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Summary  Chinese political philosophy section covers many themes and issues in major schools of thought in ancient China like Confucianism, Daoism, Legalism, Mohism and their later development, as well as modern encounter with the West Philosophy and debate. The major themes include but not limited, human-Heaven harmony,  human relationships, rule of virtue, the way of political, state and society, law and order, sagely politics, etc.
Key works political, Confucianism, Daoism, Legalism, Mohism, Buddhism, virtue, sage-hood, law.
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  1. On How to Construct a Confucian Democracy for Modern Times.Roger T. Ames - 2017 - Philosophy East and West 67 (1):61-81.
    In his new book, Confucian Perfectionism: A Political Philosophy for Modern Times, Joseph Chan observes that Confucianism from its inception has suffered from a gap between its lofty aspirations and its historical reality—that is, there has been a severe discrepancy between its strong and resilient regulative ideals and a persistent pattern of traditionally weak social and governmental institutions and their practices. To overcome this historical disparity, Chan argues that contemporary Confucians should draw upon Western liberal institutions to the extent that (...)
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  2. Is Political Taoism Anarchism?Roger T. Ames - 1983 - Journal of Chinese Philosophy 10 (1):27-47.
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  3. A Response to Fingarette on Ideal Authority in the Analects.Roger T. Ames - 1981 - Journal of Chinese Philosophy 8 (1):51-57.
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  4. 'The Art of Rulership' Chapter of the Huai Nan Tzu: A Practicable Taoism.Roger T. Ames - 1981 - Journal of Chinese Philosophy 8 (2):225-244.
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  5. Jenco, Leigh K., Making the Political: Founding and Action in the Political Theory of Zhang Shizhao. [REVIEW]Loubna Amine - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):399-403.
  6. Contemporary Confucian and Islamic Approaches to Democracy and Human Rights.Stephen Angle - 2013 - Comparative Philosophy 4 (1):7-41.
    Both Confucian and Islamic traditions stand in fraught and internally contested relationships with democracy and human rights. It can easily appear that the two traditions are in analogous positions with respect to the values associated with modernity, but a central contention of this essay is that Islam and Confucianism are not analogous in this way. Positions taken by advocates of the traditions are often similar, but the reasoning used to justify these positions differs in crucial ways. Whether one approaches these (...)
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  7. A Confucian Constitutional Order: How China's Ancient Past Can Shape Its Political Future by Jiang Qing, Translated by Edmund Ryden, Edited by Daniel A. Bell and Ruiping Fan (Review).Stephen C. Angle - 2014 - Philosophy East and West 64 (2):502-506.
    How important is Jiang Qing, whose extraordinary proposals for political change make up the core of the new book A Confucian Constitutional Order: How China’s Ancient Past Can Shape Its Political Future? In his Introduction to the volume, co-editor Daniel Bell maintains that Jiang’s views are “intensely controversial” and that conversations about political reform in China rarely fail to turn to Jiang’s proposals. At least in my experience, this is something of an exaggeration. Chinese political thinking today is highly pluralistic, (...)
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  8. Fred Dallmayr and Zhao Tingyang, Eds. Contemporary Chinese Political Thought: Debates and Perspectives. [REVIEW]Stephen C. Angle - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):111-115.
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  9. 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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  10. China: The Political Philosophy of the Middle Kingdom.Tongdong Bai - 2012 - Zed Books.
    But what is the message of China's rise as an economic and political power? Tongdong Bai addresses this pressing question by examining the history of political theories and practices from China's past, and showing how it impacts upon the present. Chinese political traditions are often viewed as "authoritarian" (in contrast with "Western" democratic traditions), but the historical reality is much more complex and there is a need to understand the political values shaping China. Bai argues that the debates between China's (...)
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  11. Preliminary Remarks: Han Fei Zi—First Modern Political Philosopher?Tongdong Bai - 2011 - Journal of Chinese Philosophy 38 (1):4-13.
