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  1. When Zhong 忠 Does Not Mean “Loyalty”.Paul R. Goldin - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):165-174.
    One of the challenges of reading ancient Chinese philosophical texts is to recognize that certain keywords have attained significantly different senses in the more recent language, and to try to reconstruct, on the basis of contemporary documents, what these terms would have meant to classical audiences. One such term is zhong å¿ , which is often mechanically translated as loyalty. Throughout the imperial period, and in many Eastern Zhou contexts, zhong did indeed mean something very similar to loyalty. However, simply (...)
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  • Jade, Imperial Identity, and Sumptuary Reform in Jia Yi’s Xin Shu.Allison Miller - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):103-121.
    The founding of the Han 漢 dynasty by a man of common birth, Liu Bang 劉邦, precipitated a new awareness that class boundaries had become more fluid than in prior generations. New fashions threatened the established social order as wealthy individuals pretended to status that they had not yet achieved. To respond to these concerns, Jia Yi 賈誼 proposed a new sumptuary code regulating a range of luxury goods from apparel to accessories to ritual wares. This sumptuary system was designed (...)
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  • 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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