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A. T. Nuyen [111]A. Tuan Nuyen [2]
  1. Confucian Ethics as Role-Based Ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...)
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  2.  20
    Just Modesty.A. T. Nuyen - 1998 - American Philosophical Quarterly 35 (1):101 - 109.
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  3. Moral Obligation and Moral Motivation in Confucian Role-Based Ethics.A. T. Nuyen - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):1-11.
    How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then (...)
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  4.  22
    Confucian Ethics as Role-Based Ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...)
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  5.  64
    The Kantian Theory of Metaphor.A. T. Nuyen - 1989 - Philosophy and Rhetoric 22 (2):95 - 109.
    Kant says that ideas have to be linked with sense experience to be meaningful. Rational ideas can be so linked via the "symbolical process" which is a process of creating a similarity (in rules of application) between an idea and its symbol. In this process the imagination goes beyond a concept (which is already linked with sense experience) to another concept in order to say something about the latter. This turns out to be the metaphorical process. For in every metaphor (...)
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  6.  48
    Chinese Philosophy and Western Capitalism.A. T. Nuyen - 1999 - Asian Philosophy 9 (1):71 – 79.
    It is commonly supposed that people of Asia, particularly the ethnic Chinese, subscribe to values which are not conducive to economic progress. The gap between the capitalist West and Asia is often attributed to the 'cultural' factor. Behind such perception is the supposition that capitalism is wholly a product of the West, alien to Asia and cannot be successfully embraced without doing violence to its cultural traditions. Against this position, I argue that classical capitalism is perfectly compatible with the key (...)
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  7. Confucianism and the Idea of Equality.A. T. Nuyen - 2001 - Asian Philosophy 11 (2):61 – 71.
    It is often supposed that Confucianism is opposed to the idea of equality insofar as the key ideals to which it is committed, such as meritocracy and li , are incompatible with equality. Sympathetic commentators typically defend Confucianism by saying that (a) the Confucian person is not a free-standing individual but a social being embedded in a social structure with different and unequal roles, and (b) social inequality has to be traded in for other values. This paper argues that in (...)
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  8.  59
    The Contemporary Relevance of the Confucian Idea of Filial Piety.A. T. Nuyen - 2004 - Journal of Chinese Philosophy 31 (4):433–450.
  9.  13
    The Trouble with Tolerance.A. T. Nuyen - 1997 - American Catholic Philosophical Quarterly 71 (1):1-12.
  10.  66
    Kant on God, Immortality, and the Highest Good.A. T. Nuyen - 1994 - Southern Journal of Philosophy 32 (1):121-133.
    Kant claims in the religion that morality leads ineluctably and inevitably to religion. I argue that a moral agent can resist the movement towards religion and still remain moral. My strategy differs from many found in the literature insofar as I do not believe we need to attack the notion of the highest good. I argue instead that the promotion of the highest good can be a moral duty for a rational nonbeliever.
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  11.  19
    Postmodern Education as Sublimation.A. T. Nuyen - 1996 - Educational Theory 46 (1):93-103.
  12.  19
    Kant on Miracles.A. T. Nuyen - 2002 - History of Philosophy Quarterly 19 (3):309 - 323.
  13.  16
    Lyotard on the Death of the Professor.A. T. Nuyen - 1992 - Educational Theory 42 (1):25-37.
  14.  66
    Vanity.A. T. Nuyen - 1999 - Southern Journal of Philosophy 37 (4):613-627.
  15.  13
    Confucianism, the Idea of Min-Pen, and Democracy.A. T. Nuyen - 2000 - .
  16.  61
    What Does the Free Man Worship?A. Tuan Nuyen - 1999 - International Journal for Philosophy of Religion 46 (1):35-48.
  17. The "Ethical Anthropic Principle" and the Religious Ethics of Levinas.A. T. Nuyen - 2001 - Journal of Religious Ethics 29 (3):427 - 442.
    Why did Levinas choose Isaiah 45:7 ("I make peace and create evil: I the Lord do all that") as a superscription of his essay on evil? This article explores the role of evil in Levinas's religious ethics. The author discusses the structure of evil as revealed phenomenologically and juxtaposes it to the structure of subjectivity found in the writings of Levinas. The idea of the "ethical anthropic principle," modeled upon the cosmic anthropic principle, is then used to link evil to (...)
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  18.  44
    Confucianism, Globalisation and the Idea of Universalism.A. T. Nuyen - 2003 - Asian Philosophy 13 (2 & 3):75 – 86.
    The pace of globalisation has quickened considerably in the last ten to fifteen years. The process has yielded benefits but also resulted in conflicts. The benefits would be enhanced if the conflicts could be resolved. One source of conflicts is the desire to maintain cultural identity. Can Confucianism contribute to the working out of a universal global justice that can help resolve conflicts, particularly conflicts of cultural identities? Can it be part of the globalisation process without sacrificing its cultural identity? (...)
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  19.  51
    Critique of Ideology: Hermeneutics or Critical Theory? [REVIEW]A. T. Nuyen - 1994 - Human Studies 17 (4):419 - 432.
  20.  39
    An Anthropocentric Ethics Towards Animals and Nature.A. T. Nuyen - 1981 - Journal of Value Inquiry 15 (3):215-223.
  21.  27
    Hume on Animals and Morality.A. T. Nuyen - 1998 - Philosophical Papers 27 (2):93-106.
  22.  5
    Rorty's Hermeneutics and the Problem of Relativism.A. T. Nuyen - 1992 - Man and World 25 (1):69-78.
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  23.  73
    Truth, Method, and Objectivity Husserl and Gadamer on Scientific Method.A. T. Nuyen - 1990 - Philosophy of the Social Sciences 20 (4):437-452.
    There is a common concern in some of the writings of Husserl and Gadamer. It is the concern to defend the legitimacy and dignity of the "human sciences." They argue from the methodological standpoint that the method of the natural sciences leaves out the relationship between the object of inquiry and the inquirer. This relationship plays a key role in "understanding," which is the concem of the human sciences. In explicating it, Husserl and Gadamer stress the role of the community (...)
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  24. Jean-Francois Lyotard: Education for Imaginative Knowledge.A. T. Nuyen - 1998 - In Michael Peters (ed.), Naming the Multiple: Poststructuralism and Education. Bergin & Garvey.
     
