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  1. Lu Xiangshan, Wang Yangming, and the Early Heart-Mind Learning.George L. Israel - manuscript
    Draft Chapter for Chinese Philosophy and Its Thinkers: From Ancient Times to the Present Day .
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  2. Wang Yangming: Record of Instructions for Practice Vol. III.George L. Israel - 2023 - KDP.
    Wang Yangming 王陽明 (1472-1529) was one of China's most influential Ruist philosophers. The publication widely regarded as most representative of his Ruism is the three-volume Record of Instructions for Practice. Wang Yangming’s followers kept records of statements he made and conversations he held when discussing his Ruist learning with them. During and after his lifetime, these records were compiled in three volumes. The third volume was gathered together and edited by his ardent follower Qian Dehong 錢德洪, who then published it (...)
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  3. Studying Wang Yangming: History of a Sinological Field.George L. Israel - 2022 - Kindle Direct Publishing.
    Wang Yangming (1472-1529) and his School of Mind dominated the intellectual world of sixteenth-century Ming China (1368-1644), and his Confucian philosophy has since remained an essential component of East Asian philosophical discourse. Yet, the volume of publications on him in the Western-language literature has consistently paled in comparison to the volume of scholarship on classical Chinese philosophy, modern Chinese philosophy, Buddhism, and Daoism. Studying Wang Yangming: History of a Sinological Field explains the history of writing in the West about the (...)
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  4. A School of Mind Philosopher in Ming China: Nie Bao’s Formative Political Career and Intellectual Trajectory, 1487-1548.George L. Israel - 2021 - In 第二十一届明史國際學術研討會 論文匯編 Proceedings of the Twenty-First International Conference of the Chinese Ming History Society. pp. 204-239.
    Nie Bao 聶豹 (1487-1563) was a Neo-Confucian philosopher and scholar-official of sixteenth-century Ming China. In his Ming ru xue an 明儒學案 (Case studies of Ming Confucians), Huang Zongxi 黃宗羲placed him in the Jiangxi (Jiangyou 江右) group of Wang Yangming followers. The goal of this article is to provide a sketch of Nie Bao’s political trajectory and intellectual development from his early years until he was imprisoned in 1547, as well as translation of important documents pertaining to that trajectory and development. (...)
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  5. Wang Yangming in Chuzhou and Nanjing, 1513-1516 "I have only two words to say: 'Be truthful.'".George L. Israel - 2019 - In Kenneth Swope (ed.), The Ming World. Routledge. pp. 322-342.
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  6. Wang Yangming in Beijing: "If I do not awaken others, who will do so?".George L. Israel - 2017 - Journal of Chinese History 1 (1):59-91.
    After being recalled to Beijing in 1510 for evaluation and reassignment in the wake of his two-year exile to Guizhou and his period of service as a magistrate, Wang Yangming was assigned to a succession of posts at the capital that kept him there through 1512. During that short time, he remained disillusioned with the Ming court and high politics and chose to put his energies into fostering a philosophical movement. He believed that by restoring the “way of master-disciple relations (...)
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  7. A Response to Thorian Harris.Stephen C. Angle - 2012 - Philosophy East and West 62 (3):397-400.
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  8. World Humanities and Self-Reflection of Humanity: A Confucian-Neo-Confucian Perspective.Chung-Ying Cheng - 2012 - Journal of Chinese Philosophy 39 (4):476-494.
    This article presents and develops Zhu Xi's Neo-Confucian theory of heart-mind-will and human nature as the source and basis for the understanding of humanity. This article next shows how Kant and Confucius could be said to share the same vision of humanity in light of one particular historical connection between them. Finally, I have explored four forms of knowledge in light of a distinction between feeling and observation as well as their basic unity. This gives rise to our vision of (...)
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  9. Sagehood: The Contemporary Significance of Neo-Confucian Philosophy. By Stephen C. Angle.Suk Choi - 2012 - Journal of Chinese Philosophy 39 (4):616-620.
