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Bryan W. Van Norden [28]Bryan van Norden [16]Bryan William van Norden [3]
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Profile: Bryan van Norden (Vassar College)
Profile: Bryan Van Norden (Yale-NUS College, Wuhan University, Vassar College)
  1.  67
    Virtue Ethics and Consequentialism in Early Chinese Philosophy.Bryan W. Van Norden - 2007 - Cambridge University Press.
    In this book, Bryan W. Van Norden examines early Confucianism as a form of virtue ethics and Mohism, an anti-Confucian movement, as a version of consequentialism. The philosophical methodology is analytic, in that the emphasis is on clear exegesis of the texts and a critical examination of the philosophical arguments proposed by each side. Van Norden shows that Confucianism, while similar to Aristotelianism in being a form of virtue ethics, offers different conceptions of “the good life,” the virtues, human nature, (...)
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  2. The Ways of Confucianism Investigations in Chinese Philosophy.David S. Nivison & Bryan W. Van Norden - 1996
     
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  3. Readings in Classical Chinese Philosophy.P. J. Ivanhoe, Bryan W. Van Norden & Bryan Van Norden (eds.) - 2005 - Hackett.
    This new edition offers expanded selections from the works of Kongzi, Mengzi, Zhuangzi, and Xunzi ; two new works, the dialogues _Robber Zhi_ and _White Horse_; a concise general introduction; brief introductions to, and selective bibliographies for, each work; and four appendices that shed light on important figures, periods, texts, and terms in Chinese thought.
     