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  25. Confucian Ethics and "the Age of Biological Control".A. T. Nuyen - 2007 - Philosophy East and West 57 (1):83-96.
    : Ronald Dworkin claims that if we are able to control our own biology, "our most settled convictions will . . . be undermined [and] we will be in a kind of moral free-fall." This is so because he takes moral convictions to be determined by the choices we make against a fixed biological background. It would seem that if Confucian ethics is grounded in ren xing (human nature) and if ren xing refers to a fixed biological background, then the (...)
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  26.  49
    The Politics of Emancipation: From Self to Society. [REVIEW]A. T. Nuyen - 1998 - Human Studies 21 (1):27-43.
    Emancipation is a legitimate human interest. It may be said that Foucault in his last works is concerned with putting forward a strategy for emancipation. The strategy consists in an aesthetic construction of the self. It is argued that this strategy ultimately fails and that, instead of retreating to the self, we need to return to the community level and to examine the rules of discourse that operate there. Contrary to Foucault's strategy, Habermas argues that what we need is a (...)
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  27.  34
    Lévinas and the Ethics of Pity.A. T. Nuyen - 2000 - International Philosophical Quarterly 40 (4):411-421.
    Much has been written on Levinas's ethics. However, there is a problem with his ethical theory that has received little attention in the literature, the problem of moral motivation. Nuyen argues that given what Levinas says about the empirical conditions in which metaphysical responsibility is played out, he stills owes an account of the normative force of such an ethics.
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  28.  25
    Chung Yung and the Greek Conception of Justice.A. Tuan Nuyen - 1999 - Journal of Chinese Philosophy 26 (2):187-202.
  29.  26
    The Nature of Temptation.A. T. Nuyen - 1997 - Southern Journal of Philosophy 35 (1):91-103.
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  30.  19
    Derrida's Deconstruction: Wholeness and Différance.A. T. Nuyen - 1989 - Journal of Speculative Philosophy 3 (1):26 - 38.
  31.  16
    Sense, Passions and Morals in Hume and Kant.A. T. Nuyen - 1991 - Kant Studien 82 (1):29-41.
  32.  12
    Existentialism and the Return to Religion.A. T. Nuyen - 2000 - Philosophy Today 44 (2):169-176.
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  33.  87
    Phenomenology of Religion: Levinas and the Fourth Voice. [REVIEW]A. T. Nuyen - 2001 - International Journal for Philosophy of Religion 49 (1):19-31.
  34.  57
    The "Mandate of Heaven": Mencius and the Divine Command Theory of Political Legitimacy.A. T. Nuyen - 2013 - Philosophy East and West 63 (2):113-126.
    In Confucius' time, it was supposed that the sovereign had the mandate of heaven (tianming) to rule. Both Confucius and Mencius speak of a legitimate ruler as someone who has such a mandate and of a deposed ruler as someone who has lost it. Commentators have recently turned their attention to what the reference to the mandate of heaven means, as there are implications for the prospects of democracy in a Confucian state. The result is a wide spectrum of views. (...)
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  35.  8
    Lyotard's Postmodern Ethics.A. T. Nuyen - 1996 - International Studies in Philosophy 28 (2):75-86.
  36.  58
    Lying and Deceiving Moral Choice in Public and Private Life.A. T. Nuyen - 1999 - International Journal of Applied Philosophy 13 (1):69-79.
    Suppose that there are good or morally defensible reasons for not responding truthfully to a question or request for information. Is a lie or a deception better as a means to avoid telling the truth? There are many situations in public and private life in which the answer to this question would serve as a useful moral guide, for instance, clinical situations involving dying patients, educational situations involving young children and personal situations involving close friends. Intuitively, we feel that there (...)
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  37.  67
    Interpretation and Understanding in Hermeneutics and Deconstruction.A. T. Nuyen - 1994 - Philosophy of the Social Sciences 24 (4):426-438.
    It seems that Derrida objects to Gadamer's hermeneutics on the grounds that it is, as Gadamer puts it, "a discipline that guarantees truth," taking it as something that partakes in the "metaphysics of presence." However, this criticism is based on a misunderstanding of the nature of hermeneutic truth. It would be on target if hermeneutic truth were some kind of universal condition of correspondence. Gadamer has tried to correct this conception of hermeneutic truth in his various attempts at opening a (...)
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  38. Art and the Rhetoric of Allusion.A. T. Nuyen - 1989 - Southern Journal of Philosophy 27 (4):495-510.
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  39. Education for Emancipation: Three Lessons.A. T. Nuyen - 1998 - Journal of Thought 33:43-60.
     
