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  1. Modern Chinese Philosophy.Author unknown - manuscript
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  2. Philosophy of Science in China: Politicized, De-Politicized, and Re-Politicized.Yuanlin Guo & David Ludwig - forthcoming - In Global Epistemologies and Philosophies of Science.
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  3. 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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  4. Li Zehou's Notion of Subjectality as a New Conception of the Human Self.Jana S. Rošker - 2018 - Philosophy Compass 13 (5):e12484.
    Li Zehou stands among the most influential Chinese philosophers in the post-Mao era. His notion of subjectality is of paramount importance for current developments in contemporary Chinese philosophy. It belongs to the central concepts in Li's theoretical framework, around which his entire philosophical system is constructed. With his elaboration of this concept, Li expanded the problem of the self in post-revolutionary modernism. The present article analyzes the theoretical bases of this concept, exposes its importance in the scope of contemporary Chinese (...)
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  5. Thomé H. Fang, Tang Junyi and Huayan Thought: A Confucian Appropriation of Buddhist Ideas in Response to Scientism in Twentieth-Century China.King Pong Chiu - 2016 - Brill.
    In Thomé H. Fang, Tang Junyi and Huayan Thought, King Pong Chiu discusses Thomé H. Fang and Tang Junyi, two of the most important Confucian thinkers in twentieth-century China, who appropriated aspects of the medieval Chinese Buddhist school of Huayan to develop a response to the challenges of ‘scientism’, the belief that quantitative natural science is the only valuable part of human learning and the only source of truth. -/- As Chiu argues, Fang’s and Tang’s selective appropriations of Huayan thought (...)
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  6. 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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  7. How Relational Selfhood Rearranges the Debate Between Feminists and Confucians.Andrew Komasinski & Stephanie Komashin - 2016 - In Mathew A. Foust & Sorhoon Tan (eds.), Feminist Encounters with Confucius. Brill. pp. 147-170.
    In this chapter we look at selfhood in contemporary Confucianism and feminism. We will argue that contemporary Confucians and feminists (and, with some caveats, Confucius and Mencius) have three important points in common when considering the self. In our argument, we will reflect on the debate about Chengyang Li's suggestion that there are important similarities between 仁 (ren ), a term that means roughly "humanity;' "human kindness,'' or "humanity at its best;' and the care ethics advocated by feminists Carol Gilligan, (...)
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  8. Humanist Geography: An Individual’s Search for Meaning. [REVIEW]Bartlomiej Lenart - 2014 - Nature and Human Life (4):24-26.
  9. Readings in Later Chinese Philosophy: Han to the 20th Century.Justin Tiwald & Bryan W. Van Norden (eds.) - 2014 - Hackett.
    An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...)
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  10. 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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  11. Fred Dallmayr and Zhao Tingyang, Eds. Contemporary Chinese Political Thought: Debates and Perspectives: Lexington, KY: University Press of Kentucky, 2012. Viii + 295. [REVIEW]Stephen C. Angle - 2013 - Dao: A Journal of Comparative Philosophy 12 (1):111-115.
  12. Toward a Theoretical Foundation for the History of Chinese Political Philosophy: Beyond Cultural Essentialism and its Critique.Youngmin Kim - 2013 - Philosophy Today 57 (2):204-212.
  13. Comparing Søren Kierkegaard and Feng Youlan on the Search for the True Self.Richard C. K. Lee - 2013 - Journal of Chinese Philosophy 40 (1):87-105.
    This article attempts to compare the theories of life between Søren Kierkegaard and Feng Youlan. It will focus specifically on the identity of the self in Kierkegaard's “stages of life” and Feng's “realms of life” (rensheng jingjie 人生境界). Whereas Kierkegaard subscribes doctrinally to the Christian understanding of the self and claims that the highest stage of life is achievable only for the God-centered self, Feng draws his insights from the Confucian, Daoist, and Buddhist traditions, which, by imposing human values onto (...)
