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Bryan W. Van Norden [32]Bryan van Norden [19]Bryan William Van Norden [3]
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Bryan Van Norden
Yale-NUS College
  1.  80
    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. 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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  3. The Ways of Confucianism Investigations in Chinese Philosophy.David S. Nivison & Bryan W. Van Norden - 1996
     
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  4.  15
    A Daoist Theory of Chinese Thought: A Philosophical Interpretation.Chad Hansen.Bryan W. Van Norden - 1995 - Ethics 105 (2):433-435.
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  5. 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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  6. 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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  7. 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.
  8. On “Humane Love” and “Kinship Love”.Bryan W. Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):125-129.
  9. Review of Boston Confucianism: Portable Tradition in the Late-Modern World by Robert Cummings Neville. [REVIEW]Bryan William van Norden - 2003 - Philosophy East and West 53 (3):413-417.
  10.  6
    Competing Interpretations of the Inner Chapters of the "Zhuangzi".Bryan Van Norden - 1996 - Philosophy East and West 46 (2):247-268.
    In the Inner Chapters, arguments for a variety of different philosophical positions are present, including skepticism, relativism, particularism, and objectivism. Given that these are not all mutually consistent, we are left with the problem of reconciling the tensions among them. The various positions are described and passages from the Inner Chapters are presented illustrating each. A detailed commentary is offered on the opening of the Inner Chapters, arguing that it is best understood in an objectivist fashion. An interpretation is presented (...)
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  11. Principles, Virtues, or Detachment? Some Appreciative Reflections on Karen Stohr’s On Manners.Bryan 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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  12.  82
    Readings in Later Chinese Philosophy: Han to the 20th Century.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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  13.  58
    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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  14. 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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  15.  37
    Mengzi and Xunzi: Two Views of Human Agency.Bryan W. Van Norden - 1992 - International Philosophical Quarterly 32 (2):161-184.
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  16.  20
    Response to Angle and Slote.Bryan W. Van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):305-309.
  17. 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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  18. 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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  19.  97
    Confucius and the Analects: New Essays.Bryan W. Van Norden (ed.) - 2001 - 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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  20.  41
    Zhuangzi’s Ironic Detachment and Political Commitment.Bryan 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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  21. Confucius and the Analects: New Essays.Bryan W. van Norden - 2003 - Philosophical Quarterly 53 (213):609-613.
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  22.  68
    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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  23.  8
    Book Review. [REVIEW]Bryan Van Norden - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):103-106.
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  24.  22
    The Emotion of Shame and the Virtue of Righteousness in Mencius.Bryan W. Van Norden - 2002 - Dao: A Journal of Comparative Philosophy 2 (1):45-77.
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  25.  11
    Kwong-Loi Shun on Moral Reasons in Mencius.Bryan W. Van Norden - 1991 - Journal of Chinese Philosophy 18 (4):353.
  26.  54
    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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  27.  98
    Olberding, Amy, Ed., Dao Companion to the Analects: New York: Springer, 2014, Vi + 369 Pages. [REVIEW]Bryan Van Norden - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):605-608.
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  28.  9
    Response to Comments by Bret Davis, David Kim, and Lisa Rosenlee on Taking Back Philosophy.Bryan W. Van Norden - 2019 - Philosophy East and West 69 (2):637-647.
    Let me begin by saying that I am extremely grateful to Sarah Mattice for organizing this symposium on my book, Taking Back Philosophy: A Multicultural Manifesto, and to the three reviewers, each of whom read my work with great care and offered feedback that is extremely generous and insightful.1After providing a clear and sympathetic summary of my book, David Kim raises two questions. First, how should the study of what I have called the Less Commonly Taught Philosophies be incorporated into (...)
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  29. Fraser, Chris, Dan Robins, and Timothy O’Leary, Eds., Ethics in Early China: Hong Kong: Hong Kong University Press, 2011, Xvi+312 Pages. [REVIEW]Bryan Van Norden - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):393-398.
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  30.  66
    Mencius on Courage.Bryan W. Norden & Bryan Van Norden - 1997 - Midwest Studies in Philosophy 21 (1):237-256.
  31.  58
    Hansen on Hsün-Tzu.Bryan Van Norden & Bryan Van Norden - 1993 - Journal of Chinese Philosophy 20 (3):365-382.
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  32.  50
    Mengzi and Xunzi.Bryan W. Van Norden - 1992 - International Philosophical Quarterly 32 (2):161-184.
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  33.  19
    Fraser, Chris,The Philosophy of the Mòzǐ: The First Consequentialists: New York: Columbia University Press, 2016, 293 + Xx Pages.Bryan W. Van Norden - 2018 - Dao: A Journal of Comparative Philosophy 17 (3):421-427.
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  34. Sim, May, Remastering Morals with Aristotle and Confucius. [REVIEW]Bryan Van Norden - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):109-111.
  35.  34
    An Open Letter to the APA.Bryan W. Van Norden - 1996 - Proceedings and Addresses of the American Philosophical Association 70 (2):161-163.
    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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  36.  21
    Priest, Graham, One: Being an Investigation Into the Unity of Reality and Its Parts, Including the Singular Object Which Is Nothingness: New York: Oxford University Press, 2014, Xxviii + 252 Pages.Bryan W. Van Norden - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):307-310.
  37.  13
    Reply to Robert Neville.Bryan William Van Norden - 2003 - Philosophy East and West 53 (3):420-420.
  38. 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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  39.  33
    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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  40.  35
    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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  41.  28
    Reply to Robert Neville.W. Van Norden Bryan - 2003 - Philosophy East and West 53 (3):420-421.
  42.  23
    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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  43.  3
    Response to Steve Fuller, “‘China’ as the West’s Other in World Philosophy”.Bryan W. Van Norden - 2018 - Journal of World Philosophies 3 (2):134-136.
    Fuller’s critique of my work is based on the anthropological distinction between “functional” and “substantive” interpretations. However, he has used these terms in non-standard ways that may lead to confusion. Furthermore, in either the standard or Fuller’s senses of these terms, he has misdescribed my position.
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  44.  8
    Kelleher, M. Theresa, Trans., The Journal ofWuYubi: The Path to Sagehood: Indianapolis: Hackett Publishing, 2013, Xliv + 187 Pages.Bryan W. Van Norden - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):459-462.
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  45.  11
    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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  46.  12
    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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  47.  10
    Review: Posted August 14, 1995.Bryan van Norden & Bryan W. 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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  48. 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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  49. Classical Chinese for Everyone: A Guide for Absolute Beginners.Bryan W. Van Norden - 2019 - Indianapolis, IN, USA: Hackett Publishing Company.
    In just thirteen brief, accessible chapters, this engaging little book takes "absolute beginners" from the most basic questions about the language to reading and understanding selections from classical Chinese philosophical texts and Tang dynasty poetry._ " An outstanding introduction to reading classical Chinese_. Van Norden does a wonderful job of clearly explaining the basics of classical Chinese, and he carefully takes the reader through beautifully chosen examples from the textual tradition. An invaluable work." —Michael Puett, Harvard University.
     
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  50. 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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