Results for 'Chengwan Lao'

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  1. Zhongguo Gu Dai Mei Xue (Yue Xue) Xing Tai Lun.Chengwan Lao - 2010 - Zhongguo She Hui Ke Xue Chu Ban She.
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  2.  8
    Igniting The Leadership Spark: An Exploration Of Decision Making And Punctuated Change.Linda Moerschell & Teresa M. Lao - 2012 - Emergence: Complexity and Organization 14 (2).
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  3.  27
    Cognitive Effects of MBSR/MBCT: A Systematic Review of Neuropsychological Outcomes.So-An Lao, David Kissane & Graham Meadows - 2016 - Consciousness and Cognition 45:109-123.
  4.  14
    Pliny's Natural History Doody Pliny's Encyclopedia. The Reception of the Natural History. Pp. Viii + 194. Cambridge: Cambridge University Press, 2010. Cased, £55, US$95. ISBN: 978-0-521-49103-7. [REVIEW]Eugenia Lao - 2011 - The Classical Review 61 (1):143-145.
  5.  9
    Retribution, Rehabilitation and the Revised Penal Code: Juridical Discourse in the Carceral State.Christine Veloso Lao - 2000 - Budhi: A Journal of Ideas and Culture 4 (1):121-168.
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  6.  6
    The Menzies Collection of Shang Dynasty Oracle Bones. Volume I. A Cataloyue.Kan Lao, Hsü Chin-Hsiung & Hsu Chin-Hsiung - 1973 - Journal of the American Oriental Society 93 (3):411.
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  7. Lu Ming You You: Xinjiapo Guo Li da Xue Zhong Wen Xi Yan Jiu Sheng Lun Ru Jia Wen Hua.Yueqiang Lao (ed.) - 2007 - Xinjiapo Qing Nian Shu Ju.
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  8. Wen Nei Wen Wai: Zhongguo Si Xiang Shi Zhong de Jing Dian Quan Shi.Yueqiang Lao - 2010 - Taiwan da Xue Chu Ban Zhong Xin.
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  9. Game Design and Development-Model Searching Algorithm Based on Response Order and Access Order in War-Came Simulation Grid.Yunxiang Ling, Miao Zhang, Xiaojun Lu, Wenyuan Wang & Songyang Lao - 2006 - In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer Verlag. pp. 627-637.
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  10. Wittgenstein, Lao Tzu and Chuang Tzu: The Art of Circumlocution.Robert Elliott Allinson - 2007 - Asian Philosophy 17 (1):97 – 108.
    Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that (...)
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  11.  10
    Tai-Burmese-Lao Buddhisms in the 'Modernizing' of Ban Thawai (Bangkok): The Dynamic Interaction Between Ethnic Minority Religion and British–Siamese Centralization in the Late Nineteenth/Early Twentieth Centuries.Phibul Choompolpaisal - 2013 - Contemporary Buddhism 14 (1):94-115.
    Drawing on extensive Thai literary and oral history sources this article sets out to explain the complex social, political, ethnic and religious framework within which the opening by ?the Irish Buddhist? U Dhammaloka of a free, bilingual and multi-ethnic Buddhist school at Wat Ban Thawai, Bangkok in May 1903 acquires a broader and deeper significance. The article documents the mutual relationships between the local Buddhisms of Tai, Burmese and Lao ethnic minorities and the politics of British-Siamese alliance in the period (...)
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  12.  7
    Technology and the Way: Buber, Heidegger, and Lao‐Zhuang “Daoism”.Eric S. Nelson - 2014 - Journal of Chinese Philosophy 41 (3-4):307-327.
    I consider the intertextuality between Chinese and Western thought by exploring how images, metaphors, and ideas from the texts associated with Zhuangzi and Laozi were appropriated in early twentieth-century German philosophy. This interest in “Lao-Zhuang Daoism” encompasses a diverse range of thinkers including Buber and Heidegger. I examine how the problematization of utility, usefulness, and “purposiveness” in Zhuangzi and Laozi becomes a key point for their German philosophical reception; how it is the poetic character of the Zhuangzi that hints at (...)