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  12. What to Do in an Unjust State?: On Confucius's and Socrates's Views on Political Duty. [REVIEW]Tongdong Bai - 2010 - Dao: A Journal of Comparative Philosophy 9 (4):375-390.
    Confucius argued for the centrality of the superior man’s political duty to his fellow human beings and to the state, while Socrates suggested that the superior man (the philosopher) may have no such political duty. However, Confucius also suggested that one not enter or stay—let alone save—a troubled state, while Socrates stayed in an unjust state, apparently fulfilling his political duty to the state by accepting an unjust verdict. In this essay, I will try to show how Confucius could solve (...)
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  13. Four Models of the Relationship Between Confucianism and Democracy.H. E. Baogang - 2010 - Journal of Chinese Philosophy 37 (1):18-33.
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  14. Confucian Liberalism and Western Parochialism: A Response to Paul A. Cohen.Wm Theodore De Bary - 1985 - Philosophy East and West 35 (4):399 - 412.
  15. Ends and Rebirths: An Interview with Daniel Bell.Peter Beilharz - 2006 - Thesis Eleven 85 (1):93-103.
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  16. Jiang Qing's Political Confucianism.Daniel A. Bell - 2011 - In Ruiping Fan (ed.), The Renaissance of Confucianism in Contemporary China. Springer. pp. 139--152.
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  17. Toward Meritocratic Rule in China?: A Response to Professors Dallmayr, Li, and Tan.Daniel A. Bell - 2009 - Philosophy East and West 59 (4):554-560.
    Let me first thank the critics for their insightful contributions to the debate. I hesitate to call the three professors “critics” since the areas of agreement may outweigh the areas of disagreement. But I should focus on areas of disagreement to further the debate, and that’s what I’ll try to do here. I’ll begin with a few remarks about methodology, then attempt to clarify my own view regarding democracy with “Confucian characteristics,” and my response will conclude with some reflections on (...)
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  18. 6. Taking Elitism Seriously: Democracy with Confucian Characteristics.Daniel A. Bell - 2006 - In Beyond Liberal Democracy: Political Thinking for an East Asian Context. Princeton University Press. pp. 152-179.
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  19. Beyond Liberal Democracy: Political Thinking for an East Asian Context.Daniel A. Bell - 2006 - Princeton University Press.
    Is liberal democracy appropriate for East Asia? In this provocative book, Daniel Bell argues for morally legitimate alternatives to Western-style liberal democracy in the region. Beyond Liberal Democracy, which continues the author's influential earlier work, is divided into three parts that correspond to the three main hallmarks of liberal democracy--human rights, democracy, and capitalism. These features have been modified substantially during their transmission to East Asian societies that have been shaped by nonliberal practices and values. Bell points to the dangers (...)
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  20. East Meets West: Human Rights and Democracy in East Asia.Daniel A. Bell - 2000 - Princeton University Press.
    Is liberal democracy a universal ideal? Proponents of "Asian values" argue that it is a distinctive product of the Western experience and that Western powers shouldn't try to push human rights and democracy onto Asian states. Liberal democrats in the West typically counter by questioning the motives of Asian critics, arguing that Asian leaders are merely trying to rationalize human-rights violations and authoritarian rule. In this book--written as a dialogue between an American democrat named Demo and three East Asian critics--Daniel (...)
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  21. Beyond Liberal Democracy : A Debate on Democracy and Confucian Meritocracy.Fred Dallmayr Chenyang Li Sor-hoon Tan Daniel A. Bell - 2009 - Philosophy East and West 59 (4):p. 523.
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  22. Taoism and Western Anarchism.Frederic L. Bender - 1983 - Journal of Chinese Philosophy 10 (1):5-26.
  23. Wang Yangming and Bushidō: Japanese Nativization and its Influences in Modern China.Oleg Benesch - 2009 - Journal of Chinese Philosophy 36 (3):439-454.
