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  1. Warfare Ethics in Comparative Perspective: China and the West.Sumner B. Twiss, Ping-Cheung Lo & Benedict S. B. Chan (eds.) - 2024 - London: Routledge.
    This volume explores East Asian intellectual traditions and their influence on contemporary discussions of the ethics of war and peace. Through cross-cultural comparison and dialogue between East and West, this work charts a new trajectory in the development of applied ethics. A sequel to the volume Chinese Just War Ethics, it expands the range of the earlier work and includes attention to Japan and other Eastern and Western traditions for contrastive reflection and engages with the full range of Chinese intellectual (...)
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  2. The Verifiability of Daoist Somatic Mystical Experience.Wen Chen & Xiaoxing Zhang - forthcoming - Ergo: An Open Access Journal of Philosophy.
    Mystical religious experiences typically purport to engage with the transcendent and often claim to involve encounters with spiritual entities or a detachment from the material world. Daoism diverges from this paradigm. This paper examines Daoist mystical experiences of bodily transformations and explores their epistemological implications. Specifically, we defend the justificatory power of Daoist somatic experiences against the disanalogy objection. The disanalogy objection posits that mystical experiences, in contrast to sense perceptions, are not socially verifiable and thereby lack prima facie epistemic (...)
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  3. The Ethics of Daoism: The Dissolving Boundary between Right and Wrong.Wai-wai Chiu - 2024 - In Michael Hemmingsen (ed.), Ethical Theory in Global Perspective. Albany: SUNY Press. pp. 287-304.
    An accessible introduction to Daoist moral philosophy.
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  4. Particularist, Anti-Theoretical, and Other Approaches to Morality.Michael Hemmingsen - 2024 - In Ethical Theory in Global Perspective. Albany: SUNY Press. pp. 271-286.
    A survey of particularist, anti-theoretical, and other approaches to morality across traditions.
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  5. The Good is Being in Place (居善地 jushandi): Recovering Our Sense of Place to Ground an Ethics of the Environment.Andrew Soh - 2020 - The 2020 Cpa Congress Papers.
    Our home, planet Earth, is under threat from a host of environmental problems: global climate change, loss of biodiversity, and pollution of the air and waterways from industries. I posit that this global crisis arises from the loss of our sense of place in the world. Drawing upon insights on sense of place from the Daoist text, the Daodejing, I make the case for an ecological ethics of weiziran (為自然), that exhorts us to recover our sense of place in the (...)
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  6. Rōshi to gendai butsurigaku no taiwa: 21-seiki no tetsugaku o motomete = A "dialogue" of Taoism and modern physics.Akira Hasegawa - 1988 - Tōkyō: PHP Kenkyūjo.
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  7. 王阳明之“真己”修养观:全球共同体 视域下发展开放性的自我认同 [The Cultivation of the ‘True Self’ (zhen ji 真己) in the Light of Wang Yangming: Perspectives on the Development of an Open Self-identity in Planetary Communality].David Bartosch - 2022 - Dangdai Zhongguo Jiazhiguan Yanjiu 当代中国价值观研究 Chinese Journal of Contemporary Values 38 (2):76-86. Translated by Yang Bin 杨彬.
    本文旨在探究王阳明之“真己”修养观,以相关同等理念“心之本体”以 及《传习录》中的“原只是个天理”为出发点,进而思考王阳明哲学中提出的“本体” “躯壳”“嘘吸”“同体”“形体”“灵明”等术语,以及更为久远的概括性词语,如“体” “躯”和“大体”。此外,通过“性”与“气”、“理”与“气”等关联词,王阳明的哲学箴 言“知行合一”、“气”不可分(即“一气流通”)以及“原无非礼”的观点(与其著名的 “良知”一词有关),阐述了他对于“已”的理解。文章还探究了王阳明为何会如此 关注“己”这一古词,以及他所提出的“真己”一词与旧词相比有着哪些重要变化。 最后,文章思考了当今全球共同体的背景下,我们应该如何利用王阳明思想建立 包容又开放的自我认知。王阳明提出的有关人的观点,例如“一嘘吸”和“体网络”——“活力系统”以及“身”——“具象人格”,均根植于“真己”这一概念。这些 思想必须自我修养而成,这也适用于满足当前全球时代精神的迫切需要。[The topic of this investigation centers around the idea of the cultivation of the 'true self' (zhen ji 真己) according to Wang Yangming. Starting from the related idea of an equiprimordiality of 'xin zhi benti 心之本体' and the 'source' (原) of tian li 天理 in Chuanxilu《传习录》, the examination proceeds to reflect on terms like 'benti 本体', 'quqiao 躯壳', 'xu-xi 嘘吸', 'tongti 同体', 'xingti 形体', 'lingming 灵明', etc . in the philosophy of (...)
