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  1. To Really See the Little Things: Sage Knowledge in Action.Barry Allen - 2015 - Journal of Chinese Philosophy 42 (3-4):359-370.
    Sage knowledge knows the evolution of circumstances from an early point, when tendencies may be inconspicuously, “effortlessly” diverted. This knowledge is expressed, not “represented,” being an intensive quality of action rather than of belief, proposition, or theory, and its effortlessness is not a matter of effort versus no effort, but of the intensity with which effort tends to vanish. The value of such knowledge and the explanation of its accomplishment in terms of perceiving incipience or “really seeing the little things” (...)
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  2. Agency, Non‐Action, and Desire in the Laozi.Susan Blake - 2015 - Journal of Chinese Philosophy 42 (3-4):284-299.
    I present a reading of non-action in the Laozi that describes the relation of desire to non-action, the highest form of ethical action. Rather than advocating elimination of desires, or even of “self-oriented” desires, the text recommends simply reducing desires if they impede the quietism that is of primary importance. To defend my interpretation, I demonstrate its agreement with early commentaries on the Laozi.
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  3. Authoring Non‐Action in Early China.Erica Brindley - 2015 - Journal of Chinese Philosophy 42 (3-4):267-283.
    This essay explores a call for non-action in certain ancient Chinese texts that, contrary to expectation, implicitly upholds definitions of action that are comparable to Western understandings of the term. The call for non-action in ancient Chinese texts differs significantly, however, from what Western theorists usually define as legitimate, agent-led action through its negation of viewing means-end calculations as the basis of action. Closer analysis of such formulations on non-action reveal that that there is room for a broader definition in (...)
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  4.  1
    Preface: Action Theory and Chinese Philosophy—Unity of Knowledge and Action.Chung‐Ying Cheng - 2015 - Journal of Chinese Philosophy 42 (3-4):263-264.
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  5. Wang Yangming on Spontaneous Action, Mind as Mirror, and Personal Depth.Cocks Samuel - 2015 - Journal of Chinese Philosophy 42 (3-4):342-358.
    The intention of this paper is to reveal how Wang Yangming's account of spontaneous action includes the development of a sense of personhood and world that both involve historical depth. This will require me to demonstrate how Wang's use of the mirror metaphor does not necessitate a strictly empty account of the human person and their experienced world. I will first elucidate how it is possible to interpret Wang as suggesting that the latter two are poor in depth and identity. (...)
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  6. Introduction: Action in Chinese Philosophy.Timothy Connolly - 2015 - Journal of Chinese Philosophy 42 (3-4):265-266.
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  7. Zhuangzi: Text and Context. By Livia Kohn. Honolulu: Three Pines Press, 2014. 335 Pp. ISBN‐10: 1931483272; ISBN‐13: 978‐1931483278. [REVIEW]Alan D. Fox - 2015 - Journal of Chinese Philosophy 42 (3-4):426-428.
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  8.  1
    Levinas and Asian Thought. Edited by Leah Kalmanson, Frank Garrett, and Sarah Mattice. Pittsburgh: Duquesne University Press, 2013. 320 Pp. ISBN: 978‐0‐8207‐0468‐5. [REVIEW]James Hatley - 2015 - Journal of Chinese Philosophy 42 (3-4):423-425.
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  9. Moral Action in Zhan Ruoshui's 湛若水 Philosophical Anthropology.Youngmin Kim - 2015 - Journal of Chinese Philosophy 42 (3-4):318-341.
    This article frames Zhan Ruoshui's philosophical anthropology in a way as to compare it with two competing positions—those of Chen Xianzhang and Wang Yangming—and explores it as an answer to a set of questions many mid-Ming philosophers shared, rather than to perennial, ahistorical philosophical questions. As against Chen Xianzhang and Wang Yangming, Zhan proposes his characteristic motto, suichu tiren tianli, as a way to unite the self and the world. The implication is that moral knowledge must be pursued neither in (...)
