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  1. The Neo-Mohist Conception of Bian (Disputation).Chaehyun Chong - 1999 - Journal of Chinese Philosophy 26 (1):1-19.
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  2. 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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  3. 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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  4. 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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  5. A Logical Perspective on the Parallelism in Later Moism.Yiu-Ming Fung - 2012 - Journal of Chinese Philosophy 39 (3):333-350.
    A. C. Graham thinks that the parallelism in the Neo‐Moist Canons is about the deduction of sentences. On the contrary, Chad Hansen thinks that they are not plausibly treated as inference of deductive forms since the later Moists are at pains to show that they can “go wrong.” In this article, I shall try to provide a logical analysis and a constructive rather than defeatist interpretation of parallelism in the text. I argue that the Moists tend to express their ideas (...)
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  6. A Critique of A.C. Graham's Reconstruction of the "Neo-Mohist Canons".Jane Geaney - 1999 - Journal of the American Oriental Society 19 (1):1-11.
    A. C. Graham's Later Mohist Logic, Ethics, and Sciences is the only Western-language translation of the obscure and textually corrupt chapters of the Mozi that purportedly constitute the foundations of ancient Chinese logic. Graham's presentation and interpretation of this difficult material has been largely accepted by scholars. This article questions the soundness of Graham's reconstruction of these chapters . Upon close examination, problems are revealed in both the structure and the content of the framework Graham uses to interpret the Canons. (...)
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  7. Later Mohist Logic, Ethics, and Science.A. C. Graham - 1978 - School of Oriental and African Studies, University of London.
  8. Language and Logic in Ancient China.Chad Hansen - 1983 - University of Michigan Press.
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  9. Ethical Analysis of an Ancient Debate: Moists Versus Confucians.Christian Jochim - 1980 - Journal of Religious Ethics 8 (1):135 - 147.
    Despite the importance of the Moist-Confucian debate to students of both Chinese thought and comparative religious ethics, it remains in need of a careful analysis using contemporary ethical theory. In presenting such an analysis, this essay aims to accomplish three things: (1) to show how Confucius and Mo-tzu were divided over the priority-of-the-right issue, the latter being a utilitarian in his working ethics despite his oft-noted interest in divine command theory; (2) to describe how their followers worked out a meta-ethical (...)
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  10. The Gongsun Longzi: A Translation and an Analysis of its Relationship to Later Mohist Writings.Ian Johnston - 2004 - Journal of Chinese Philosophy 31 (2):271–295.
  11. Choosing the Greater and Choosing the Lesser: A Translation and Analysis of the Daqu and Xiaoqu Chapters of the Mozi.Ian Johnston - 2000 - Journal of Chinese Philosophy 27 (4):375–407.
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  12. An Introduction to Chinese Philosophy.Karyn L. Lai - 2008 - Cambridge University Press.
    This comprehensive introductory textbook to early Chinese philosophy covers a range of philosophical traditions which arose during the Spring and Autumn and Warring States periods in China, including Confucianism, Mohism, Daoism, and Legalism. It considers concepts, themes and argumentative methods of early Chinese philosophy and follows the development of some ideas in subsequent periods, including the introduction of Buddhism into China. The book examines key issues and debates in early Chinese philosophy, cross-influences between its traditions and interpretations by scholars up (...)
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  13. New Perspectives on Moist Logic.Fenrong Liu & Jialong Zhang - 2010 - Journal of Chinese Philosophy 37 (4):605-621.
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  14. Definitions in the Upper Part of the Moist Canons.Thierry Lucas - 2012 - Journal of Chinese Philosophy 39 (3):386-403.
    The purpose of this article is to evaluate the Moist Canons from the point of view of logic, as a system of definitions. We concentrate more specifically on the formal organization of the upper part of the Moist Canons. This method leads us to a globally positive evaluation of the system of definitions but also to the less expected conclusion that a few very basic concepts are undefined and form the background of the Moist concrete, realist, and pragmatic philosophical system: (...)
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  15. Later Mohist Logic, Lei, Classes, and Sorts.Thierry Lucas - 2005 - Journal of Chinese Philosophy 32 (3):349–365.
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  16. Names, Cranes, and the Later Moists.Dan Robins - 2012 - Journal of Chinese Philosophy 39 (3):369-385.
    The Later Moists grounded our linguistic abilities in our ability to distinguish between kinds on the basis of manifest similarities and differences among things. Proper names, however, require a different treatment. According to the Moists, when we use a proper name, we borrow a word for one kind of thing and use it to refer to something else, as when we name dogs “crane.” This view probably responds in part to arguments that the possibility of using any word to refer (...)
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  17. Ian Johnston, The Mozi: A Complete Translation. [REVIEW]Dan Robins - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):551-556.
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  18. The Later Mohists and Logic.Dan Robins - 2010 - History and Philosophy of Logic 31 (3):247-285.
    This article is a study of the Later Mohists' 'Lesser Selection (Xiaoqu)', which, more than any other early Chinese text, seems to engage in the study of logic. I focus on a procedure that the Mohists called mou . Arguments by mou are grounded in linguistic parallelism, implying perhaps that the Mohists were on the way to a formal analysis of argumentation. However, their main aim was to head off arguments by mou that targeted their own doctrines, and if their (...)
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  19. Inference in the Mengzi 1A:7.Koji Tanaka - 2011 - Journal of Chinese Philosophy 38 (3):444-454.
    In 1A:7 of the Mengzi, Mengzi tries to convince King Xuan of Qi that he is a “true” king. As a reading of Mengzi’s reasoning involved in his attempt at persuasion, David Nivison advances an inferential view, according to which Mengzi’s persuasion involves inferences. In this paper, I consider the assumptions underlying the objections raised against Nivison’s inferential view. I argue that these objections assume a contemporary Western view about the nature of logic and inferences. I propose an alternative characterisation (...)
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  20. Analogical Propositions in Moist Texts.Jinmei Yuan - 2012 - Journal of Chinese Philosophy 39 (3):404-423.
    This article is an effort to improve understanding between Moist and Aristotelian logics on analogy. I argue that Chinese logic can neither fit in Aristotelian deductive framework, nor completely fit in Aristotelian inductive framework. One of the major reasoning skills that ancient Chinese logicians applied is analogical reasoning. Having examined thirteen Moist analogical propositions in a Moist text, the Da Qu 〈大取〉from the perspective of finding rationales (li 理) among things, I conclude that if the rationales can be found in (...)
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  21. The Role of Time in the Structure of Chinese Logic.Jinmei Yuan - 2006 - Philosophy East and West 56 (1):136-152.
    Ancient Chinese logicians presupposed no fixed order in the world. Things are changing all the time. Time, then, plays a crucial role in the structure of Chinese logic. This article uses the concept of "subjective time" and the Leibnizian concept of "possible worlds" to analyze the structure of logic in the Later Mohist Canon and in the logical reasoning of other early Chinese philosophers. The author argues that Chinese logic is structured in the time of the now. This time is (...)
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  22. Studies of Intensional Contexts in Mohist Writings.Desheng Zong - 2000 - Philosophy East and West 50 (2):208-228.
    The Mohist School's logical study focuses mainly on the following inference rule: suppose that N and M are coextensive terms, or N a subset of M; it follows that if a verb can appear in front of N, it can also appear in front of M. That is, if 'VM' then 'VN', where V is some extensional verb. Such an approach to logical inference necessitates the study of logical relations among nouns, verbs, and the relations between these two types of (...)
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