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Instructions for Practical Living, and Other Neo-Confucian Writing

New York: Columbia University Press (1963)

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  1. Do Things Look Flat?Eric Schwitzgebel - 2006 - Philosophy and Phenomenological Research 72 (3):589-599.
    Does a penny viewed at an angle in some sense look elliptical, as though projected on a two-dimensional surface? Many philosophers have said such things, from Malebranche (1674/1997) and Hume (1739/1978), through early 20th-century sense-data theorists, to Tye (2000) and Noë (2004). I confess that it doesn't seem this way to me, though I'm somewhat baffled by the phenomenology and pessimistic about our ability to resolve the dispute. I raise geometrical complaints against the view and conjecture that views of this (...)
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  • A Neo-Confucian Approach to a Puzzle Concerning Spinoza's Doctrine of the Intellectual Love of God.Xiaosheng Chen - 2018 - Dissertation, University of Birmingham
    In the last part of Ethics Spinoza introduces the doctrine of the intellectual love of God: God loves himself with an infinite intellectual love. This doctrine has raised one of the most discussed puzzles in Spinoza scholarship: How can God have intellectual love if, as Spinoza says, God is Nature itself? After examining existing.approaches to the puzzle and revealing their failures, I will propose a Neo- Confucian approach to the puzzle. I will compare Spinoza's philosophy with Neo-Confucian philosophy and argue (...)
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  • Rosemont's China: All Things Swim and Glimmer.Roger Ames - 2008 - In Marthe Chandler Ronnie Littlejohn (ed.), Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont, Jr. pp. 19--31.
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  • Aesthetic Judgment: The Power of the Mind in Understanding Confucianism.Xie Xialing & Gao Limin - 2009 - Frontiers of Philosophy in China 4 (1):38 - 51.
    Mou Zongsan incorrectly uses Kant's practical reason to interpret Confucianism. The saying that "what is it that we have in common in our minds? It is the il 理 (principles) and the yi 义 (righteousness)" reveals how Mencius explains the origin of il and yi through a theory of common sense. In "the li and the yi please our minds, just as the flesh of beef and mutton and pork please our mouths," "please" is used twice, proving aesthetic judgment is (...)
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  • Wang Yangming and the Way of World Philosophy.Hwa Yol Jung - 2013 - Dao: A Journal of Comparative Philosophy 12 (4):461-486.
    This essay attempts to contextualize the importance of Wang Yangming’s 王陽明 philosophy in terms of world philosophy in the manner of Goethe’s innovative plan for “world literature” (Weltliteratur). China has the long history of philosophizing rather than non-philosophy contrary to the glaring and inexcusable misunderstanding of Hegel the Eurocentric universalist or monist. In today’s globalizing world of multicultural pluralism, ethnocentric universalism has become outdated and outmoded. Transversality, which is at once intercultural, interspecific, interdisciplinary, and intersensorial, is a far more befitting (...)
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  • Aesthetic Judgment: The Power of the Mind in Understanding Confucianism. [REVIEW]Xialing Xie - 2009 - Frontiers of Philosophy in China 4 (1):38-51.
    Mou Zongsan incorrectly uses Kant’s practical reason to interpret Confucianism. The saying that “what is it that we have in common in our minds? It is the li 理 (principles) and the yi 义 (righteousness)” reveals how Mencius explains the origin of li and yi through a theory of common sense. In “the li and the yi please our minds, just as the flesh of beef and mutton and pork please our mouths,” “please” is used twice, proving aesthetic judgment is (...)
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  • Xin and Moral Failure: Reflections on Mencius' Moral Psychologyand Moral Failure: Reflections on Mencius' Moral Psychology.A. S. Cua - 2001 - Dao: A Journal of Comparative Philosophy 1 (1):31-53.
  • Toward a New Relation Between Humanity and Nature: Reconstructing T'ien-Jen-Ho-I.Shu-Hsien Liu - 1989 - Zygon 24 (4):457-468.
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