  24. Extraterritoriality: Outside the Subject, Outside the State.Robert Bernasconi - 2008 - Journal of Chinese Philosophy 35 (s1):167-181.
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  25. The Metaphysics of Freedom.Bernard Berofsky - 1977 - Journal of Chinese Philosophy 4 (2):161-186.
  26. Autonomy and Interdependence: A Dialogue Between Liberalism and Confucianism.Andrew Brennan & Ruiping Fan - 2007 - Journal of Social Philosophy 38 (4):511–535.
  27. He, Huaihong 何懷宏, Hereditary Society 世襲社會. Beijing 北京: Peking University Press, 北京大學出版社, 2011, 246 Pages; and Selection Society 選舉社會. Beijing 北京: Peking University Press, 北京大學出版社, 2011, 372 Pages. [REVIEW]Zhen Cai - 2012 - Dao: A Journal of Comparative Philosophy 11 (2):247-252.
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  28. Confucian Rituals and the Technology of the Self: A Foucaultian Interpretation.Hahm Chaibong - 2001 - Philosophy East and West 51 (3):315-324.
    At first, the disciplined, proper, and moralistic Confucian might seem a far cry from the free, independent, and spontaneous individual of liberalism. However, Confucian self-discipline and ritual propriety are quite suitable for a democratic society. Liberal political theories privilege individual freedom, but there is little in them that deals with concrete ways in which this freedom can be exercised. Confucian theories of self-discipline and ritual propriety can fill this gap in liberal theory. Michel Foucault's investigations of Ancient Greek and Roman (...)
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  29. Democracy and Meritocracy: Toward a Confucian Perspective.Joseph Chan - 2007 - Journal of Chinese Philosophy 34 (2):179–193.
  30. Moral Autonomy, Civil Liberties, and Confucianism.Joseph Chan - 2002 - Philosophy East and West 52 (3):281-310.
    Three claims are defended. (1) There is a conception of moral autonomy in Confucian ethics that to a degree can support toleration and freedom. However, (2) Confucian moral autonomy is different from personal autonomy, and the latter gives a stronger justification for civil and personal liberties than does the former. (3) The contemporary appeal of Confucianism would be strengthened by including personal autonomy, and this need not be seen as forsaking Confucian ethics but rather as an internal revision in response (...)
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  31. Three Political Confucianisms and Half a Century.Albert H. Y. Chen - unknown
    Modern Chinese intellectual history was dominated by rejection and criticism of much of Chinese traditional culture and thought in general and of Confucianism in particular. Chinese communism was one of the products of the May Fourth tradition of radical anti-traditionalist thought. So was Chinese liberalism, which however failed to exert significant influence on Chinese politics and society in the mainland, nor on the island of Taiwan during the authoritarian era of one-party rule by the Nationalist Party. In the early twenty-first (...)
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  32. Is Confucianism Compatible with Liberal Constitutional Democracy?Albert H. Y. Chen - 2007 - Journal of Chinese Philosophy 34 (2):195–216.
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  33. Ru Jia Chuan Tong Yu Ren Quan, Min Zhu Si Xiang.Qizhi Chen (ed.) - 2004 - Qi Lu Shu She.
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  34. Law, Humanity, and Reason: The Chinese Debate, the Habermasian Approach, and a Kantian Outcome.Xunwu Chen - 2013 - Asian Philosophy 23 (1):100-114.
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  35. Justice: The Neglected Argument and the Pregnant Vision.Xunwu Chen - 2009 - Asian Philosophy 19 (2):189 – 198.
    Countering the present trend in the discourse on justice wherein human reason is perceived and marginalized as an embarrassment to justice and the trend to reject the concept of formal justice, this paper argues that there is formal justice and the essence of justice is setting things right and setting righteousness to stand straight. By this token, justice means the rule of reason, not the rule of power and desire, and the ethics of justice differs fundamentally from the ethics of (...)
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  36. Reason and Feeling: Confucianism and Contractualism.Xunwu Chen - 2002 - Journal of Chinese Philosophy 29 (2):269–283.
