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  1. added 2020-07-31
    Skill and Expertise in Three Schools of Classical Chinese Thought.Hagop Sarkissian - forthcoming - In Ellen Fridland & Carlotta Pavese (eds.), Routledge Handbook of Skill and Expertise. Routledge.
    The classical Chinese philosophical tradition (ca. 6th to 3rd centuries BCE) contains rich discussion of skill and expertise. Various texts exalt skilled exemplars (whether historical persons or fictional figures) who guide and inspire those seeking virtuosity within a particular dao (guiding teaching or way of life). These texts share a preoccupation with flourishing, or uncovering and articulating the constituents of an exemplary life. Some core features thought requisite to leading such a life included spontaneity, naturalness, and effortless ease. However, there (...)
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  2. added 2020-06-16
    An Introduction to Chinese Philosophy (2nd Ed.).Karyn Lai - 2018 - 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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  3. added 2020-05-08
    Afterthought—Contextualizing and Looking Forward.Eirik Lang Harris - 2020 - Philosophical Forum 51 (1):81-87.
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  4. added 2020-05-08
    Mohist Naturalism.Eirik Lang Harris - 2020 - Philosophical Forum 51 (1):17-31.
    In this paper, I wish to examine the plausibility of two distinct but interrelated claims that might arise out of reading the Mozi . First, I want to examine the plausibility of understanding Mohist philosophy as quite naturalistic, notwithstanding the Mozi’s apparent discussion of a Heaven (tian 天) that has desires, likes, and dislikes and ghosts and spirits who do Heaven’s bidding. In this vein, I wonder if the Mohists think that it is simply a fact of the universe that (...)
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  5. added 2020-03-22
    Partial Values: A Comparative Study in the Limits of Objectivity.Kevin DeLapp - 2018 - Rowman & Littlefield International.
    An examination of the tensions between different conceptions of objectivity and subjectivity, and impartiality and partiality, as they arise in epistemology, ethical theory, and metaethics. Resources from classical Chinese philosophy are leveraged throughout the work to showcase new alternative ways of resolving these tensions.
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  6. added 2019-06-06
    Mengzi's 孟子 Inheritance, Criticism, and Overcoming of Moist Thought 1.Weixiang Ding - 2008 - Journal of Chinese Philosophy 35 (3):403-419.
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  7. added 2019-06-06
    Moism 1 : Despotic or Democratic 2?Chaehyun Chong - 2008 - Journal of Chinese Philosophy 35 (3):511-521.
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  8. added 2019-06-06
    Moral Contagion and Logical Persuasion in the Mozi《墨子》 1.Owen Flanagan - 2008 - Journal of Chinese Philosophy 35 (3):473-491.
  9. added 2019-06-06
    Human Agency and the Ideal of Shang Tong in Early Mohist Writings 1.Erica Brindley - 2007 - Journal of Chinese Philosophy 34 (3):409-425.
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  10. added 2019-06-06
    Mencius' Criticism of Mohism: An Analysis of "Meng Tzu" 3A: 5.Kwong-loi Shun - 1991 - Philosophy East and West 41 (2):203-214.
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  11. added 2019-06-06
    Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia University Press.
    Compiling in one volume the basic writings of these three seminal thinkers of ancient China, each from a different philosophical school, this book reveals the richness and diversity of the ancient Chinese intellectual world.
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  12. added 2019-06-06
    Basic Writings of Mo Tzu, Hsün Tzu, and Han Fei Tzu.Burton Watson (ed.) - 1967 - Columbia University Press.
    Compiling in one volume the basic writings of these three seminal thinkers of ancient China, each from a different philosophical school, this book reveals the richness and diversity of the ancient Chinese intellectual world.
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  13. added 2017-09-17
    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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  14. added 2014-06-28
    Parallelism in the Early Moist Texts.Thierry Lucas - 2013 - Frontiers of Philosophy in China 8 (2):289-308.
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  15. added 2014-06-28
    Human Rights Ideology as Endemic in Chinese Philosophy: Classical Confucian and Mohist Perspectives.Haiming Wen & William Keli’I. Akina - 2012 - Asian Philosophy 22 (4):387-413.