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  14. Chinese Philosophy in Post‐Soviet Russia.Alexander Lomanov - 2013 - Journal of Chinese Philosophy 40 (S1):115-134.
    This article introduces the main developments in studies on Chinese philosophy in Russia since the 1990s. At the backstage of upsurge of interest in cultural studies scholars tended to approach the Chinese philosophy from the angle of compatibility of modernization with continuity of tradition. Attention to the links between philosophy and civilization of China has made the impact to the work on encyclopedic-type reference books in Chinese philosophy. Along with studies in philosophy of Contemporary Confucianism scholars has debated on general (...)
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  15. Introduction to A Symposium of World Humanities.Ian Angus - 2012 - Journal of Chinese Philosophy 39 (4):472-475.
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  16. Thoughts on the Idea of A World Humanities.Leslie Armour - 2012 - Journal of Chinese Philosophy 39 (4):549-570.
    The humanities create communities of meaning and the means to unify knowledge. Poets and novelists offer new insights into our shared mind. History provides our continuity. Philosophy struggles to unite our scientific knowledge with our understanding of values. Each discipline creates its own perspective and they often turn inward, creating new divisions. Yet a global view of the humanities is our hope of finding the means to live together in peace. But the argument in this article suggests that a philosophical (...)
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  17. Contemporary Chinese Political Thought: Debates and Perspectives.Fred Dallmayr & Tingyang Zhao (eds.) - 2012 - University Press of Kentucky.
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  18. Jenco, Leigh K., Making the Political: Founding and Action in the Political Theory ofZhang Shizhao: New York: Cambridge University Press, 2010, 282 Pages.Loubna El Amine - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):399-403.
  19. 20 Shi Ji Zhongguo Zhe Xue Yan Jiu.Xianghai Li - 2012 - Tianjin Ren Min Chu Ban She.
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  20. There is No Need for Zhongguo Zhexue to Be Philosophy.Min OuYang - 2012 - Asian Philosophy 22 (3):199-223.
    In this paper, I shall argue that philosophy proper is a Western cultural practice and cannot refer to traditional Chinese thinking unless in an analogical or metaphorical sense. Likewise, the Chinese idiom ‘Zhongguo zhexue’ has evolved its independent cultural meaning and has no need to be considered as philosophy in the Western academic sense. For the purpose of elucidating the culturally autonomous status of Zhongguo zhexue, as well as the possible counterparts of Western philosophy in other cultures, I contend that (...)
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  21. Post‐Secularity Within Contemporary Chinese Philosophical Contexts.Lauren F. Pfister - 2012 - Journal of Chinese Philosophy 39 (1):121-138.
    Based on publications addressing post‐secularity in international contexts, this article identifies four basic interpretive positions manifest within our post‐secular age: resistant post‐secular secularists, strategic post‐secular secularists, engaged post‐secular intellectuals, and engaged post‐secular religious intellectuals. Subsequently, an article addressing governance and religious studies in mainland China published by Zhuo Xinping in 2010 is assessed, indicating how Zhuo serves as an engaged post‐secular intellectual position, charging Chinese Marxist officials to adopt a strategic post‐secular secularist position. Finally, it is shown how in a (...)
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  22. Metaphorical Metaphysics in Chinese Philosophy: Illustrated with Feng Youlan's New Metaphysics.Derong Chen - 2011 - Lexington Books.
    In Metaphorical Metaphysics in Chinese Philosophy: Illustrated with Feng Youlan's New Metaphysics, Derong Chen examines Chinese philosophy through a critical analysis of Feng Youlan's nnew metaphysics. He views metaphysics in Chinese philosophy as a metaphorical metaphysics separate from Western metaphysics. In examining the historical influences and contemporary reaction to Feng's work, he identify's Feng's system as the continuation of the Chinese philosophical tradition. This approach is most applicable to scholars of comparative philosophy and Chinese philosophy.