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  8. 卫礼贤与“道”——《中国哲学导论》中“道”的一词多译之探究 [Richard Wilhelm and "Dao": The Five Translations of "Dao" in Chinese Philosophy: An Introduction].David Bartosch & Bei Peng - 2022 - Guowai Shehui Kexue 国外社会科学 Social Sciences Abroad 354 (6):180-188.
    本文通过对德国著名汉学家、翻译家卫礼贤的最后一部哲学论著《中国哲学导 论》(1929)的翻译和研究,整理归纳了卫礼贤对中国哲学的核心词“道”的五种不同译法, 深入剖析了他如何用“一词多译”的方法,对中国哲学史上不同文本、不同哲学家、不同时代 及不同思想维度中的“道”进行诠释。同时,本文以术语学(Terminologie)为研究方法,聚焦 于卫礼贤用来翻译“道”的几个德语哲学术语,并对这些词汇进行溯源。以此为切入点, 本文 分析了卫礼贤作为对中国哲学与德国哲学均有深刻理解的汉学家,有意识地从跨文化比较哲学 的角度出发,将“道”转换为德国哲学中与之相匹配的哲学概念,并将其介绍给德国思想界的 路径。重新审视卫礼贤对“道”的“一词多译”,在加强当今中外文化互鉴和中文著作外译方面 具有积极且重要的作用。[This contribution is based on the translation and study of the book Chinesische Philosophie: Eine Einführung (Chinese Philosophy: An Introduction, 1929). It is the last philosophy-related work by the famous German sinologist and translator Richard Wilhelm. The article provides a compilation, summary, and in-depth analysis concerning Wilhelm's handling of the translation of "Dao", the "Urwort" (Heidegger) of Chinese philosophy. The study provides insight into how Wilhelm has used a poly-perspective method to (...)
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  9. Dao as a Unified Composition or Plurality: A Nihilism Perspective.Rafal Banka - 2023 - Dao: A Journal of Comparative Philosophy 22 (3):1-15.
    This article departs from a mereological conceptualization of the Daoist metaphysi- cal system in the Daodejing 道德經. I discuss what parthood status applies to dao 道. Whereas it is quite intuitive that you 有—the region of concrete objects—has parthood relationships and compositions (entities made from parts), the other, undif- ferentiated region, dao, poses a considerable problem. This problem can be charac- terized in the following way: (a) dao cannot be characterized as a particular com- position, which entails that it does (...)
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  10. A Comparative Study of Confucian and Taoist Social Governance Thoughts.琛 陈 - 2023 - Advances in Philosophy 12 (6):1039-1043.
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  11. Taoism.Qinqin Zheng - 2021 - In Deborah C. Poff & Alex C. Michalos (eds.), Encyclopedia of Business and Professional Ethics. Springer Verlag. pp. 1733-1735.
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  12. Taoism in the Light of Zen: An Exercise in Intercultural Hermeneutics.Robert Elliott Allinson - 1988 - Zen Buddhism Today 6:23-38.
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  13. Bibliography of Taoist Studies.Donna Au & Sharon Rowe - 1977 - In Michael R. Saso & David W. Chappell (eds.), Buddhist and Taoist Studies I. University of Hawaii Press. pp. 123-148.
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  14. 'Confucianism and Taoism', 'Aristotle and Economics'.Robert Elliott Allinson - 2011 - In Luk Bouckaert & Laszlo Zsolnai (eds.), Handbook of Spirituality and Business. Palgrave. pp. 69-80, 95-103.
  15. Ru dao zhi jian.Bangxiong Wang - 1985 - New York, N.Y. (34 W. 32nd St., 9th Fl., New York 10001): Niuyue fa xing suo Highlight International New York.