    This article counters the popular misunderstanding that China lacks a conception of human rights in its philosophical heritage. The authors demonstrate that even divergent traditions such as Classical Confucianism and Mohism provide strong and pervasive antecedents for human rights ideology, and both have much to contribute to the contemporary Chinese articulation of human rights theory and practice. The first part of the article shows that traditional Confucian values have the capacity to produce a social environment in which rights outcomes are (...)
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  16. added 2014-03-29
    Inclusive Strategies for Restraining Aggression—Lessons From Classical Chinese Culture.R. James Ferguson - 1998 - Asian Philosophy 8 (1):31 – 46.
    An extensive body of Chinese philosophical thought suggests a redefinition of international security in terms of a non-threatening formulation of Comprehensive Security. In one culture viewed as particularly 'strategic', i.e. Chinese culture, we find strong traditions of inclusive, non-aggressive forms of security. Mo Tzu and the school of Mohism (5th-3rd centuries BC) developed a rigorous body of thought and practice based on universal regard, the protection of small states, and disesteem for aggressive wars. This is paralleled by a more general (...)
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  17. added 2014-03-28
    Mo Tzu and the Foundations of Morality.David E. Soles - 1999 - Journal of Chinese Philosophy 26 (1):37-48.
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  18. added 2014-03-27
    Mozi Gui Lai: Yi Ge Xian Dai Zhi Shi Fen Zi de Wen Hua Dan Dang.Shiyu Jiao - 2011 - Guo Jia Tu Shu Guan Chu Ban She.
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  19. added 2014-03-25
    Reconsidering Mo Tzu on the Foundations of Morality.Kristopher Duda - 2001 - Asian Philosophy 11 (1):23 – 31.
    Dennis Ahern and David Soles raise substantial problems for the conventional interpretation of Mo Tzu as a utilitarian. Although they defend different interpretations, both scholars agree that Mo Tzu is committed to a divine command theory in some form, citing the same key passages where, supposedly, Mo Tzu explicitly endorses the divine command theory. In this paper, I defend the orthodox interpretation, insisting that Mo Tzu is a utilitarian. I show that the passages cited by Ahern and Soles do not (...)
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  20. added 2014-03-25
    Chapter 6: Mohists (Mojia) and Mohist Teachings.Helmolt Vittinghoff - 2001 - Journal of Chinese Philosophy 28 (1&2):160–164.
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  21. added 2014-03-22
    War and Ghosts in Mozi's Political Philosophy.Benjamin Wong & Hui-Chieh Loy - 2004 - Philosophy East and West 54 (3):343-363.
    : It is argued here that Mozi's critique of warfare in the chapter "Against Offensive War" ("Fei gong") cannot be fully understood without the arguments presented in the chapter "Explaining Ghosts" ("Ming gui"). For Mozi, the problem of war can only be resolved if the existence of providential ghosts can be proven. But he indicates in his arguments concerning the existence of ghosts that it is doubtful whether such a condition can be met. Consequently, despite the apparently optimistic tenor of (...)
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  22. added 2014-03-18
    Understanding Mozi's Foundations of Morality: A Comparative Perspective.Xiufen Lu 1 - 2006 - Asian Philosophy 16 (2):123-134.
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  23. added 2014-03-18
    The Divine Command Theory of Mozi.Yong Li - 2006 - Asian Philosophy 16 (3):237 – 245.
    In this study, I will examine the famous 'divine command theory' of Mozi. Through the discussion of several important chapters of Mozi, including Fayi (law), Tianzhi (the will of heaven), Minggui (knowing the spirits) and Jianai (universal love), I attempt to clarify the arguments of Mozi offered in support of his distinctive ideas of serving heaven, knowing the spirits and loving all. The analysis shows that there are serious problems with his assumptions, hence they fail to support his conclusions as (...)
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  24. added 2014-03-18
    Is Mozi a Utilitarian Philosopher?Changchi Hao - 2006 - Frontiers of Philosophy in China 1 (3):382-400.