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  23. Yi Dai Zhe Ren Feng Youlan.Zhan'guo Chen - 2011 - Beijing da Xue Chu Ban She.
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  24. Dang Dai Zhongguo Zhe Xue Yan Jiu (1949-2009) =.Qiyong Guo & Yongning Wen (eds.) - 2011 - Zhongguo She Hui Ke Xue Chu Ban She.
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  25. The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics—A Tribute Volume Dedicated to Professor Chung-Ying Cheng – Edited by On-Cho Ng. [REVIEW]Tao Jiang - 2011 - Journal of Chinese Philosophy 38 (1):151-156.
  26. International Symposium on Chinese Philosophy in Recent Thirty Years.Junping Liu & Ying Xiong - 2011 - Journal of Chinese Philosophy 38 (1):165-165.
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  27. The Confucian Ideal of Great Harmony (Datong 大同), the Daoist Account of Change, and the Theory of Socialism in the Work of Li Dazhao.Xiufen Lu - 2011 - Asian Philosophy 21 (2):171 - 192.
    This paper discusses the theory of socialism endorsed by Li Dazhao, China's first Marxist, as an effort to integrate western ideas into the traditional Chinese thinking during the chaotic years of the 1920s. There are two aspects of Li's theory of socialism which, while related, are distinct: (1) a theory about the nature of socialist society, and (2) a theory about how a socialist society can be achieved in China. Li's development of (1) is influenced by his acceptance of the (...)
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  28. Reflections on Glocalization From a Neo-Confucian Perspective.Liu Shu-Hsien - 2011 - Journal of Chinese Philosophy 38 (1):105-117.
  29. Expanding Process: Exploring Philosophical and Theological Transformations in China and the West (Review). [REVIEW]Ian M. Sullivan - 2011 - Philosophy East and West 61 (4):741-744.
    Expanding Process, Exploring Philosophical and Theological Transformations in China and the West, by John Berthrong, is a model study of processive motifs in Chinese traditions and their contributions to global process-relational philosophy. Process-relational philosophy, which became a full-fledged school of thought in the twentieth century with the works of Alfred North Whitehead and the American Pragmatists, conceives of reality as constant flux. This metaphysical view is opposed to the substance-ontological view, which understands reality as a composition of timeless, discrete substances, (...)
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  30. Contradictions Are Theoretical, Neither Material nor Practical. On Dialectics in Tong, Mao and Hegel.Asger Sørensen - 2011 - Danish Yearbook of Philosophy 46 (1):37-59.
    Tong Shijun holds a concept of dialectics which can also be found in Mao’s writings and in classical Chinese philosophy. Tong, however, is ambivalent in his attitude to dialectics in this sense, and for this reason he recommends Chinese philosophy to focus more on formal logic. My point will be that with another concept of dialectics Tong can have dialectics without giving up on logic and epistemology. This argument is given substance by an analysis of texts by Mao, Tong and (...)
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  31. Subversive Strategies in Contemporary Chinese Art.Mary Wiseman & Liu Yuedi (eds.) - 2011 - Brill.
    How contemporary Chinese art is creating “a philosophy of life, a philosophy of politics, and a natural philosophy,” as artist Qiu Zhijie says it must, is explored in this collection of essays by philosophers and art historians from America and China.
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  32. Yang, Guorong 楊國榮: The Self-Maturating and the Maturating of Things: The Becoming of the World of Meaning 成己與成物—意義世界的生成.: Beijing 北京: Renmin Chubanshe 人民出版社, 2010, 303 Pages.Feng Xiang - 2011 - Dao: A Journal of Comparative Philosophy 10 (2):269-271.
    Yang, Guorong 楊國榮: The Self-maturating and the Maturating of Things: The Becoming of the World of Meaning 成己與成物—意義世界的生成. Content Type Journal Article Pages 269-271 DOI 10.1007/s11712-011-9214-5 Authors Feng Xiang, Department of Philosophy, East China Normal University, 500 Dongchuan Road, Shanghai, 200241 People’s Republic of China Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 10 Journal Issue Volume 10, Number 2.
