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  1. Wang Bi ping zhuan.Xiaoyi Wang - 1996 - [Nanjing shi]: Jiangsu sheng xin hua shu dian fa xing. Edited by Xiaoyi Wang.
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  2. Xuan xue tong lun.Baoxuan Wang - 1996 - Daibei Shi: Wu nan tu shu chu ban you xian gong si.
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  3. Reimagining Daoist Alchemy, Decolonizing Transhumanism: The Fantasy of Immortality Cultivation in Twenty‐First Century China.Zhange Ni - 2020 - Zygon 55 (3):748-771.
    This article studies a new fantasy subgenre that emerged in contemporary China, xiuzhen xiaoshuo (immortality cultivation fiction), which builds imaginary worlds around the magical practice of Chinese alchemy and fuses it with science and technology. After the arrival of the modern, Western triad of science, religion, and magic/superstition, alchemical practices of the Daoist tradition were labeled as a “superstition” to be eradicated; however, they persisted and began to flourish within and beyond the realm of fantasy literature in the late twentieth (...)
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  4. Zhu Xi and Daoism.James Sellmann - 2019 - In Kai-Chiu Ng & Yong Huang (eds.), Dao Companion to Zhu Xi.
    This chapter argues that ZHU Xi was influenced by Daoism. His philosophy begins with the Diagram of the Great Polarity or Taijitu 太極圖 which has Daoist origins. Later in life he studied two Daoist texts, namely, The Seal of the Unity of the Three in the Zhou Book of Changes or the Zhouyi Cantongqi 周易參同契, and The Yellow Emperor’s Classic of the Secret Talisman or the Huangdi Yinfujing 黃帝陰符經. The chapter begins with a discussion about the nature of Daoism and (...)
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  5. The Metaphysics of Dao in W ang Bi’s Interpretation of Laozi.Hao Hong - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):219-240.
    WANG Bi 王弼 develops a metaphysic of Dao 道 in his Commentary on Laozi and “The Structure of Laozi’s Subtle Pointers.” I summarize this metaphysic as the following thesis: Dao is featureless and is the ultimate reason why the myriad things exist and are the ways they are. I develop a systematic account of this thesis: I provide an interpretation of the featurelessness of Dao and show how Dao’s featurelessness relates to its fundamental explanatory role as the ontological ground for (...)
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  6. Religious Daoist Studies of The Book of Changes (Yi jing) and Their Historical and Contemporary Influence.Zhang Weiwen - 2008 - Contemporary Chinese Thought 39 (3):74-97.
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  7. Taoism: Growth of a Religion.Paul W. Kroll, Isabelle Robinet & Phyllis Brooks - 1999 - Journal of the American Oriental Society 119 (1):189.
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  8. Taoism under the T'ang: Religion and Empire during the Golden Age of Chinese History.Paul W. Kroll & T. H. Barrett - 1997 - Journal of the American Oriental Society 117 (3):621.
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  9. Taoist Meditation and Longevity Techniques.Stephen R. Bokenkamp & Livia Kohn - 1991 - Journal of the American Oriental Society 111 (4):806.
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  10. Understanding Reality: A Taoist Alchemical Classic by Chang Po-tuan, with a Concise Commentary by Liu I-ming.Tao-Chung Yao, Thomas Cleary, Liu I.-Ming & Chang Po-Tuan - 1990 - Journal of the American Oriental Society 110 (1):113.
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  11. Ch'i: A Neo-Taoist Approach to Life.Alvin P. Cohen & R. G. H. Siu - 1977 - Journal of the American Oriental Society 97 (3):358.
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  12. Shyh Daw-An's Preface to Saṅgharakṣa's Yogācārabhūmi-Sūtra and the Problem of Buddho-Taoist Terminology in Early Chinese BuddhismShyh Daw-An's Preface to Sangharaksa's Yogacarabhumi-Sutra and the Problem of Buddho-Taoist Terminology in Early Chinese Buddhism.Arthur E. Link - 1957 - Journal of the American Oriental Society 77 (1):1.
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  13. Littlejohn, Ronnie, and Jeffrey Dippmann, ed., Riding the Wind With Liezi. New Perspectives on the Daoist Classic: Albany: SUNY Press, 2011, vii+264 pages.Hans-Georg Moeller - 2012 - Dao: A Journal of Comparative Philosophy 11 (3):405-408.
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  14. The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Bi Translated by Richard John Lynn.J. Lee Schroeder - 1996 - Journal of Chinese Philosophy 23 (3):369-380.
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  15. Kuo hsiang and the Chuang Tzu.Livia Knaul - 1985 - Journal of Chinese Philosophy 12 (4):429-447.
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  16. His K’ang and Argumentation in the Wei, and a Refutation of the Essay ‘Residence is Unrelated to Good and Bad Fortune: Nourish Life’.Robert Henricks - 1981 - Journal of Chinese Philosophy 8 (2):169-223.
