establish Confucianism as a state religion, the conception of fashioning Confucianism as a (...)
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  16. Metaphysics: Reconstruction and Reflection.Yang Guorong - 2012 - Contemporary Chinese Thought 43 (4):7-26.
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  17. The Maturation of the Self and the Refinement of Things: The Generation of the World of Meaning.Yang Guorong - 2012 - Contemporary Chinese Thought 43 (4):51-85.
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  18. The Rise of Confucian Ritualism in Late Imperial China.Ron-Guey Chu & Kai-Wing Chow - 1997 - Philosophy East and West 47 (3):444.
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  19. The Recovery of Philosophy in America: Essays in Honor of John Edwin Smith.Russell B. Goodman, Thomas P. Kasulis & Robert Cummings Neville - 1999 - Philosophy East and West 49 (4):519.
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  20. Emotions in Asian Thought: A Dialogue in Comparative Philosophy.Alan K. L. Chan, Joel Marks & Roger T. Ames - 1998 - Philosophy East and West 48 (1):176.
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  21. Alternative Modernity: The Technical Turn in Philosophy and Social Theory.Ashok Malhotra & Andrew Feenberg - 1997 - Philosophy East and West 47 (4):605.
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  22. A Review of "Explorations in Early Chinese Cosmology". [REVIEW]Roger T. Ames - 1988 - Philosophy East and West 38 (1):68.
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  23. Madhyamika Thought in China.Whalen Lai & Ming-Wood Liu - 1996 - Philosophy East and West 46 (3):415.
  24. Transcendence and Divine Passion: The Queen Mother of the West in Medieval China.Russell Kirkland & Suzanne E. Cahill - 1996 - Philosophy East and West 46 (3):418.
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  25. The Meaning and End of Religion: A New Approach to the Religious Traditions of Mankind. [REVIEW]K. L. Seshagiri Rao - 1962 - Philosophy East and West 18 (1/2):85-91.
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  26. Mysticism and Modern Perspective. [REVIEW]Walter Houston Clark - 1964 - Philosophy East and West 14 (1):59.
  27. New Frontiers in East-West Philosophies of Education, Indian Philosophy of Education. [REVIEW]Robert W. Clopton - 1964 - Philosophy East and West 14 (1):78.
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  28. The Water Margin, Moral Criticism, and Cultural Confrontation.William Sin - 2017 - Dao: A Journal of Comparative Philosophy 16 (1):95-111.
    The Water Margin is one of the four great classical novels of China. It describes how people from different walks of life were driven to become outlaws as a result of poor governance and widespread corruption. These outlaws have been regarded by some commentators as heroes, despite the fact that they perform wanton killing, over retribution, and cannibalism. Liu Zaifu 劉再復 argues that the novel has contributed to the moral downfall of the Chinese people. In this essay, I put forward (...)
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  29. Puett, Michael, and Christine Gross-Loh, The Path: What Chinese Philosophers Can Teach Us About the Good Life: New York: Simon and Schuster, 2016, Xvi + 204 Pages.Paul D’Ambrosio - 2017 - Dao: A Journal of Comparative Philosophy 16 (1):139-143.
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  30. Muller, A. Charles, Korea’s Great Buddhist-Confucian Debate: The Treatises of Chong Tojon and Hamho Tuktong : Honolulu: University of Hawaii Press, 2015, 181 Pages.S. Nelson Eric - 2017 - Dao: A Journal of Comparative Philosophy 16 (1):133-137.
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  31. Trinity Theology and the Gift Economy of Forming a Spiritual Authority.Xia Kejun - 2016 - Contemporary Chinese Thought 47 (4):270-285.
    Inspired by French scholar Marie-José Mondzain, this paper deals with the Holy Spirit and how the gift of the Spirit can provide for a different authority and economy. Xia also deals with the concept of icons and the Chinese concept of “face,” touching upon issues of identity and authority, and giving three Kantian “imperatives” for “spiritual” gift giving in the Chinese context.
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  32. Neo‐Confucianism and Zhou Dunyi's Philosophy.Ludovica Gallinaro - 2017 - Philosophy Compass 12 (1):e12392.
    Using a term coined by the contemporary Chinese philosopher Mou Zongsan, we could define Zhou Dunyi's thought in terms of ‘moral metaphysics’. Zhou Dunyi, a thinker who lived in Northern Song period, developed a philosophy that shows an ontological link between the cosmic order of the universe and the human moral reality. His contribution consists of two short works, Penetrating the Book of Changes and Discussion of the Supreme Polarity Diagram. These works played a fundamental role in creating the metaphysical (...)