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  10. The Challenge of Linear Time: Nationhood and the Politics of History in East Asia. Edited by Viren Murthy and Axel Schneider. Leiden: Brill, 2014. ISBN13: 9789004260139; E‐ISBN: 9789004260146. 301 Pp. [REVIEW]Mih Tillman Margaret - 2015 - Journal of Chinese Philosophy 42 (3-4):429-432.
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  11. An Introduction to Daoist Philosophies. By Steve Coutinho. New York: Columbia University Press, 2014. X, 231 Pp. Paperback. 978‐0‐231‐14339‐4. [REVIEW]Eske Møllgaard - 2015 - Journal of Chinese Philosophy 42 (3-4):419-422.
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  12.  1
    Wisdom, Agency, and the Role of Reasons in Mengzi.John Ramsey - 2015 - Journal of Chinese Philosophy 42 (3-4):300-317.
    I examine the role moral reasons play in the Mengzi and their relationship to Mengzi's conception of wisdom. Some commentators have argued that agency in early Chinese thought is best characterized as performance based rather than deliberation based. I propose that Mengzi's conception of agency is both performative and deliberative because he understands wisdom as a sort of expert decision making. Consequently, Mengzi relies on moral reasons of two sorts. First, duan-reasons are reasons to act so as to overcome internal (...)
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  13.  1
    On the Contemporary Study of “Chinese Philosophy” in Europe.Ralph Weber - 2015 - Journal of Chinese Philosophy 42 (3-4):371-396.
    What is the state of affairs with regard to the academic study of “Chinese philosophy” in Europe? This is the rather straightforward question that I address in the present article. Focusing on developments since 2007, I depict the institutional landscape in terms of associations and journals, present an overview of translations, and offer a survey of research, mostly of works published in languages other than English. The aim is not in the first instance to offer an exhaustive bibliography, but to (...)
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  14. A Bibliography on “Chinese Philosophy” in Europe, 2007–2013.Ralph Weber - 2015 - Journal of Chinese Philosophy 42 (3-4):397-418.
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  15. Das Wichtigste Im Leben: Wang Yangming Und Seine Nachfolger Über Die “Verwirklichung des Ursprünglichen Wissens” . By Iso Kern.Yongling Bao - 2015 - Journal of Chinese Philosophy 42 (1-2):259-262.
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  16. On Gadamer's Failure to Appreciate the Hermeneutical Dimensions of Science.Ron Bontekoe - 2015 - Journal of Chinese Philosophy 42 (1-2):42-48.
    In Truth and Method, Gadamer largely agrees with Dilthey's reasons for, and sharp distinction between, the Geisteswissenschaften and Naturwissenschaften. This, however, leads Gadamer to misrepresent the methodological practices of the natural sciences; to fail to appreciate that in the natural sciences personal judgment and tact—or a “feel” for the discipline—are indispensable to the discovery of “truths.” In this respect, however, he is not to be faulted too severely, for the role played by personal judgment in the natural sciences was only (...)
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  17. Phenomenology at the Edge of its Orbit.Edward S. Casey - 2015 - Journal of Chinese Philosophy 42 (1-2):213-220.
    Although cultures far away and with other languages and customs are felt to be exotic by many in one s own culture, all cultures recognize the importance of a consistent bodily praxis as a basis for ethical behavior. I show that thinkers as diverse as Aristotle, Dewey, James, Peirce, Husserl, and Merleau-Ponty all acknowledge this habitual-bodily basis as well as its deeply social character. So does Confucius, even if he emphasizes ceremonial aspects more than Aristotle, the American pragmatists, and phenomenologists. (...)
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  18.  1
    Preface: Interpreting Philosophical Classics—Chinese and Western.Chung-Ying Cheng - 2015 - Journal of Chinese Philosophy 42 (1-2):1-3.