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  16. Accept Fate. [REVIEW]Paul van Els - 2009 - China Nu 34:46–47.
    van Els, Paul. "Aanvaard het lot" (Accept Fate). Review of De geschriften van Liezi: de taoïstische kunst van het relativeren, by Jan De Meyer. China Nu 34, no. 1 (2009): 46–47.
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  17. Paul van Els, The Wenzi: Creativity and Intertextuality in Early Chinese Philosophy. [REVIEW]Mercedes Valmisa - 2019 - Monumenta Serica 67:556-560.
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  18. Timing and Rulership in Master Lu's Spring and Autumn Annals.James Daryl Sellmann - 2002 - Albany NY: SUNY Press.
    Explores proper timing and the arts of rulership in the work that inspired China's first emperor.
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  19. Timing and Rulership in Master Lu's Spring and Autumn Annals (LUshih chunqiu).James Daryl Sellmann - 2002 - Albany, NY, USA: SUNY Press.
    The Lüshi chunqiu was written for and inspired the king who united the warring state to become China's first emperor in 221 BCE. This book explicates the concept of "proper timing," proposing that it helps bring unity to the diverse eclectic content of the text. The book analyzes the roles of human nature, the justification for the existence of the state, and the significance of personal, historical and cosmic timing. An organic instrumental position emerges from the diverse theories contained in (...)
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  20. Chinese Religious Traditions.Joseph Alan Adler - 2002 - Upper Saddle River, NJ 07458, USA: Prentice-Hall.
    A short textbook survey of Chinese religion, from ancient times to the present.
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  21. The Way of Water and Sprouts of Virtue. [REVIEW]James D. Sellmann - 1999 - Philosophy East and West 49 (4):527.
  22. On the Epistemology of the Senses in Early Chinese Thought (review). [REVIEW]Xinyan Jiang - 2005 - Philosophy East and West 55 (3):489-493.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:On the Epistemology of the Senses in Early Chinese ThoughtXinyan JiangOn the Epistemology of the Senses in Early Chinese Thought. By Jane Geaney. Honolulu: University of Hawai'i Press, 2002. Pp. vii + 267. Paper $20.00.On the Epistemology of the Senses in Early Chinese Thought by Jane Geaney is a most valuable and original work on Chinese philosophical views of the senses [End Page 489] in the Warring States (...)
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  23. Wertz’s “Terms in Milindapañha: A Taoist Explanatory Note”.Marty H. Heitz - 2002 - Southwest Philosophy Review 18 (2):81-82.
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  24. Plato’s Cosmic Animal Vs. the Daoist Cosmic Plant: Religious and Ideological Implications.Richard McDonough - 2016 - Journal for the Study of Religions and Ideologies 15 (45):3-23.
    Heidegger claims that it is the ultimate job of philosophy to preserve the force of the “elemental words” in which human beings express themselves. Many of these elemental words are found in the various cosmogonies that have informed cultural ideologies around the world. Two of these “elemental words,” which shape the ideologies are the animal-model of the cosmos in Plato’s Timaeus and the mechanical models developed in the 17th-18th centuries in Europe. The paper argues that Daoism employs a third, and (...)
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  25. The Concept of Man in Early China.Benjamin E. Wallacker - 1970 - Journal of the American Oriental Society 90 (4):615.
  26. Hsüan Chuang and the Wei Shih PhilosophyHsuan Chuang and the Wei Shih Philosophy.Clarence H. Hamilton - 1931 - Journal of the American Oriental Society 51 (4):291.
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  27. Three Ways of Thought in Ancient China. [REVIEW]K. P. L. & Arthur Waley - 1940 - Journal of Philosophy 37 (16):444.
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  28. The Shenzi Fragments: A Philosophical Analysis and Translation.Eirik Lang Harris - 2016 - New York: Columbia University Press. Edited by Dao Shen.
    The Shenzi Fragments is the first complete translation in any Western language of the extant work of Shen Dao (350–275 B.C.E.). Though his writings have been recounted and interpreted in many texts, particularly in the work of Xunzi and Han Fei, very few Western scholars have encountered the political philosopher's original, influential formulations. This volume contains both a translation and an analysis of the Shenzi Fragments. It explains their distillation of the potent political theories circulating in China during the Warring (...)