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  33. Wandering Beneath Sacred Canopies: Robert C. Neville's Systematic Theology.David Chai - 2017 - Philosophy East and West 67 (1):267-273.
    Robert Neville’s three-volume set, Philosophical Theology, is a work of considerable physical heft and remarkable intellectual scope, a magnum opus that redefines how we understand religion and its place in the interconnected world of today: “Religion is human engagement of ultimacy expressed in cognitive articulations, existential responses to ultimacy that give ultimate definition to the individual and community, and patterns of life and ritual in the face of ultimacy”. This new definition is necessitated by the fact that “the ultimate reality (...)
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  34. Chinese Metaphysics and Its Problems Ed. By Chenyang Li and Franklin Perkins.Robert Cummings Neville - 2017 - Philosophy East and West 67 (1):280-282.
    Roger T. Ames begins his contribution to Chenyang Li and Franklin Perkins’ edited volume Chinese Metaphysics and Its Problems with this scene from Charles Dickens’ Pickwick Papers, chapter 51: “They [a set of literary articles written for the Eatanswill Gazette] appeared in the form of a copious review of a work on Chinese metaphysics, Sir,” said Pott. “Oh,” observed Mr. Pickwick; “from your pen, I hope?” “From the pen of my critic, Sir,” rejoined Pott, with dignity. “An abstruse subject, I (...)
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  35. The Relationship Between Eastern Ecoaesthetics and Western Environmental Aesthetics.Allen Carlson - 2017 - Philosophy East and West 67 (1):117-139.
    Over the last few decades, a renewed interest in the philosophical study of the aesthetic appreciation of nature has developed within Western analytic aesthetics.1 In philosophical aesthetics, especially in North America and Western Europe, the resultant field of research is generally known as ‘environmental aesthetics.’2 More recently, a related area of philosophical study has arisen in the East, primarily in China. However, in this case, the field of research is typically called ‘ecological aesthetics’ or, as it is also labeled, ‘ecoaesthetics’.3 (...)
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  36. Walking Forward Reflectively: Zhao Fusan's Intellectual Journey Since the 1980s: Guest Editor's Introduction.Lauren F. Pfister - 2012 - Contemporary Chinese Thought 43 (3):3-12.
    The subject of this issue is Zhao Fusan, a Shanghaiborn Christian pastor and intellectual who has lived in exile since the Tiananmen Square crackdown in 1989. As a scholar of world religions and vice president of the Chinese Academy of Social Sciences, Zhao in the mid-1980s authored a sympathetic Marxian interpretation of the role of religion that has had a lasting impact in the PRC. In exile, Zhao's major projects have included Chinese editions of important works on early Christianity and (...)
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  37. The Concept of Religion in China and the West.Vincent Goossaert - 2005 - Diogenes 52 (1):13-20.
    The religious question in China, which is today marked by various conflicts between the state and unrecognized confessional organizations, can be understood only in a historical perspective. In particular the adoption early in the 20th century of a notion of religion coming directly from the West, and narrowly defined, has justified a policy that grants a relative but controlled freedom to five great religions while actively condemning others, which are seen as ‘superstitions’. The article details the implications of this notion (...)
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  38. Nihon Jukyo Shi.Mototaråo Ichikawa - 1989 - Toa Gakujutsu Kenkyukai Hatsubaimoto Kyuko Shoin.
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  39. Technological Activity and Philosophical Thought.Zou Qing - 1989 - Chinese Studies in Philosophy 21 (2):32.
    Our age has often been called "an age of technology." However, somewhat ironically, our philosophy, as the crystallization of the spirit of any age, has done little to study the issues of technology, and its understanding of technology itself is very superficial. The reason is not that there are no philosophical questions worth investigating in technology, or that the technological mode of thought is not worth reflecting upon from the angle of philosophy. Rather, as some Western philosophers have pointed out, (...)
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  40. Scientific Method and Logical Categories in Ancient China.Feng Qi - 1986 - Chinese Studies in Philosophy 18 (2):3.
    What is the special characteristic of Chinese logical thinking? This is a question of great theoretical and practical significance that merits serious investigation.
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  41. The Function of Color Language; Part I.Zhu Jingqing & Li Jiaquan - 1997 - Chinese Studies in Philosophy 28 (4):53-91.
    People in modern society are often unsure and perplexed by their identity: "Who am I?," "Where am I from?," "What do I want?," and "Where am I going?" are universal questions that have become quite fashionable in contemporary society. Yet such inquiries are by no means limited to the modern age; they have been posed by humankind since ancient times over the centuries. Perhaps the earliest people to ask such questions lived in primitive society.
