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  1. Metaphors of Metaphors: Reflections on the Use of Conceptual Metaphor Theory in Premodern Chinese Texts.Stefano Gandolfo - 2019 - Dao: A Journal of Comparative Philosophy 18 (3):323-345.
    In this essay, I challenge the use of Conceptual Metaphor Theory in the premodern Chinese setting. The dominant, implicit assumption in the literature is that conclusions reached by CMT on the ways in which cognition operates can be applied in toto and without qualification onto the makers of classical Chinese texts. I want to challenge this assumption and argue that textual evidence from premodern Chinese points to a different cognitive process. Differences in the use and conceptualization of image-based thinking as (...)
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  • Beyond Modernity and Tradition: A Third Way for Development.Freya Mathews - 2006 - Ethics and the Environment 11 (2):85-113.
    : How we understand the world (our metaphysical premise) determines, to a large degree, how we treat it. How we treat our world constitutes our basic modality. Our basic modality colors everything we do—our entire culture takes its cue from it. Three basic modalities are here distinguished. The first is the modality of pre-materialist or traditional, religion-based societies. This is a modality of importuning, the seeking of assistance from supernatural sources. The second is the modality of materialist or modern, secular (...)
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  • Varieties of Yin and Yang in the Han: Implicit Mode and Substance Divisions in Heshanggong’s Commentary on the Daodejing.Misha Tadd - 2018 - Diogenes.
    In the study of Chinese thought, the products of the Han dynasty have historically been identified as those most antithetical to Western rationalism. In many of these narratives, the commentarial t...
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  • “Of What Use Are the Odes? ” Cognitive Science, Virtue Ethics, and Early Confucian Ethics.Edward Slingerland - 2011 - Philosophy East and West 61 (1):80-109.
    In his well-known 1994 work Descartes’ Error, the neuroscientist Antonio Damasio describes his work with patients suffering from damage to the prefrontal cortex, a center of emotion processing in the brain. The accidents or strokes that had caused this damage had spared these patients’ “higher” cognitive faculties: their short- and long-term memories, abstract reasoning skills, mathematical aptitude, and performance on standard IQ tests were completely unimpaired. They were also perfectly healthy physically, with no apparent motor or sensory disabilities. Nonetheless, these (...)
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  • Political Strategies for Maintaing Power: Power and Nature in Chapter 20 of the Chunqiu Fanlu.Ivana Buljan - 2019 - Asian Philosophy 29 (4):289-305.
    ABSTRACT‘Bao wei quan’ 保位權 is an essay advising rulers on how to preserve their position of power and maintain control over the bureaucracy. It is a part of one of the most authoritative premodern Chinese texts, the Chunqiu fanlu 春秋繁露, which is traditionally ascribed to pivotal Han dynasty scholar Dong Zhongshu 董仲舒. This paper argues that the BWQ establishes a type of naturalistic approach to rulership. In this vision, the state and its social and political order is rooted in the (...)
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  • How to Throw a Pot: The Centrality of the Potter's Wheel in the Zhuangzi.Wim De Reu - 2010 - Asian Philosophy 20 (1):43 – 66.
    This article explains Zhuangzi's philosophy by analyzing the metaphor of the potter's wheel. I argue that this is one of the central images in the core chapters of the _Zhuangzi_. Together with two cognate images, it not only appears in some crucial passages, but also allows us to integrate a variety of seemingly independent topics. The article consists of four sections. I start by placing the potter's wheel against a background of other artisan tools. A second section focuses on three (...)
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  • ‘Following the Way of Heaven’: Exemplarism, Emulation, and Daoism.Ian James Kidd - 2020 - Journal of the American Philosophical Association 6 (1):1-15.
    Many ancient traditions recognise certain people as exemplars of virtue. I argue that some of these traditions incorporate a 'cosmic' mode of emulation, where certain of the qualities or aspects of the grounds or source of the world manifest, in human form, as virtues. If so, the ultimate objection of emulation is not a human being. I illustrate this with the forms of Daoist exemplarity found in the Book of Zhuangzi, and end by considering the charge that the aspiration to (...)
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  • The Emotion of Shame and the Virtue of Righteousness in Mencius.Bryan W. Van Norden - 2002 - Dao: A Journal of Comparative Philosophy 2 (1):45-77.
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  • The Emotion of Shame and the Virtue of Righteousness in Mencius.Bryan Van Norden - 2002 - Dao: A Journal of Comparative Philosophy 2 (1):45-77.
  • Knowledge, Virtue, and Joyfulness: Confucian Wisdom Revisited.Yao Xinzhong - 2006 - Dao: A Journal of Comparative Philosophy 5 (2):273-292.
  • Daoism, Nature and Humanity.David E. Cooper - 2014 - Royal Institute of Philosophy Supplement 74:95-108.
    This paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more than people generally do in (...)
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  • Translating the Concept of Tao in Relation to Natural Law: A Comparative Approach in Countering Untranslatability.Wei Lin & Youbin Zhao - 2017 - Perspectives 25 (4):609-621.
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  • Reflections on Artisan Metaphors in the Laozi 老子: Who Cuts the “Uncarved Wood” ?Andrej Fech - 2018 - Philosophy Compass 13 (4):e12487.
    In this article, I argue that the Laozi 老子 offers a variety of cosmogenic accounts, including the one expressed by means of the artisan metaphors of “uncarved wood”, “vessels”, and “cutting”. These metaphors and the images related to them often appeared in the given context in ancient Chinese literature depicting the physical emergence of the world as a process of progressive differentiation out of the original state of “chaos.” Thus, this account ultimately served as a cosmic justification for the establishment (...)
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