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  10. Sagehood: The Contemporary Significance of Neo-Confucian Philosophy (review).Thorian R. Harris - 2012 - Philosophy East and West 62 (3):392-397.
  11. A Reply to Stephen Angle.Thorian R. Harris - 2012 - Philosophy East and West 62 (3):400-402.
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  12. “There is Nothing More…Than Dressing and Eating”: Li Zhi 李贄 and the Child-like Heart-Mind.Pauline C. Lee - 2012 - Dao: A Journal of Comparative Philosophy 11 (1):63-81.
    Zhi 李贄, also named ( hao 號) Zhuowu 卓吾 (1527–1602), and argues that he articulates a coherent and compelling vision of a good life focused on the expression of genuine feelings distinctive to each individual. Through a study of literary texts and terms of art he refers to in his critical essay “On the Child-like Heart-mind” ( Tongxin Shuo 童心說), as well as the metaphors and images he fleshes out throughout his writings, I characterize Li’s ethical vision and show that (...)
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  13. Religion and the Ritual of Public Discourse1.Warren G. Frisina - 2011 - American Journal of Theology and Philosophy 32 (1):74 - 92.
    What role should religion play in public discourse? Not long ago Richard Rorty argued, in more than one place, that religion is a "conversation stopper" which polite people refer to only in private conversations. Religious believers complain, however, that this practice renders it impossible for them to participate in public discourse. They ask whether a democratic community is worthy of the name if it effectively forbids (by custom or legislation) a significant segment of its citizens from acknowledging and drawing upon (...)
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  14. Wu, Zhen 吳震: On Taizhou School 泰州學派研究: Beijing 北京: Zhongguo Renmin Daxue Chubanshe 中國人民大學出版社, 2009, 6+455 pages. [REVIEW]Liu Liangjian - 2011 - Dao: A Journal of Comparative Philosophy 10 (4):571-573.
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  15. Reply to Stephen Angle.Justin Tiwald - 2011 - Dao: A Journal of Comparative Philosophy 10 (2):241-243.
    A follow-up to Tiwald's book review of Angle's Sagehood.
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  16. Stephen C. Angle: Sagehood: The Contemporary Significance of Neo-Confucian Philosophy: Oxford: Oxford University Press, 2009, xvi + 293 pages. [REVIEW]Justin Tiwald - 2011 - Dao: A Journal of Comparative Philosophy 10 (2):231-235.
    Review of Stephen C. Angle's Sagehood: The Contemporary Significance of Neo-Confucian Philosophy.
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  17. Continuity of Heart-mind and Things-events: A Systematic Reconstruction of Neo-Confucian Epistemology.Haiming Wen - 2011 - Asian Philosophy 21 (3):269 - 290.
    Many scholars argue that there is no epistemology in Chinese philosophy, or that an epistemological sensibility was not fully developed in Chinese thinking. This leads western audiences to mistakenly think that Chinese philosophy is not properly ?philosophical?. This paper argues that there is a great deal of discourse about understanding the world as a whole in ancient Chinese philosophy. Taking Song-ming Neo-Confucianism as an example, the author shows that most researchers do not uncover its philosophical advancement as it developed throughout (...)
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  18. Between mind and trace — A research into the theories on Xin 心 (Mind) of early Song Confucianism and Buddhism.Shiling Xiang - 2011 - Frontiers of Philosophy in China 6 (2):173-192.
    From Han Yu’s yuan Dao 原道 (retracing the Dao) to Ouyang Xiu’s lun ben 论本 (discussing the root), the conflicts arising from Confucianists’ rejection of Buddhism were focused on one point, namely, the examination of zhongxin suo shou 中心所守 (something kept in mind). The attitude towards the distinction between mind and trace, and the proper approach to erase the gap between emptiness and being, as well as that between the expedient and the true, became the major concerns unavoidable for various (...)