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  19.  2
    Receptivity and Creativity in Hermeneutics: From Gadamer to Onto‐Hermeneutics.Chung-Ying Cheng - 2015 - Journal of Chinese Philosophy 42 (1-2):10-41.
    There are two aspects of the hermeneutic: the receptive and the creative. In this article, first of all, I shall identify the strengths of these two aspects of the hermeneutic in the main development of hermeneutics in Western world. Heidegger and Gadamer take ontological receptivity as the source of the meaning of existence as well as the meaningfulness of texts. In my view such a form of receptivity has shaped the predominant paradigm of hermeneutic thinking in contemporary Europe or West. (...)
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  20. Phenomenology and Onto‐Generative Hermeneutics: Convergencies.Chung-Ying Cheng - 2015 - Journal of Chinese Philosophy 42 (1-2):221-241.
    In examining phenomenology as a base onto-generative hermeneutics I find the gradual movement from pure phenomenology in Husserl to an ontological phenomenology in Merleau-Ponty through Heidegger and Gadamer. I argue thus that there is an implicit connection between the phenomenological and the ontological. In order to bring out the desirable connection between the two we must have hermeneutic interpretation of one in terms of the other. This leads to the idea of onto-hermeneutic circle of phenomenology and ontology based on the (...)
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  21. “Mother” and the Embodiment of the Dao.Constance Cook - 2015 - Journal of Chinese Philosophy 42 (1-2):242-249.
    This article employs newly discovered Warring States texts to reexamine questions regarding the use of the word mother in the Laozi—did it refer to the feminine role of providing and caring for the descendants of an inherently male cosmic and social order or was it simply a metaphor for an abstract philosophical concept? The author reinforces the latter interpretation suggesting that Mother referred to that existential moment of temporal transition between the cycle of life and death.
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  22. Introduction: Interpreting Philosophical Classics—Chinese and Western.Andrew Fuyarchuk - 2015 - Journal of Chinese Philosophy 42 (1-2):4-9.
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  23.  18
    Conserving Nature; Preserving Identity.Nicole Hassoun & D. Wong - 2015 - Journal of Chinese Philosophy 42 (1-2):176-196.
    There are two broad approaches to environmental ethics. The “conservationist” approach on which we should conserve the environment when it is in our interest to do so and the “preservationist” approach on which we should preserve the environment even when it is not in our interest to do so. We propose a new “relational” approach that tells us to preserve nature as part of what makes us who we are or could be. Drawing from Confucian and Daoist texts, we argue (...)
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  24.  1
    Paul Ricoeur: From Hermeneutics to Ethics.Morny Joy - 2015 - Journal of Chinese Philosophy 42 (1-2):125-142.
    Paul Ricoeur's early appreciation of hermeneutics introduced a dynamic interaction between a reader and a text. Employing both explanation and understanding, aided by the catalyst of Kantian creative imagination, Ricoeur revitalized hermeneutics from being simply a method of interpreting the literal meaning of a text. Such an openness to the text, as a form of otherness, initiated new insights into human ways of being and acting. In time, however, Ricoeur became disheartened by the unmerited suffering that he witnessed human beings (...)
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  25. Contemporary Confucian Political Philosophy. By Stephen Angle.Wang Kun - 2015 - Journal of Chinese Philosophy 42 (1-2):250-253.
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  26. A Metaphorical Conversation: Gadamer and Zhuangzi on Textual Unity.Sarah Mattice - 2015 - Journal of Chinese Philosophy 42 (1-2):86-98.
    In Truth and Method, Gadamer asserts that prior to beginning the process of understanding a text, we make certain assumptions about the text being a unity modeled on a one-on-one conversation. How should we approach a text that was composed by so many authors over such a long span of time? Using resources from the Zhuangzi, I argue for expanding the metaphor across time, space, and identity in order to rethink Gadamer's assumption and its operative metaphor.