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  33. Semantic Criticism: The “Westernization” of the Concepts in Ancient Chinese Philosophy—A Discussion of Yan Fu's Theory of Qi.Zhenyu Zeng - 2011 - Frontiers of Philosophy in China 6 (1):100-113.
    Every philosophical mode has a unique conceptual system. Qi has consistently been a fundamental part of ancient Chinese philosophy, and its significance is obvious. Guided by the idea of re-evaluating all values, Yan Fu, who was deeply influenced by Western philosophy and logic, used reverse analogical interpretation to present a new explanation of the traditional Chinese concept of qi. Qi thus evolved into basic physical particles. Yan’s philosophical effort has great significance: The logical ambiguity that had haunted qi was overcome. (...)
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  34. “The Westward Spread of Chinese Philosophy” and Marxism.Yunyi Zhang - 2011 - Frontiers of Philosophy in China 6 (1):114-133.
    Chinese philosophy was transmitted to Europe in the 18th century through Deism, organic philosophy, pure reason, absolute idea, etc., and was absorbed by modern European philosophers. Chinese philosophy has also, via German classical philosophy, directly as well as indirectly influenced Marx and been absorbed into his philosophy. There is a cultural-psychological reason for the Chinese acceptance of Marxism. However, due to the influence of Occidentalism, this period of history has long been neglected.
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  35. Contemplative Ecology: Guan · for a More-Than-Sustainable Future.Guy Burneko - 2010 - Journal of Chinese Philosophy 37 (1):116-130.
  36. Kwan, Tze-Wan 關子尹, Articulation-Cum-Silence: In Search of a Philosophy of Orientation 語默無常: 尋找定向中的哲學反思: Hong Kong: Oxford University Press, 2008, Xix+ 403 Pages.King-Pong Chiu 趙敬邦 - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):363-365.
    Kwan, Tze-wan 關子尹, Articulation-cum-Silence: In Search of a Philosophy of Orientation 語默無常: 尋找定向中的哲學反思 Content Type Journal Article DOI 10.1007/s11712-010-9180-3 Authors King-pong Chiu 趙敬邦, Department of Religions and Theology, University of Manchester, Opal Hall G.B13, Cavendish Street, Manchest, M15 6BB UK Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 9 Journal Issue Volume 9, Number 3.
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  37. Way of Post-Confucianism: Transformation and Genealogy. [REVIEW]Zhuoyue Huang - 2010 - Frontiers of Philosophy in China 5 (4):543-559.
    After Neo-Confucianism, the study of contemporary Confucianism became more diverse. Its original uniformity was replaced by diversity. During this time, however, Post-Confucianism became increasingly prominent. Post-Confucianism comes from a post-modernist context and was influenced by a post-modernist ideological mode, and so its appearance was inevitable. It was also closely linked to significant philosophical issues after the change in times, and therefore questioned and challenged Neo-Confucianism which was based on a pattern of modernity. Post-Confucianism represents a new trend in the contemporary (...)
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  38. Zhe Xue da Shi Feng Youlan.Changcheng Liu - 2010 - Jiu Zhou Chu Ban She.
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  39. Jie du Feng Youlan: Zhongguo Zhe Xue de Fa Zhan.Changcheng Liu - 2010 - Jiu Zhou Chu Ban She.
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  40. La Pensée En Chine Aujourd’Hui. Edited by Anne Cheng.Thierry Meynard - 2010 - Journal of Chinese Philosophy 37 (1):139-142.
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  41. China-West Interculture: Toward the Philosophy of World Integration. Essays on Wu Kuang-Ming’s Thinking. Edited by Jay Goulding.Hans-Georg Moeller - 2010 - Journal of Chinese Philosophy 37 (2):333-336.