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  17. ‘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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  18. Wang pi on the mind.Chung-Yue Chang - 1982 - Journal of Chinese Philosophy 9 (1):77-106.
  19. The huai-Nan Tzu alteration.Wayne Alt - 1993 - Journal of Chinese Philosophy 20 (1):73-84.
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  20. Life and death: The Dionysian spirit of Juan Chi and neo-taoists.Ellen Y. Zhang - 1999 - Journal of Chinese Philosophy 26 (3):295-321.
  21. Continuity-Guo xiang, Chan, Cheng-Zhu lixue, new realism, marxism-Feng youlan's discernment of the way.Diane B. Obenchacm - 1994 - Journal of Chinese Philosophy 21 (3-4):481-519.
  22. The concept of human nature in the huai-Nan Tzu.H. D. Roth - 1985 - Journal of Chinese Philosophy 12 (1):1-22.
  23. Meontology in early xuanxue thought.David Chai - 2010 - Journal of Chinese Philosophy 37 (1):90-101.
  24. Musical naturalism in the thought of Ji Kang.David Chai - 2009 - Dao: A Journal of Comparative Philosophy 8 (2):151-171.
    Wei-Jin period is characterized by neo-Daoism ( xuanxue 玄學), and J I Kang lived in the midst of this philosophical exploration. Adopting the naturalism of the Zhuangzi , J i Kang expressed his socio-political concerns through the medium of music, which was previously regarded as having moral bearing and rectitude. Denying such rectitude became central for J i Kang, who claimed that music was incapable of possessing human emotion, releasing it from the chains of Confucian ritualism. His investigation into the (...)
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  25. Understanding double mystery: Daoism in early Tang as mirrored in the fdlh (t 2104) and chongxuanxue.Friederike Assandri - 2005 - Journal of Chinese Philosophy 32 (3):427–440.
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  26. Guo Xiang.J. Scot Brackenridge - 2007 - Internet Encyclopedia of Philosophy.
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  27. Neo-daoism.Alan K. L. Chan - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
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  28. Zhong Hui (chung Hui, 225–264 CE).Alan Kam-Leung Chan - 2007 - Internet Encyclopedia of Philosophy.
  29. Ziporyn, Brook, the penumbra unbound: The neo-taoist philosophy of Guo Xiang.Paul D’Ambrosio & Hans-Georg Moeller - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):437-440.
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  30. Insidious syncretism in the political philosophy of Huai‐nan‐tzu 1.Paul Rakita Goldin - 1999 - Asian Philosophy 9 (3):165 – 191.
    This is a study of the ninth chapter of the Huai-nan-tzu, a Chinese philosophical text compiled in the mid-second century BC. The chapter (entitled Chu-shu [The techniques of the ruler]) has been consistently interpreted as a proposal for a benign government that is rooted in the syncretic Taoist principles of the Huai-nan-tzu and is designed to serve the best interests of the people. I argue, on the contrary, that the text makes skilful (and deliberately deceptive) use of vocabulary from the (...)
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  31. The categorical interpretation of Guo Xiang’s “independent genesis”.Zhongqian Kang - 2008 - Frontiers of Philosophy in China 3 (4):520-534.
    Seemingly, “independent genesis” refers to the independent existence and changes of each thing, but it is clear that there cannot be any truly “independent” things at all. Each thing in the world has to stay in connection or relationship with other things outside itself if it wants to represent its own “independence” and “genesis” in terms of form; and inevitably such connection or relationship itself has to be embodied in the internal nature of each thing. In the metaphysical thought of (...)
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  32. Ge Hong.Keith Knapp - 2003 - Internet Encyclopedia of Philosophy.
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  33. The Nameless and Formless Dao as Metaphor and Imagery: Modeling the Dao in Wang Bi’s Laozi.Jude Chua Soo Meng - 2005 - Journal of Chinese Philosophy 32 (3):477–492.
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  34. Wagner, Rudolf G., A Chinese Reading of the Daodejing: WangBi’s Commentary on the Laozi, with Critical Text and Translation: Albany: State University of New York Press, 2003, viii + 531 pages.Xing Wen - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):467-471.
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Huainanzi
  1. New Perspectives on the Wenzi. [REVIEW]Paul van Els - 2002 - China Review International 9:91–97.
    Review of Wenzi xinlun (New Perspectives on the Wenzi), Wenzi ziliao tansuo (Exploration of the Wenzi Materials), and Huainanzi yu Wenzi kaobian (Examination of the Huainanzi and the Wenzi), by DING Yuanzhi.
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  2. Tilting Vessels and Collapsing Walls: On the Rhetorical Function of Anecdotes in Early Chinese Texts.Paul van Els - 2012 - Extrême-Orient Extrême-Occident 34:141–66.