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  27. Value and Selfhood: Pragmatism, Confucianism, and Phenomenology.Robert Cummings Neville - 2015 - Journal of Chinese Philosophy 42 (1-2):197-212.
    This article articulates a dialogue between Edward Casey, Cheng Chung-ying, and me that began at the Eastern Division annual meeting in Philadelphia of the American Philosophical Association, in a session sponsored by the International Society for Chinese Philosophy. There, we read brief versions of the papers presented in this issue and commented on one another. Casey represented Continental phenomenology, Cheng the Chinese tradition as he has developed it into onto-generative hermeneutics, and I the melding of American pragmatic and Confucian traditions (...)
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  28. The Yijing and Onto‐Generative Hermeneutics: The Theory and Practice of Cheng Chung‐Ying's Philosophy.On-Cho Ng - 2015 - Journal of Chinese Philosophy 42 (1-2):163-175.
    Chung-ying Cheng has been systematically expounding, expanding, and extending the insights and parameters of Western hermeneutics, producing a new understanding of Chinese philosophy by way of an onto-generative hermeneutics that unravels not only the epistemological workings of the ineluctable human process of interpreting and understanding, but also encapsulates the ontological conditions of which the process is an integral expression. His work functions as the bedrock of a philosophy of culture; the practical expression of Cheng's onto-generative hermeneutics, construed as a valid (...)
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  29. Twelve Basic Philosophical Concepts in Kant and the Compound Yijing.Stephen R. Palmquist - 2015 - Journal of Chinese Philosophy 42 (1-2):143-162.
    This is the third in a series of articles that correlates Kant's architectonic with the Yijing's sixty-four hexagrams. Previous articles explained “architectonic” reasoning, introduced four levels of the “Compound Yijing,” consisting of 0 + 4 + 12 + gua, and suggested correlating the fourth level's four sets of twelve to the four “faculties” in Kant's model of the university. This third paper examines the philosophy faculty, assessing whether the twelve proposed gua meaningfully correlate with twelve basic philosophical concepts that Kant (...)
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  30. Yinyang: The Way of Heaven and Earth in Chinese Thought and Culture. By Robin R. Wang.Ann Pang-White - 2015 - Journal of Chinese Philosophy 42 (1-2):256-259.
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  31. A Paradigm for Hermeneutics.James Risser - 2015 - Journal of Chinese Philosophy 42 (1-2):49-61.
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  32. The Art of Interpretation: Rosenweig's Midrash and Heidegger's Hermeneutics.Simon Jules - 2015 - Journal of Chinese Philosophy 42 (1-2):99-124.
    The shared trajectory and thought between the phenomenological hermeneutics of Martin Heidegger and midrashic analysis of Franz Rosenzweig is established with respect to the task of taking up existing “classical” texts such as “The Song of Songs” and “The Ister” as well with respect to the embodied conditions of understanding through language with a view to delineating the motivating factors and the structural guidelines that determine our interpretive activities; specifically, intentional structures that distinguish communicative acts from one another that either (...)
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  33. Revolution as Restoration: Guocui Xuebao and China's Path to Modernity, 1905–1911. By Tze‐Ki Hon.Tillman Margaret Mih - 2015 - Journal of Chinese Philosophy 42 (1-2):253-255.
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  34.  1
    Montaigne's of Cruelty and the Emergence of Hermeneutic and Intercultural Modernity: Three Rival Readings.Stephen H. Watson - 2015 - Journal of Chinese Philosophy 42 (1-2):62-85.
    While classical interpretations of hermeneutics have often identified themselves with Montaigne, others have contested not only whether Montaigne is committed to an account of a hermeneutic self, but whether a hermeneutics of traditional or self-identity is either possible or desirable. This article will investigate the continuing viability of hermeneutics through contested interpretations of Montaigne undertaken from the varying standpoints of phenomenology, psychoanalysis, and critical theory. These interpretations have shed significant light on Montaigne's work and have in turn been further illuminated (...)
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