    In this essay I argue that Mozi's philosophy is anything but utilitarianism by way of analysing four ethical theories. Utilitarianism is an ethics in which the moral subject is an atomic individual human being, and its concern is how to fulfill the interests of the individual self and the social majority. Confucian ethics is centered on the notion of the family and its basic question is that of priority in the relationship between the small self and the enlarged or collective (...)
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  25. added 2014-03-17
    Mozi Si Xiang Yan Jiu.Zizong Hu (ed.) - 2007 - Ren Min Chu Ban She.
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  26. added 2014-03-16
    Mozi Yan Jiu.Shengqiang Cao & Zhuocai Sun (eds.) - 2008 - Zhongguo She Hui Ke Xue Chu Ban She.
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  27. added 2014-03-16
    The Mohist School.Chris Fraser - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
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  28. added 2014-03-15
    Human Dignity in Classical Chinese Philosophy: Reinterpreting Mohism.Qianfan Zhang - 2007 - Journal of Chinese Philosophy 34 (2):239–255.
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  29. added 2014-03-12
    Preface: Mozi Ùp (Fl. 479–438 Bce) Reconsidered.Chung-ying Cheng - 2008 - Journal of Chinese Philosophy 35 (3):377-378.
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  30. added 2014-03-12
    The Moist Criticism of the Confucian Use of Fate.Franklin Perkins - 2008 - Journal of Chinese Philosophy 35 (3):421-436.
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  31. added 2014-03-12
    Justification and Debate: Thoughts on Moist Moral Epistemology.Hui-Chieh Loy - 2008 - Journal of Chinese Philosophy 35 (3):455-471.
  32. added 2014-03-12
    Introduction: Reconsidering the Mozi.Franklin Perkins - 2008 - Journal of Chinese Philosophy 35 (3):379-383.
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  33. added 2014-03-12
    The Moists and the Gentlemen of the World.Dan Robins - 2008 - Journal of Chinese Philosophy 35 (3):385-402.
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  34. added 2014-03-09
    Mozi Versus Xunzi on Music.Keping Wang - 2009 - Journal of Chinese Philosophy 36 (4):653-665.
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  35. added 2014-03-05
    Mozi's Moral Theory: Breaking the Hermeneutical Stalemate.Daniel M. Johnson - 2011 - Philosophy East and West 61 (2):347-364.
    The most significant contemporary controversy surrounding the interpretation of the moral thought of Mozi is the debate over his ultimate criterion for right action. The problem is that there are two significant candidates found in the text of the Mozi.1 One is a kind of utilitarian principle: whatever benefits the world is right and whatever harms the world is wrong. The other is a divine will principle: whatever Heaven desires is right and whatever Heaven disapproves of is wrong. Both principles (...)
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  36. added 2014-03-05
    The Ethical and Political Works of Motse.Yi-Pao Mei - 1929 - Westport, Conn., Hyperion Press.
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  37. added 2014-03-04
    The Word and the Way in Mozi.Hui-Chieh Loy - 2011 - Philosophy Compass 6 (10):652-662.
    According to A. C. Graham, ‘the crucial question’ for the early Chinese thinkers was ‘Where is the Way [dao]?’–‘the way to order the state and conduct personal life’ rather than ‘What is the Truth?’1 This observation is most apt when applied to the thinking of Mozi and his followers as it is exemplified in the ethical and political chapters of the eponymously named text .2 A striking feature of the Mohists’ thinking, however, is the concern they have with yan , (...)
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  38. added 2014-03-04
    Unfolding Mozi's Standard of Sound Doctrine.Steven A. Stegeman - 2011 - Asian Philosophy 21 (3):227 - 239.
    This essay revolves around a careful assessment of Hui-chieh Loy's essay ?Justification and Debate: Thoughts on Moist Moral Epistemology?. There is much to appreciate in Loy's analysis of the standard of sound doctrine in the ?Against Fatalism? chapters of the Mozi, but a close reading of Loy's essay reveals problematic aspects in his approach along both hermeneutic and logical lines. For one, he groups Mozi's tests of the standard of sound doctrine in a way that does not square well with (...)