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  19. Angle, Stephen C. Sagehood: The Contemporary Significance of Neo‐Confucian Philosophy . New York: Oxford University Press, 2009 . Pp. 293. $74.00 (cloth). [REVIEW]Erin M. Cline - 2010 - Ethics 120 (4):826-831.
  20. Taking on proper appearance and putting it into practice: Two different systems of effort in Song and Ming Neo-Confucianism. [REVIEW]Weixiang Ding - 2010 - Frontiers of Philosophy in China 5 (3):326-351.
    Both jianxing 践形 (taking on proper appearance) and jianxing 践行 (putting into practice) were concepts coined by Confucians before the Qin Dynasty. They largely referred to similar things. But because the Daxue 大学 ( Great Learning ) was listed as one of the Sishu 四书 (The Four Books) during the Song Dynasty, different explanations and trends in terms of the Great Learning resulted in taking on proper appearance and putting into practice becoming two different systems of efforts. The former formed (...)
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  21. Bol, Peter K., Neo-Confucianism in History: Cambridge, MA: Harvard University Press, 2008, viii + 366 pages.Philip J. Ivanhoe - 2010 - Dao: A Journal of Comparative Philosophy 9 (4):471-475.
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  22. Dao Companion to Neo-Confucian Philosophy.John Makeham (ed.) - 2010 - New York: Springer.
    This Companion is the first volume to provide a comprehensive introduction, in accessible English, to the Neo-Confucian philosophical thought of representative ...
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  23. On Pleasure: A Reflection on Happiness from the Confucian and Daoist Perspectives.Chen Shaoming - 2010 - Frontiers of Philosophy in China 5 (2):179-195.
    This paper discusses the structural relationship between ideals on pleasure and pleasure as a human psychological phenomenon in Chinese thought. It describes the psychological phenomenon of pleasure, and compares different approaches by pre-Qin Confucian and Daoist scholars. It also analyzes its development in Song and Ming Confucianism. Finally, in the conclusion, the issue is transferred to a general understanding of happiness, so as to demonstrate the modern value of the classical ideological experience.
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  24. Review of Stephen C. angle, Sagehood: The Contemporary Significance of Neo-Confucian Philosophy[REVIEW]Bryan W. van Norden - 2010 - Notre Dame Philosophical Reviews 2010 (2).
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  25. Contemporary chinese studies of the philosophy of Liu zongzhou 劉宗周.Simon Man Ho Wong - 2010 - Dao: A Journal of Comparative Philosophy 9 (2):225-232.
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  26. Li in east asian buddhism: One approach from Plato's parmenides.James Behuniak - 2009 - Asian Philosophy 19 (1):31 – 49.
    In Plato's Parmenides , Socrates proposes a 'Day' analogy to express one possible model of part/whole relations. His analogy is swiftly rejected and replaced with another analogy, that of the 'Sail'. In this paper, it is argued that there is a profound difference between these two analogies and that the 'Day' represents a distinct way to think about part/whole relations. This way of thinking, I argue, is the standard way of thinking in East Asian Buddhism. Plato's 'Day' analogy can then (...)
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  27. Li and qi in the yijing.Chung-Ying Cheng - 2009 - Journal of Chinese Philosophy 36 (s1):73-100.
  28. The Zhou li and Constitutionalism: A Southern Song Political Theory.Jaeyoon Song - 2009 - Journal of Chinese Philosophy 36 (3):424-438.
  29. The formation, development and evolution of neo-confucianism — with a focus on the doctrine of “stilling the nature” in the song period.Renqiu Zhu - 2009 - Frontiers of Philosophy in China 4 (3):322-342.