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  4.  12
    Zhuangzi’s Ironic Detachment and Political Commitment.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):1-17.
    Paul Gewirtz has suggested that contemporary Chinese society lacks a shared framework. A Rortian might describe this by saying that China lacks a “final vocabulary” of “thick terms” with which to resolve ethical disagreements. I briefly examine the strengths and weaknesses of Confucianism and Legalism as potential sources of such a final vocabulary, but most of this essay focuses on Zhuangzian Daoism. Zhuangzi 莊子 provides many stories and metaphors that can inspire advocates of political pluralism. However, I suggest that Zhuangzi (...)
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  5.  21
    Introduction to Classical Chinese Philosophy.Bryan W. Van Norden - 2011 - Hackett.
    ■ ■ 1 the historical context I am not of their age or time and so have not personally heard their voices or seen their faces, but I know this by what is ...
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  6.  19
    On “Humane Love” and “Kinship Love”.Bryan W. Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):125-129.
  7.  25
    Ethics in the Confucian Tradition: The Thought of Mencius and Wang Yangming.Philip J. Ivanhoe, David S. Nivison, Bryan W. Van Norden, R. P. Peerenboom & Henry Rosemont - 2000 - Journal of Religious Ethics 28 (3):449-470.
    Scholars of early Chinese philosophy frequently point to the nontranscendent, organismic conception of the cosmos in early China as the source of China's unique perspective and distinctive values. One would expect recent works in Confucian ethics to capitalize on this idea. Reviewing recent works in Confucian ethics by P. J. Ivanhoe, David Nivison, R. P. Peerenboom, Henry Rosemont, and Tu Wei-Ming, the author analyzes these new studies in terms of the extent to which their representation of Confucian ethics reflects and (...)
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  8.  81
    Confucius and the Analects: New Essays.Bryan W. Van Norden (ed.) - 2002 - Oxford University Press USA.
    Confucius is one of the most influential figures--as historical individual and as symbol--in world history; and the Analects, the sayings attributed to Confucius and his disciples, is a classic of world literature. Nonetheless, how to understand both figure and text is constantly under dispute. Surprisingly, this volume is the first and only anthology on these topics in English. Here, contributors apply a variety of different methodologies (including philosophical, philological, and religious) and address a number of important topics, from Confucius and (...)
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  9.  2
    Book Review. [REVIEW]Bryan Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):103-106.
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  10.  3
    Mengzi and Virtue Ethics.Bryan Van Norden - 2003 - Journal of Ecumenical Studies 40 (1-2):120-36.
    I want first to present an overview of what I take to be Mengzi's own systematic ethics, which I shall approach as a version of "virtue ethics," and second to examine some of the standard arguments against Mengzi's position. -/- .
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  11.  12
    Priest, Graham, One: Being an Investigation Into the Unity of Reality and Its Parts, Including the Singular Object Which Is Nothingness.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):307-310.
  12.  25
    Mengzi and Xunzi.Bryan W. van Norden - 1992 - International Philosophical Quarterly 32 (2):161-184.
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  13.  2
    Kwong-Loi Shun on Moral Reasons in Mencius.Bryan W. Van Norden - 1991 - Journal of Chinese Philosophy 18 (4):353.
  14.  13
    Boston Confucianism: Portable Tradition in the Late-Modern World (Review). [REVIEW]Bryan William van Norden - 2003 - Philosophy East and West 53 (3):413-417.
  15.  8
    Principles, Virtues, or Detachment? Some Appreciative Reflections on Karen Stohr’s On Manners.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):227-239.
    Karen Stohr’s book On Manners argues persuasively that rules of etiquette, though conventional, play an essential moral role, because they “serve as vehicles through which we express important moral values like respect and consideration for the needs, ideas, and opinions of others”. Stohr frequently invokes Kantian concepts and principles in order to make her point. In Part 2 of this essay, I shall argue that the significance of etiquette is better understood using a virtue ethics framework, like that of Confucianism, (...)
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  16.  1
    Review of Ivanhoe, Confucian Moral Self Cultivation. [REVIEW]Bryan van Norden - 1996 - Journal of Asian Studies 55 (4):983-84.
    Self-cultivation is a topic that has been largely ignored by Western moral philosophers. In contrast, it is a central concern of philosophers in the Confucian tradition. In this brief and highly readable book, Ivanhoe introduces the theories of self-cultivation of some of the most important figures in the Confucian tradition. (See the table of contents, below.) Although Confucianism is sometimes presented as a monolithic movement, Ivanhoe stresses the diversity within the Confucian tradition over more than 2,000 years. In addition to (...)
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  17.  21
    Fraser, Chris, Dan Robins, and Timothy O'Leary, Eds., Ethics in Early China. [REVIEW]Bryan Van Norden - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):393-398.
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  18.  12
    Црря Штат Штт.Bryan W. Van Norden, Kwong-Loi Shun on Moral Reasons & In Mencius - 1991 - Journal of Chinese Philosophy 18:353-370.
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  19.  23
    Reply to Robert Neville.W. Van Norden Bryan - 2003 - Philosophy East and West 53 (3):420-421.
  20.  2
    A Response to the Mohist Arguments in "Impartial Caring".Bryan van Norden - 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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  21.  24
    Review of Jean-Paul Reding, Comparative Essays in Early Greek and Chinese Rational Thinking[REVIEW]Bryan W. Van Norden - 2004 - Notre Dame Philosophical Reviews 2004 (9).
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  22.  24
    The Dao of Kongzi.Bryan W. Van Norden - 2002 - Asian Philosophy 12 (3):157 – 171.
    This paper introduces the Analects of Kongzi (better known to English-speakers as 'Confucius') to non-specialist readers, and discusses two major lines of interpretation. According to one group of interpretations, the key to understanding the Analects is passage 4.15, in which a disciple says that 'loyalty' and 'reciprocity' together make up the 'one thread' of the Master's teachings. More recently, some interpreters have emphasised passage 13.3, which discusses 'correcting names': bringing words and things into proper alignment. This paper argues that both (...)
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  23.  18
    An Open Letter to the APA.Bryan W. van Norden - unknown
    I am writing because I am disturbed by the apparent policy of many mainstream philosophy journals toward Chinese and comparative philosophy. The assumption seems to be that such work should be confined to the handful of specialist journals. I believe that this is an antiquated and counterproductive policy. Philosophers have recognized for a long time that any well-educated ethicist needs to know something about Aristotle, Kant, and the secondary work published on them. Because of changes in our society and in (...)
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  24.  18
    Gardner, Daniel K., Trans., The Four Books: The Basic Teachings of the Later Confucian Tradition.Bryan W. Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):103-106.
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  25.  21
    Sim, May, Remastering Morals with Aristotle and Confucius. [REVIEW]Bryan Van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):109-111.
  26.  1
    Letters to the Editor.Frank B. Dilley, Felicia Ackerman, Bryan W. Van Norden, John D. Greenwood & Joel Marks - 2000 - Proceedings and Addresses of the American Philosophical Association 74 (2):99-107.
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  27.  16
    Mencius on Courage.Bryan W. Norden & Bryan Van Norden - 1997 - Midwest Studies in Philosophy 21 (1):237-256.
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  28.  19
    Response to Angle and Slote.Bryan W. van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):305-309.
  29.  12
    Mencius: Contexts and Interpretations. Edited by Alan K. L. Chan. (Honolulu: University of Hawaii Press, 2002. 328 Pp.). [REVIEW]Bryan W. Van Norden - 2003 - Journal of Chinese Philosophy 30 (2):275–280.
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  30.  4
    Kelleher, M. Theresa, Trans., The Journal of Wu Yubi: The Path to Sagehood.Bryan W. Van Norden - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):459-462.
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  31.  14
    Hansen on Hsün-Tzu.Bryan Van Norden & Bryan Van Norden - 1993 - Journal of Chinese Philosophy 20 (3):365-382.
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  32.  5
    Olberding, Amy, Ed., Dao Companion to the Analects. [REVIEW]Bryan Van Norden - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):605-608.
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  33.  9
    Reply to Robert Neville.Bryan William Van Norden - 2003 - Philosophy East and West 53 (3):420-421.
  34.  7
    Review of Stephen C. Angle, Sagehood: The Contemporary Significance of Neo-Confucian Philosophy[REVIEW]Bryan W. van Norden - 2010 - Notre Dame Philosophical Reviews 2010 (2).
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  35.  7
    Review: Posted August 14, 1995. [REVIEW]Bryan van Norden - unknown
    nnas' article is the first of three in a "Symposium on Ancient Ethics." She begins with the observation that ancient ethics are "eudaemonist" in form. That is, they assume "that each of us has a vague and unarticulated idea of an overall or final goal in our life," which we label eudaimonia or happiness, "and the task of ethical theory is to give each person a clear, articulated, and correct account of this overall goal and how to achieve it" (p. (...)
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  36.  2
    Letters to the Editor.Oskar Gruenwald, Lawrence M. Thomas, Robert L. Perea, Howard Stein, Bryan W. Van Norden & Jennifer Uleman - 1996 - Proceedings and Addresses of the American Philosophical Association 70 (2):155-165.
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  37.  5
    Review: Posted May 7, 1995. [REVIEW]Bryan W. van Norden - unknown
    acedo's article is the first of five in a "Symposium on Citizenship, Democracy, and Education." Macedo follows Rawls (especially Political Liberalism [Columbia University Press, 1993]) in distinguishing "political liberalism" (PL) from "comprehensive liberalism" (CL), and advocating the former. CL defends liberalism based on "a comprehensive liberal ideal of life as a whole centered on autonomy or individuality." (Amy Gutmann and John Dewey are offered as examples of such liberals.) In contrast, PL tries to "put aside such matters as religious truth (...)
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  38. Beyond Morality: Dvd.Ken Knisely, Bryan Van Norden & Richard Garner - 2001 - Milk Bottle Productions.
    Are moral systems actually impediments to leading a truly good human life? What is good and what is not good? Do we need anyone to tell us these things? With Russ Shaffer-Landau, Bryan Van Norden, and Richard Garner.
     