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  29. Original Tao: Inward Training (Nei-Yeh) and the Foundations of Taoist Mysticism.Harold David Roth (ed.) - 2004 - Cambridge University Press.
    Revolutionizing received opinion of Taoism's origins in light of historic new discoveries, Harold D. Roth has uncovered China's oldest mystical text -- the original expression of Taoist philosophy -- and presents it here with a complete translation and commentary. Over the past twenty-five years, documents recovered from the tombs of China's ancient elite have sparked a revolution in scholarship about early Chinese thought, in particular the origins of Taoist philosophy and religion. In _Original Tao,_ Harold D. Roth exhumes the seminal (...)
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  30. Zhongguo wen hua di qing liu.Xiaoyi Wang - 1991 - [Peking]: Xin hua shu dian jing xiao.
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  31. 道敎, 因明及其他.Dishan Xu - 1994 - [Peking]: Zhongguo she hui ke xue chu ban she.
    许地山(1894~1941),名赞〓,字地山,笔名落华生,乳名叔丑,著名文学家.
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  32. Die Philosophie des Daoisten Yan Junping.Wei Na - 1997
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  33. 列子.Fou-Jouei Lieh-Tzu & Tchang - 1993
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  34. Taoist Yoga: Alchemy and Immortality.Pi Ch en Chao & K. Uan Yü Lu - 1996
    This book offers a comprehensive course in Taoist yoga. Specially written to make its contents accessible, it explains the mysteries of Taoist spiritual alchemy, which entails many sexual practices to preserve the generative force of the body.
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  35. Guo xue ju yao.Xiaoyi Wang - 2002 - Wuhan Shi: Hubei jiao yu chu ban she.
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  36. Jing ji ren, dao de ren, quan mian fa zhan de she hui ren: shi chang jing ji de ti zhi chuang xin yu lun li kun huo.Jingwei Wu & Shengju Fang - 2002 - Beijing: Xin hua shu dian jing xiao. Edited by Shengju Fang.
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  37. Student of a Master.Howard F. Gibbon - 1997
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  38. 中国人の歴史意識.Yoshio Kawakatsu - 1993
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  39. Han dai dao jiao zhe xue.Gang Li - 1995 - Chengdu: Sichuan sheng xin hua shu dian jing xiao.
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  40. The Power of Ch'i: An Introduction to Chinese Mysticism and Philosophy.Michael Page - 1988
    Modern physicists are seen to be echoing the ancient Chinese belief in an all-pervading universal force. A force enabling people to live for 250 years, giving martial arts experts the ability to propel opponents many yards with no obvious effort, performing miracle cures, overcoming addictions, altering the level of rivers - all these phenomena and many others occur through the harnessing of cosmic energy by Chinese Taoists.
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  41. 道与書畫.Deren Li - 1994
    英文题名:Dao,Chinese calligraphy and painting.
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  42. Han Dai Dao Jia di Zheng Zhi Si Xiang He Zhi Jue Ti Wu.Wei Na - 1992
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  43. Dao jiao jiao yi yu xian dai she hui: guo ji xue shu yan tao hui lun wen ji.Wu Guo & Xianggang Dao Jiao Xue Yuan (eds.) - 2003 - Shanghai: Shanghai gu ji chu ban she.
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  44. Dao jia dao jiao yu zhong tu fo jiao chu qi jing yi fa zhan.Dengfu Xiao - 2003 - Shanghai: Shanghai gu ji chu ban she.
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  45. Pu Kuo Chai Tu Yin Fu Ching Jih Chi.Tsêng-Hsin Yang - 1926
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  46. Of Fish and Men.Franklin Perkins - 2010 - The Harvard Review of Philosophy 17 (1):118-136.
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  47. What-Being.Chenyang Li - 1993 - International Philosophical Quarterly 33 (3):341-353.
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  48. The Oldest Thought and the Newest; or Taoism in Modern Dress.C. E. Couling - 1923 - Hibbert Journal 22:245.
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  49. The Wei Shu and the Sui Shu on Taoism.James R. Ware - 1933 - Journal of the American Oriental Society 53 (3):215-250.
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  50. A Taoist Confirmation Of Liang Wu Ti's Suppression Of Taoism.Michel Strickmann - 1978 - Journal of the American Oriental Society 98 (4):467-475.
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