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  42. New Projects in Chinese Philosophy.Robert Cummings Neville - 2010 - The Pluralist 5 (2):45-56.
    The general thesis of this article is that contemporary Chinese philosophy needs to be more creative than it is.1 It proposes eight new projects for Chinese philosophy to undertake that involve creativity. But first it asks what the term "Chinese philosophy" means in the current philosophical context.To some people, it means the tradition of philosophy in China from the ancient world of the Zhou texts, the Confucians, Daoists, and other schools, through its development up to the point where Western intellectual (...)
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  43. Confucianism and Virtue Ethics: Still a Fledgling in Chinese and Comparative Philosophy.Justin Tiwald - 2010 - Comparative Philosophy 1 (2):55-63.
    The past couple of decades have witnessed a remarkable burst of philosophical energy and talent devoted to virtue ethical approaches to Confucianism, including several books, articles, and even high-profile workshops and conferences that make connections between Confucianism and either virtue ethics as such or moral philosophers widely regarded as virtue ethicists. Those who do not work in the combination of Chinese philosophy and ethics may wonder what all of the fuss is about. Others may be more familiar with the issues (...)
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  44. Organ Donation by Capital Prisoners in China: Reflections in Confucian Ethics.M. Wang & X. Wang - 2010 - Journal of Medicine and Philosophy 35 (2):197-212.
    This article discusses the practice and development of organ donation by capital prisoners in China. It analyzes the issue of informed consent regarding organ donation from capital prisoners in light of Confucian ethics and expounds the point that under the influence of Confucianism, China is a country that attaches great importance to the role of the family in practicing informed consent in various areas, the area of organ donation from capital prisoners included. It argues that a proper form of organ (...)
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  45. Community, the Common Good, and Public Healthcare--Confucianism and its Relevance to Contemporary China.Ellen Zhang - 2010 - Public Health Ethics 3 (3):259-266.
    Traditional Chinese culture, Confucianism, in particular, has a non-individualist conception of what it is to be human. It conceives of people fundamentally as members of social groups—specifically, the family, the clan, the political community and the state—not as atomic individuals as perceived in modern society. The communist ideology since the middle of the last century also emphasizes the significance of ‘the common good’ of the state which describes a specific ‘good’ that is shared and beneficial for all (or most) members (...)
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  46. Zou Ru Zhe Xue Shi de Su Zao Lun Zhe Xue =.Hua Zhang & Keguo Tu (eds.) - 2010 - Qi Lu Shu She.
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  47. Jiu Shi Yu Xin Shuo: Wo de Fu Qin Feng Youlan.Pu Zong - 2010 - Xin Xing Chu Ban She.
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  48. Sagehood: The Contemporary Significance of Neo-Confucian Philosophy.Stephen C. Angle - 2009 - Oxford University Press.
    The book's significance is two-fold: it argues for a new stage in the development of contemporary Confucian philosophy, and it demonstrates the value to Western ...
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  49. War, Peace, and China's Soft Power: A Confucian Approach.Daniel A. Bell - 2009 - Diogenes 56 (1):26-40.
    The contemporary Chinese intellectual Kang Xiaoguang has argued that Chinese soft power should be based on Confucian culture, the most influential Chinese political tradition. But which Confucian values should form the core of China’s soft power? This paper first explores the coexistence of state sovereignty and utopian cosmopolitanism through an analysis of Confucian tradition up to contemporary Chinese nationalism. It insists on the exogenous roots of the cosmopolitan ideal and its relations with the ideal of a harmonious political order and (...)
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  50. Development of Confucianism in Taiwan: From the Seventeenth to the Twentieth Century.Chen Chao-Ying - 2009 - Contemporary Chinese Thought 41 (1):10-27.
    The article discusses the introduction of Confucianism to largely non-Han Taiwanese people in the late Ming dynasty; the quick development of Confucianism as the mainstream culture in the Qing dynasty; and its resistance to Japanese culture during the period of Japanese occupation.
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