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  13.  10
    What is Technology Adoption? Exploring the Agricultural Research Value Chain for Smallholder Farmers in Lao PDR.Kim S. Alexander, Garry Greenhalgh, Magnus Moglia, Manithaythip Thephavanh, Phonevilay Sinavong, Silva Larson, Tom Jovanovic & Peter Case - forthcoming - Agriculture and Human Values:1-16.
    A common and driving assumption in agricultural research is that the introduction of research trials, new practices and innovative technologies will result in technology adoption, and will subsequently generate benefits for farmers and other stakeholders. In Lao PDR, the potential benefits of introduced technologies have not been fully realised by beneficiaries. We report on an analysis of a survey of 735 smallholder farmers in Southern Lao PDR who were questioned about factors that influenced their decisions to adopt new technologies. In (...)
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  14.  83
    The Coming Time “Between” Being and Daoist Emptiness: An Analysis of Heidegger's Article Inquiring Into the Uniqueness of the Poet Via the Lao Zi.Xianglong Zhang - 2009 - Philosophy East and West 59 (1):pp. 71-87.
    In volume 75 of Heidegger’s Complete Works, there is an article written in 1943 in which Heidegger cited the whole of chapter 11 of the Lao Zi to illustrate his view of the uniqueness of the poet. This essay attempts to expose Heidegger’s rendering and interpretation of that chapter. They contain both a deepened exegesis of his doctrine of “Being” and “time” in his earlier writing, and a methodological revealing of the guiding word “appropriation” in his late works.
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  15.  35
    The Five Flavors and Taoism: Lao Tzu's Verse Twelve.S. K. Wertz - 2007 - Asian Philosophy 17 (3):251 – 261.
    In verse twelve of the Tao Te Ching, Lao Tzu makes a curious claim about the five flavors; namely that they cause people not to taste or that they jade the palate. The five flavors are: sweet, sour, salt, bitter and spicy or hot as in 'heat'. To the Western mind, the claim, 'The five flavors cause them [persons] to not taste,' is counterintuitive; on the contrary, the presence of the five flavors in a dish or in a meal would (...)
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  16.  61
    Wu-Wei: Lao-Zi, Zhuang-Zi and the Aesthetic Judgement.Rui Zhu - 2002 - Asian Philosophy 12 (1):53 – 63.
    The concept of wu-wei (nonaction) has undergone significant changes from Lao-zi to Zhuang-zi. This paper will argue that, while wu-wei in Lao-zi is a utilitarian principle, wu-wei of Zhuan-zi represents an aesthetic world-view. The aesthetic nature of the Daoist nonaction will be illustrated through Kant's concept of 'purposiveness without purpose'.
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  17.  40
    Relativity of the Human World and Dao in Lao-Zhuang - an Interpretation of Chapter 1 of the Zhuangzi and of the Laozi. [REVIEW]Changchi Hao - 2005 - Asian Philosophy 15 (3):265 – 280.
    In this essay I offer an interpretative reading of the first chapter in the two canonical works, the Zhuang-zi and the Lao-zi, and argue that there is an inner connection between the first chapters of the two books. My presupposition is that what Zhuang-zi has argued in "Xiao Yao You" is the theme of the relativity of the position of the human world, which is in accord with the mystery of Dao presented at the beginning of the Lao-zi. Therefore, there (...)
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  18.  33
    Lao Tzu and Zhuang Tzu’s Critique of Confucian Theory of Moral Community.Yonghao Yuan - 2008 - Proceedings of the Xxii World Congress of Philosophy 51:45-53.
    What is called theory of moral community is a socialpolitical idea that was established by Confucius and Mencius on the base of political practice of Yao, Shun, Yu and King of Chou and that was used as ideology of ancient Chinese Empire. Lao Tzu and Zhuang Tzu criticized the theory of moral community and established their naturalistic philosophical system. Lao Tzu said in the first chapter of Tao Te Ching that “The Tao is too great to be described by the (...)