    The formation of the discourse of Neo-Confucianism 1 in the Song period was a result of the interactions between many social and cultural trends. In the development of the Neo-Confucian discourse, the Cheng brothers (Cheng Hao and Cheng Yi) played key roles with their charismatic thoughts and impelling personalities, while Zhu Xi pushed Neo-Confucian thought and discourse to a pinnacle with his broad knowledge and precise reasoning. In the warm discussions and debates between different schools and thoughts, the Neo-Confucian discourse (...)
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  30. The Diagram of the Supreme Pole and the Kabbalistic Tree.Martin Zwick - 2009 - Religion East and West (9):89-109.
    This paper discusses similarities of both form and meaning between two symbolic structures: the Diagram of the Supreme Pole of Song Neo-Confucianism and the Kabbalistic Tree of medieval Jewish mysticism. These similarities are remarkable in the light of the many differences that exist between Chinese and Judaic thought, which also manifest in the two symbols. Intercultural influence might account for the similarities, but there is no historical evidence for such influence. An alternative explanation would attribute the similarities to the ubiquity (...)
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  31. Neo-confucianism in history.Peter Kees Bol - 2008 - Cambridge, Mass.: Harvard University Press.
    Where does Neo-Confucianismâe"a movement that from the twelfth to the seventeenth centuries profoundly influenced the way people understood the world and responded to itâe"fit into our story of Chinaâe(tm)s history? This interpretive, at times polemical, inquiry into the Neo-Confucian engagement with the literati as the social and political elite, local society, and the imperial state during the Song, Yuan, and Ming dynasties is also a reflection on the role of the middle period in Chinaâe(tm)s history. The book argues that as (...)
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  32. Philosophical development in late Ming and early Qing.Chung-yi Cheng - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
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  33. Xiang, shiling 向世陵, the diversification and four systems in song-Ming neo-confucianism 宋明理學的分系與四系 changsha 長沙: Hunan daxue chubanshe, 2006, 475 pages. [REVIEW]Wen Haiming - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):111-113.
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  34. Song-Ming neo-Confucianism (1) : from Cheng Yi to Zhu Xi.Shu-Hsien Liu - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
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  35. Form, principle, pattern, or coherence? Li in chinese philosophy.Brook Ziporyn - 2008 - Philosophy Compass 3 (3):401–422.
    This article provides an overview of controversies in the history of Chinese philosophy concerning the diversity of meanings of the term Li , as well as the comparative issues raised in various attempts by modern Chinese and Western interpreters to come to terms with this diversity of meanings. Revisiting the earliest pre-philosophical uses of the term, an attempt is then made to synthesize the insights of previous interpreters and open up a new path for investigating its distinctive implications in classical (...)
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  36. Neo-confucian political philosophy: The Cheng Brothers on li (propriety) as political, psychological, and metaphysical.Yong Huang - 2007 - Journal of Chinese Philosophy 34 (2):217–238.
  37. Moral agency and the unity of the world: The neo-confucian critique of "vulgar learning".Youngmin Kim - 2006 - Journal of Chinese Philosophy 33 (4):479-489.
  38. Guest Editorial.John Krummel - 2006 - Vera Lex 7 (1/2):1-6.
    Editorial to accompany the entire issue on natural law and Asian philosophy which I guest edited.
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  39. The ontologicalization of the Confucian concept of Xin Xing: Zhou Lianxi’s founding contribution to the Song-Ming Neo-Confucianism. [REVIEW]Jinglin Li - 2006 - Frontiers of Philosophy in China 1 (2):204-221.
    The Confucian concept of "cheng" (integrity) emphasizes logical priority of value realization over "zhen shi' (reality or truth). Through value realization and the completion of being, zhenshi can be achieved. Cheng demonstrates the original unity of value and reality. Taking the concept of cheng as the core, Zhou Lianxi's philosophy interpreted yi Dao (the Dao of change), and integrated Yi Jing (The Book of Changes) and Zhong Yong (The Doctrine of the Mean). On the one hand, it ontologicalized the Confucian (...)