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  42. Nationalism and Cosmopolitanism.He Qing - 1997 - Chinese Studies in Philosophy 28 (3):75-80.
    Recently I had the opportunity to read once again, thoroughly and carefully, the book entitled La défaite de la pensée 1 written by the French philosopher Alain Finkielkraut. This book provides a historical critique of the development of thought in the West since the Enlightenment through the interweaving of the two threads of "national spirit" and "cosmopolitanism", and the mutual interaction between them.
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  43. Discussions on Problems of Logic.Ma T'E. - 1969 - Chinese Studies in Philosophy 1 (1):55.
    In recent years, discussions on problems of logic in Chinese academic circles have basically demonstrated two different and opposing views. These two different and opposing views, in the final analysis, manifest two different academic roads.
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  44. Class Nature and Continuity in Morality.Chang Tai-Nien - 1971 - Chinese Studies in Philosophy 2 (4):268.
    Recent historical studies in Chinese philosophy have encountered problems on the nature of continuity in philosophical thought and on how to carry on philosophical inheritance. These problems include that of the nature of inheritance in ethical thought.
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  45. Systems, the Laws of Systems, and the Systems Method.Wang Yu - 1985 - Chinese Studies in Philosophy 17 (1):3.
    In 1937, at a philosophical symposium chaired by Charles Morris at the University of Chicago in the United States, Von Bertalanffy, an Austrian-American philosopher, announced the imminent establishment of a new field of knowledge, which he called a general theory of systems. In the wake of that proclamation, there emerged, in the world outside of China, a wave of enthusiasm that could be called systems mania. In 1978, Comrade Qian Xueshen and two others published in Wen hui bao an article (...)
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  46. A Tentative Discussion of Moral Rights.Cheng Lixian - 1985 - Chinese Studies in Philosophy 17 (1):91.
    Editor's comment: A prevalent viewpoint in the study of ethics holds that in the consideration of morality, one should confine oneself to the discussion of obligations, and that the subject of rights belongs to the realm of law. This article by Comrade Cheng Lixian proposes an alternate view; in it he suggests that rights and obligations are inseparable from one another, and to discuss moral obligations without discussing moral rights would be partial and incomplete. We surmise that such a discussion (...)
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  47. Analogy and Association.Lin Dingyi - 1985 - Chinese Studies in Philosophy 16 (4):92.
    Analogy is not a method of logical reasoning but a method of conjecture. This is because the conclusion of logical reasoning in its true sense must be drawn inevitably from its premise through a certain logical process. But analogy does not have this characteristic. Therefore, in the sense of modern logic, analogy is generally not recognized as a logical method. It was in this sense that Einstein stressed that from experiential facts to theory there was no passage for logic. Of (...)
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  48. On the Principle of Treating Scientific Understanding as a Whole.Lu Guochen - 1986 - Chinese Studies in Philosophy 18 (1):28.
    We have encountered, in the realm of contemporary scientific knowledge and comprehension, a whole series of new problems that cut across a multiplicity of fields and disciplines. Such problems include, for example, questions of ecology and energy resources; there are also enterprise-management problems, economic planning problems, as well as problems having to do with mass transit in urban areas. People have carried out many investigations and much research on these problems, and when they have applied their understanding to direct them (...)
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  49. On the Aesthetic Significance of Wang Fuzhi's Theory of the Unity of Poetry and Music, with Criticisms of Certain Biases in the Study of His Theory of Poetics.Zhang Jiemo - 1990 - Chinese Studies in Philosophy 21 (3):26.
    In recent years, studies on Wang Fuzhi's theory of poetics have tended to emphasize his depiction of circumstantial relationships. After reading Wang Fuzhi's theoretical writings on poetry, this author has come to believe that the proposition, "Poetry and music derive from the same principle" [shi yue zhi li yi],1 is also one of the fundamental perspectives in Wang Fuzhi's theory of poetry and song-making. Wang Fuzhi clearly described the relationship between poetry and music as one in which "music and poetry (...)
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  50. The "Self" Begins to Awake: On the Philosophical Thought of Gong Zizhen.Feng Qi - 1989 - Chinese Studies in Philosophy 21 (1):50.
    In Europe, as the transition was made from the Middle Ages to the modern age, there was an upheaval of the ideological current of humanism . A struggle against the rule of the church and of feudal autocracy was launched, and with it there was the beginning of the awareness of "self." This had a tremendously deep influence on the development of modern philosophy in Europe. In China, too, a similar process was experienced. On the eve of the Opium War, (...)
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