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  39. Beyond Morality: No Dogs or Philosophers Allowed.Ken Knisely, Russ Shaffer-Landau, Bryan Van Norden & Richard Garner - forthcoming - DVD.
    Are moral systems actually impediments to leading a truly good human life? What is good and what is not good? Do we need anyone to tell us these things? With Russ Shaffer-Landau, Bryan Van Norden, and Richard Garner.
     
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  40.  35
    Readings in Later Chinese Philosophy.Justin Tiwald & Bryan W. Van Norden (eds.) - 2014 - Hackett.
    An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues of (...)
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  41. Anthropocentric Realism About Values.Bryan Van Norden - 2014 - In Chenyang Li & Peimin Ni (eds.), Moral Cultivation and Confucian Character. Albany, NY, USA: State University of New York Press. pp. 65-96.
    31 The choice of human goals cannot be completely subjective, because 32 there are some (even ones that motivate many humans) that are simply 33 unintelligible as ultimate goals. For example, wealth is rational as an 34 intermediate goal, a means to achieving some further end, but it is simply 35 unintelligible to suggest that wealth is an ultimate goal in itself. Second, 36 we have seen that some things are reasonable to pursue as aspects of 37 our ultimate goals (...)
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  42. Mencius and Augustine on Evil.Bryan Van Norden - 2001 - In Bo Mou (ed.), Two Roads to Wisdom? La Salle, IL, USA: Open Court. pp. 313-36.
  43. Mengzi and Xunzi: Two Views of Human Agency.Bryan W. Van Norden - 1992 - International Philosophical Quarterly 32 (2):161-184.
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  44. Mencian Philosophic Psychology.Bryan William Van Norden - 1991 - Dissertation, Stanford University
    This dissertation is an investigation of the philosophic psychology of Mengzi , a Chinese Confucian of the 4th century B.C. As such, it is concerned with the role of desires, emotions, and practical reasoning in Mengzi's conception of self-cultivation and ethical flourishing. In chapter 1, I discuss why Mengzi is still worth studying by philosophers, certain hermeneutic issues, and the historical factors that account for some of the characteristic differences between Chinese and Western philosophy. ;In chapter 2, I proceed to (...)
     
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