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  19. Law and Morality in Ancient China: The Silk Manuscripts of Huang-Lao.R. P. Peerenboom - 1990 - Dissertation, University of Hawai'i
    The 1973 archeological discovery of important documents of classical thought known as the Huang-Lao Boshu coupled with advancements in contemporary jurisprudence make possible a reassessment of the philosophies of pre-Qin and early Han China. This study attempts to elucidate the importance of the Huang-Lao school within the intellectual tradition of China through a comparison of the Boshu's philosophical position, particularly its understanding of the relation between law and morality, with the respective views of major thinkers of the period--Confucius, Han Fei, (...)
     
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  20.  38
    Lao-Zhuang and Augustine on the Issue of Suspension in the Philosophy of Religion.Changchi Hao - 2011 - Frontiers of Philosophy in China 6 (1):75-99.
    This paper addresses the question why the issue of reason and evidence as the central concern in the mainstream contemporary philosophy of religion has to be displaced by the issue of suspension according to Lao-Zhuang and the Augustine of Hippo. For both Lao-Zhuang and Augustine, in making room for the Other to appear at the core of the self’s being, it shows that there is an inseparable relationship of the self to the Other. In suspending its own understanding, admitting its (...)
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  21.  75
    Lao Tzu's Conception of Tao.Charles Wei-hsun Fu - 1973 - Inquiry: An Interdisciplinary Journal of Philosophy 16 (1-4):367 – 394.
    This article attempts a new interpretation of Lao Tzu's metaphysics of Tao by employing a combined method of linguistic and philosophical analyses. This new methodological approach involves the following basic assumptions: (1) Lao Tzu's metaphysics of Tao can be characterized as a kind of non?dualistic and non?conceptual metaphysics sub specie aeternitatis; (2) Tao is not an entity, substance, God, Idee, or anything hypostatized or conceptualized, but is rather a metaphysical symbol unifying various dimensions of Nature as the totality of things?as?they?are; (...)
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  22.  1
    Nimitta and Visual Methods in Siamese and Lao Meditation Traditions From the 17th Century to the Present Day.Phibul Choompolpaisal - 2019 - Contemporary Buddhism 20 (1-2):152-183.
    ABSTRACTThis article focuses on a range of meditation practices in Siam and Laos from the early sixteenth century to the present, using primarily published materials from the early twentieth century, especially a survey of traditional or boran meditation published in 1936 by the Thammayut monk Phramahachoti Jai Yasothararat. The works he compiled stem from high-ranking Lao and Siamese clerics including three Supreme Patriarchs: Sivisuddhisom, Suk and Don. All are examples of what might be called the boran kammatthan, i.e. a traditional (...)
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  23.  17
    A Translation of Lao Tzu's Tao Te Ching and Wang Pi's Commentary.William G. Boltz, Paul J. Lin, Lao Tzu & Wang Pi - 1980 - Journal of the American Oriental Society 100 (1):84.
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  24. Lao Tzu's Ethics: Taoism (Ethics-1, M35).Shyam Ranganathan - 2016 - In A. Raghuramaraju (ed.), Philosophy, E-PG Pathshala. Delhi: India, Department of Higher Education (NMEICT).
    This module is a review of the guiding ideas of Lao Tzu’s ethics of wu wei and the Tao, an account of Lao Tzu’s prioritisation of the feminine as a basic moral principle, the problem of masculinity for practical rationality, his criticism of language, doctrines and oppressive politics. Finally, we shall evaluate the moral import of Lao Tzu’s teachings, and close with some reflections on the synergy between Taoist and Madhyamaka Buddhist thought, which rendered the latter so easily received in (...)
     
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  25.  37
    Absolute Skepticism, Lao Zi and Krishnamurti.Jay G. Williams - 2008 - Proceedings of the Xxii World Congress of Philosophy 51:23-29.
    Ordinary skepticism is based upon some form of certainty. One may be skeptical about the claims of religion because one accepts the certainties of science or some philosophical argument. One may be skeptical about a certain investment strategy because one believes in various proven economic principles. Absoluteskepticism, on the other hand, has no such certainty upon which to rely. Every standpoint, including absolute skepticism itself, is open to doubt. Thus absolute skepticism is not another philosophical position but raises severe doubt (...)
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  26.  68
    Wang, Xiaobo 王曉波, Dao and Fa: Explanation and Analysis of Legalist Thought and Huang-Lao Philosophy 道與法 : 法家思想和黃老哲學解析.Susan Blake - 2009 - Dao: A Journal of Comparative Philosophy 8 (3):353-356.