    Early Chinese argumentative texts are full of historical anecdotes. These short accounts of events in Chinese history enhance the appeal of the text, but they also have an important rhetorical function in helping the reader understand, accept, and remember the arguments propounded in the text. In this paper I examine the rhetorical function of historical anecdotes in two argumentative texts of the Western Han dynasty (202 BCE-9 CE): Han’s Illustrations of the Odes for Outsiders and The Master of Huainan. These (...)
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  3. The Soundscape of the Huainanzi : Poetry, Performance, Philosophy, and Praxis in Early China.Peter Tsung Kei Wong - 2022 - Early China 45:515-539.
    This article proposes that oral performance could be a philosophical activity in early China. The focus is on the Huainanzi, a densely rhymed philosophical treatise compiled by Liu An in the second century b.c.e. I show that the tome contains various sound-correlated poetic forms that are intended not only to enable textual performance but also, by means of aural mimesis, to encourage the intuitive understanding of its philosophical messages. Thus scholars of ancient poetry, philosophy, or intellectual history, despite being habituated (...)
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  4. 《淮南子》篇章結構考 (On the Compositional Structure of the Huainanzi).Peter Tsung Kei Wong - 2019 - Dissertation, The Chinese University of Hong Kong
    In 139 BC, Liu An presented the Huainanzi to Emperor Wu. Nowadays, most Western scholars believe that the Huainanzi has a “root-branches” bipartite structure. However, given that the author of the "Yao Lue" chapter (probably Liu An himself) asks the readers to read the Huainanzi from the beginning to its end in a successive order, and given that the text is designed in such a way as to prevent readers from “departing from the root and moving closer to the branches” (...)
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  5. The Dualistic Cosmogony of Huai-nan-tzǔ and Its Relations to the Background of Chinese and of European Alchemy.Tenney Davis - 1936 - Isis 25:327-340.
Liezi
  1. 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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Wang Bi
  1. Dao and Sign in History: Daoist Arche-Semiotics in Ancient and Medieval China.Daniel Fried - 2018 - Albany: SUNY.
    From its earliest origins in the Dao De Jing, Daoism has been known as a movement that is skeptical of the ability of language to fully express the truth. While many scholars have compared the earliest works of Daoism to language-skeptical movements in twentieth-century European philosophy and have debated to what degree early Daoism does or does not resemble these recent movements, Daniel Fried breaks new ground by examining a much broader array of Daoist materials from ancient and medieval China (...)
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  2. Seyn, ἕν, 道: Brevis tractatus meta-ontologicus de elephantis et testudinibus.Florian Marion - 2022 - Revue Philosophique De Louvain 119 (1):1-51.
    The question of ontological foundation has undergone a noteworthy revival in recent years: metaphysicians today quarrel about how exactly to understand the asymmetrical and hyperintensional relationship of grounding. One of the reasons for this revival is that the old quantificationalist meta-ontology inherited from Quine has been effectively criticised by leading philosophers favourable to a meta-ontology, the aim of which is to come to know “which facts/items ground (constitute the base of) which other facts/items”, thus to examine the relation of ontological (...)
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  3. Wang yangming.Youngmin Kim - 2005 - Internet Encyclopedia of Philosophy.
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  4. Wang bi.Ronnie Littlejohn - 2005 - Internet Encyclopedia of Philosophy.
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Neo-Daoism, Misc
  1. The Possibility of Moral Cultivation in the Ontological Oblivion: a Re-exploration of Hongzhou School of Chan Buddhism Through Guo Xiang.Christine Abigail Tan - 2021 - Philosophia: International Journal of Philosophy 22 (1):97-114.
    Chan Buddhism as we know it today can perhaps be traceable to what is known as the Hongzhou school, founded by Mazu Daoyi. Although it was Huineng who represented an important turn in the development of Chan with his iconoclastic approach to enlightenment as sudden rather than gradual, it was in Huineng’s successor, Mazu, where we saw its complete radicalization. Specifically, Mazu introduced a radicalized approach of collapsing substance and function, as well as principle and phenomena, into a complete overlap. (...)
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  2. Dao and Sign in History: Daoist Arche-Semiotics in Ancient and Medieval China.Daniel Fried - 2018 - Albany: SUNY.
    From its earliest origins in the Dao De Jing, Daoism has been known as a movement that is skeptical of the ability of language to fully express the truth. While many scholars have compared the earliest works of Daoism to language-skeptical movements in twentieth-century European philosophy and have debated to what degree early Daoism does or does not resemble these recent movements, Daniel Fried breaks new ground by examining a much broader array of Daoist materials from ancient and medieval China (...)
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  3. Ji Kang on Nourishing Life.David Chai - 2017 - Frontiers of Philosophy in China 12 (1):38-53.
    Ji Kang’s “An Essay on Nourishing Life” has, for much of its history, been overshadowed by his more famous work “Sound is without Grief or Joy.” Be that as it may, “An Essay on Nourishing Life” is also an important text in that it delves into the interdependence of the heart-mind, spirit, and vital breath, and into how harmony between them is the key to ensuring physical longevity. In addition to investigating this aspect of his thought, this paper will also (...)
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