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  40. On The Universal and Local Aspects of Confucianism.Chen Lai - 2005 - Frontiers of Philosophy in China 1 (1):79-91.
    To counter the tendency of making Confucianism "localized" and thereby turning Confucianism research into research of local social history, the author criticizes this tendency and thinks it is unilateral to emphasize or stress the importance of a small unit's locality, but ignore the oneness of the distribution of Confucianism and the universality of Confucian thought. The thesis emphasizes that the main schools of Confucianism in the Song and Ming Dynasties are all not local ones and cannot be reduced to reflections (...)
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  41. Neo-confucian religiousness vis-à-vis neoorthodox protestantism.L. O. Ping-cheung - 2005 - Journal of Chinese Philosophy 32 (3):367–390.
  42. On Li Zhi’s Theory of Growing up in Spirit.Junjiang Wang - 2005 - Frontiers of Philosophy in China 1 (1):92-101.
    The theory of growing up in spirit is the core of Li Zhi's thought. The theory attempts to get rid of the limit of the rigid ethical doctrine of Confucianism and to encourage growth in a helpful person for the benefit of the country, which demands both a free environment of society and enough courage and insight of the individual. At the same time, the criterion of growing up in spirit indicates the limitation of Li Zhi's thought. His free exploration, (...)
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  43. Zhongguo xian dai jia zhi guan de chu sheng li cheng: cong Li Zhi dao Dai Zhen.Genyou Wu - 2004 - Wuchang: Wuhan da xue chu ban she.
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  44. Li Yong (1627-1705) and Epistemological Dimensions of Confucian Philosophy. [REVIEW]John Berthong - 2003 - International Studies in Philosophy 35 (4):164-165.
  45. Reciprocal altruism and the biological basis of ethics in Neo-Confucianism.Donald J. Munro - 2002 - Dao: A Journal of Comparative Philosophy 1 (2):131-141.
  46. Understanding Confucian Philosophy: Classical and Sung-Ming (review). [REVIEW]Chenyang Li - 2001 - Philosophy East and West 51 (2):312-314.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Understanding Confucian Philosophy: Classical and Sung-MingChenyang LiUnderstanding Confucian Philosophy: Classical and Sung-Ming. By Shu-hsien Liu. Westport and London: Praeger, 1998. Pp. xii + 273.Understanding Confucian Philosophy: Classical and Sung-Ming, by Shu-hsien Liu, a leading contemporary Neo-Confucian scholar, aims to present the Confucian tradition [End Page 312] from a contemporary Neo-Confucian perspective and purports to provide some background clues to what has led to the Third Epoch of Confucianism, (...)
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  47. The Concepts of Dao and Li in Song—Ming Neo-Confucian Philosophy.Chen Lai - 1999 - Contemporary Chinese Thought 30 (4):9-24.
    My friends, what I intend to do here is not simply to present a thesis. Rather, I will follow the main subject of this seminar, namely "The Possibilities and Questions in the Teaching and Transmitting Chinese Philosophy," concentrating in this lecture on the core concepts of neo-Confucianism.
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  48. Love unto death: Passion and reason in late Ming china.Vladimir Maliavin - 1999 - Journal of Chinese Philosophy 26 (3):265-294.
  49. Transformations of the Confucian way.John H. Berthrong - 1998 - Boulder, Colo: Westview Press.
    From its beginnings, Confucianism has vibrantly taught that each person is able to find the Way individually in service to the community and the world. For over 2,600 years, Confucianism has sustained a continual process of transformation and growth. In this comprehensive new work, John Berthrong examines the vitality and expansion of the Confucian tradition throughout East Asia and into the entire modern world.Confucianism has been credited with being the dominant social and intellectual force shaping the enduring civilizations of East (...)
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  50. The Ways of Confucianism: Investigations in Chinese Philosophy. [REVIEW]Philip J. Ivanhoe - 1998 - International Philosophical Quarterly 38 (1):98-100.
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