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  40. Education for Imaginative Knowledge.A. T. Nuyen - 1997 - Journal of Thought 32:37-48.
     
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  41. Love and Respect in the Confucian Family.A. T. Nuyen - 2003 - In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
     
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  42. Lessons on the Analytic of the Sublime and The Inhuman, by Jean-Francois Lyotard.A. T. Nuyen - 1996 - Philosophy of the Social Sciences 26:557-562.
  43. Moral Contracts and the Morality of Abortion.A. T. Nuyen - 1982 - Canadian Journal of Philosophy, Supplementary Volume 8:147.
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  44. "Mortality, Immortality and Other Life Strategies", by Zygmunt Bauman. [REVIEW]A. T. Nuyen - 1995 - Philosophy of the Social Sciences 25 (4):539.
     
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  45. "Political Hermeneutics: The Early Thinking of Hans-Georg Gadamer", by Robert R. Sullivan. [REVIEW]A. T. Nuyen - 1993 - Philosophy of the Social Sciences 23 (2):264.
  46. The Dao of Ethics* The Writings ofIevinas to The DaoDeJingl J J.A. T. Nuyen - forthcoming - Journal of Chinese Philosophy.
  47. The Punishment Of Attempts.A. T. Nuyen - 1990 - International Journal of Applied Philosophy 5 (2):65-72.
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  48. "The Question of Rationality and the Basic Grammar of Intercultural Texts", by Hwa Yol Jung. [REVIEW]A. T. Nuyen - 1994 - Philosophy of the Social Sciences 24 (1):96.
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  49.  37
    Faking the Real and Realizing the Fake: From Virtual Reality to Hyperreality.A. T. Nuyen - unknown
  50.  25
    The World Wide Web and the Web of Life: Some Critical Reflections on the Internet.A. T. Nuyen - 2001 - International Journal of Applied Philosophy 15 (1):47-57.
    Heidegger is well known for his views on technology. What would he have to say about the crowning glory of digital technology, the Internet? This paper argues that he would not reject the new technology, which would be just as inauthentic as being delivered over to it. Instead, Heidegger would urge us to reflect critically on it to see how we could develop a free relationship to it. He would say that in order to have a free relationship to it, (...)
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