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  39. added 2014-03-04
    Manufacturing Mohism in the Mencius.Thomas Radice - 2011 - Asian Philosophy 21 (2):139 - 152.
    The Mencius contains several negative remarks about the Mohists and their doctrine of ?universal love? (jian?ai). However, little attention has been paid to whether Mencius? descriptions of Mohism were accurate. Fortunately, there is a surviving record of the beliefs of Mozi in the text that bears his name. In this essay, I analyze this text and descriptions of Mohism from other early Chinese texts, and compare them to the criticisms of Mohism in the Mencius. Ultimately, I show that the image (...)
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  40. added 2013-09-27
    The Mozi: A Complete Translation (Review).Hui-Chieh Loy - 2012 - Philosophy East and West 62 (2):308-311.
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  41. added 2013-09-27
    A Study on the Dating of the Mozi Dialogues and the Mohist View of Ghosts and Spirits.Ding Sixin - 2011 - Contemporary Chinese Thought 42 (4):39-87.
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  42. added 2013-09-27
    Mozi (Mo-Tzu).Hui-Chieh Loy - 2007 - Internet Encyclopedia of Philosophy.
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  43. added 2013-09-26
    Jian Ai and the Mohist Attack of Early Confucianism.Wai Wai Chiu - 2013 - Philosophy Compass 8 (5):425-437.
    In Chinese pre-Qin period, Mohism was the first school that challenged Confucianism. A common view is that Mohists attacked Confucianism by proposing jian ai, often translated as “universal love,” that opposes Confucian “graded love”. The Confucian-Mohist debate on ethics is often regarded as a debate between Mohist “universal love,” on the one hand; and Confucian emphasis on family and kinship, on the other. However, it is misleading to translate jian ai as “universal love,” as it distorts our understanding of the (...)
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  44. added 2012-08-27
    Mohist Care.Dan Robins - 2012 - Philosophy East and West 62 (1):60-91.
    As the Mohist doctrine of inclusive care (jian ai 兼愛) is usually understood, it is an affront to both human nature and commonsense morality.1 We are told that the Mohists rejected all particularist ties, especially to family, in the interests of a radically universalist ethic.2 But love for those close to us is deeply rooted in our natures, and few would deny that this love has moral significance. If the Mohists did deny this, it would be easy to dismiss them, (...)
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  45. added 2011-11-06
    Ian Johnston, The Mozi: A Complete Translation: New York: Columbia University Press/Hongkong: Chinese University Press, 2010, Lxxxvii + 944 Pages. [REVIEW]Dan Robins - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):551-556.
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  46. added 2011-10-04
    Mozi: Basic Writings.Di Mo - 2003 - Columbia University Press.
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  47. added 2011-08-31
    Mo Tzu Against the Confucians: A Defense of Mo Tzu's Utilitarianism'.MR Martin - unknown
  48. added 2011-08-31
    Is Mozi 17 a Fragment of Mozi 26?Chris Fraser - 2010 - Warring States Papers:122–125.
    , originally was not an independent chapter in the Fei Gong (Condemning Aggression) series, but rather part of the ending of Mozi 26, the first of the Tian Zhi ¤Ñ§Ó (Heaven’s Intention) chapters. I will argue that we have no reason to..
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  49. added 2011-08-31
    Thematic Relationships in MZ 8-10 and 11-13.Chris Fraser - 2010 - Warring States Papers:137–142.
    Summary. Analyses of the Mohist triads tend to rely mainly on observations about linguistic or rhetorical features. In this study, I aim to supplement such research by offering observations about the thematic content of the Shang- xian ©|½å and Shangtong ©|¦P triads (MZ 8-10 and 11-13). I argue that my observations are best explained by the hypothesis that the essays in both triads were compiled in the order shang-zhong-xia ¤W¤¤¤U . I also suggest that the writers of the later texts (...)
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  50. added 2011-08-31
    Mohism.Chris Fraser - 2008 - Stanford Encyclopedia of Philosophy.
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1 — 50 / 66