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  37. Justice as a Constellation of Fairness, Harmony and Righteousness.Xunwu Chen - 1997 - Journal of Chinese Philosophy 24 (4):497-519.
  38. Critical Reflections on Rawlsian Justice Versus Confucian Justice.Chunc‐Yinc Chenc - 1997 - Journal of Chinese Philosophy 24 (4):417-426.
  39. Toward Constructing a Dialectics of Harmonization: Harmony and Conflict in Chinese Philosophy.Chung-Ying Chenc - 1977 - Journal of Chinese Philosophy 4 (3):209-245.
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  40. Virtue and Politics: Some Conceptions of Sovereignty in Ancient China.Anne Cheng - 2011 - Journal of Chinese Philosophy 38 (s1):133-145.
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  41. Preface: World-Humanity and Chinese Philosophy.Chung-Ying Cheng - 2012 - Journal of Chinese Philosophy 39 (4):469-471.
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  42. Justice and Peace in Kant and Confucius.Chung-ying Cheng - 2007 - Journal of Chinese Philosophy 34 (3):345–357.
  43. Critical Reflections on Rawlsian Justice Versus Confucian Justice.Chung-Ying Cheng - 1997 - Journal of Chinese Philosophy 24 (4):417-426.
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  44. Confucian Moral Cultivation, Longevity, and Public Policy.Li Chenyang - 2010 - Dao: A Journal of Comparative Philosophy 9 (1):25-36.
    By investigating the link between the Confucian ideal of longevity and moral cultivation, I argue that Confucian moral cultivation is founded on the ideal of harmony, and, in this connection, it promotes a holistic, healthy life, of which longevity is an important component. My argument is internal to Confucianism, in the sense that it aims to show these concepts are coherently constructed within the Confucian philosophical framework; I do not go beyond the Confucian framework to prove its validity. Finally, I (...)
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  45. The Conception of Wealth Among the Merchants in Late Imperial China.T. S. Cheung - 2006 - Journal of Human Values 12 (1):41-53.
    This article reassesses Weber's position on the influence of Confucianism on China's failure to develop the modern form of capitalism by focusing on the conception of wealth among the merchants in the Ming and Qing dynasties. It starts with a review of the criticisms directed towards Weber's theses, including his claim about an affinity between Calvinism and the spirit of capitalism, and his assertion about the lack of moral tensions in Confucianism. We argue that despite the flaws in his analyses, (...)
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  46. The Natural Equality of All Things.Ewing Y. Chinn - 1998 - Journal of Chinese Philosophy 25 (4):471-482.
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  47. Replying to Armour:Certainty and Exceptionalism: Threats to a World-Humanities?Gordon Christie - 2012 - Journal of Chinese Philosophy 39 (4):580-593.
    This article explores attitudes underscoring arguments I believe are located in Professor Armour's address in the present special issue. I first show how Armour's arguments are intertwined with a resolute belief in the existence of a unique form of knowledge, one particularly attuned to the work of humanities scholars, and then go on to argue this certainty is linked to an antecedent attitude, one of exceptionalism. Spelling out what I find to be troubling about this species of argument leads into (...)
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  48. The Right, the Good, and the Place of Rights in Confucianism.J. Ci - unknown
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  49. On Taoism and Politics.John P. Clark - 1983 - Journal of Chinese Philosophy 10 (1):65-87.
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  50. Two Senses of Justice: Confucianism, Rawls, and Comparative Political Philosophy.Erin M. Cline - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):361-381.
    This paper argues that a comparative study of the idea of a sense of justice in the work of John Rawls and the early Chinese philosopher Kongzi is mutually beneficial to our understanding of the thought of both figures. It also aims to provide an example of the relevance of moral psychology for basic questions in political philosophy. The paper offers an analysis of Rawls’s account of a sense of justice and its place within his theory of justice, focusing on (...)
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