    Wang, Xiaobo 王曉波, Dao and Fa: Explanation and Analysis of Legalist Thought and Huang-Lao Philosophy 道與法 : 法家思想和黃老哲學解析 Taipei 臺北: National Taiwan University Press 臺大出版中心, 2007, xiv+504 pages.
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  27.  21
    Lao Tzu's the Tao and Its VirtueTao Tê ChingTao Te Ching.Wing-Tsit Chan, John C. H. Wu, Lao Tzu & Ch'U. Ta-kao - 1941 - Journal of the American Oriental Society 61 (4):296.
  28.  17
    Lao Zi and the Xia Culture.Wang Bo - 1990 - Contemporary Chinese Thought 21 (4):34-69.
    The emergence of any idea must have a deep-seated social background, and at the same time there must be an intellectual source that cannot be neglected. That is to say, every idea must have as its foundation some piece of intellectual material that has been handed down by people of the past. Lao Zi once said: "All Things Under Heaven [tianxia wanwu] are born of Existence [you]; Existence [you] is born of Nonexistence [wu]." This does not mean that existence is (...)
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  29.  40
    The Huang-Lao School.Guo Zhanbo - 2002 - Contemporary Chinese Thought 34 (1):19-36.
    The works of the Huang-Lao school include the seven chapters of "Tian di" , "Tiandao" , "Tianyun" , "Zaiyou, xia" , "Keyi" , "Shanxing" , and "Tianxia" . In the following we shall refer to these collectively, and by way of abbreviation, as the "Heaven's Way" chapters. Of this group of "essays," the "All Under Heaven" chapter appeared relatively early in time, whereas all the others represented later works in the book Zhuang Zi. In general, however, they all were works (...)
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  30.  21
    Yan Fu's Philosophy of Evolution and the Thought of Lao Zi and Zhuang Zi.Yang Dayong - 1992 - Contemporary Chinese Thought 24 (1):55-84.
    Yan Fu was the first Chinese person to introduce the teachings of the West to China systematically. Since returning to China from Britain, to which he had been sent to study in 1879, he held an office at the Beiyang Naval College until leaving the institution in 1900. These twenty-some years were precisely the direst moment in the intensifying of China's social crisis, when the imperialists were pressing their aggression toward China and China was being brought to the brink of (...)
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  31.  32
    Xunzi's Philosophy and the School of Huang-Lao.Yu Mingguang - 2002 - Contemporary Chinese Thought 34 (1):37-60.
    The transmitted Xunzi consists of thirty-two chapters. The book criticizes all philosophers of the pre-Qin era, but thereby it also assimilates their thought. The Xunzi is eclectic, to the extent that there was no school of thought that it does not include. In scholarly circles, it is generally believed that Xunzi was the most prominent Confucian scholar of the final years of the Warring States period. At the same time, it is commonly acknowledged that the Confucianism of Xunzi was different (...)
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  32.  11
    Dramatic Engagement in Teaching Lao She’s Teahouse.Chee Lay Tan - 2014 - Iamure International Journal of Literature, Philosophy and Religion 6 (1).
    Drama pedagogy has evolved in recent years as one the most creative and adaptable tools for engaged learning in language teaching. This paper discusses the teaching of modern Chinese play selected to be a prescribed text in pre-university Chinese literature curriculum. The play in focus is Teahouse by the renowned Chinese writer, Lao She. The study aims to pilot qualitative research through concrete individual teaching, in order to perform a preliminary classification and analysis of how teaching methods of modern plays (...)
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  33.  16
    The Transformation of Scholarly Huang-Lao Into Religious Huang-Lao.Yu Mingguang & Tan Jianhui - 2002 - Contemporary Chinese Thought 34 (1):82-97.
    The term "religious Daoism" first appeared in the Xiang'er commentary to the Laozi. Prior to this commentary, historiographical works only mentioned a "Way of Huang-Lao." For example, the "Biography of Huangpu Song" in the History of the Later Han states:Previously, Zhang Jue from Julu had called himself Perfect Master of Great Excellence. He served the Way of Huang-Lao.
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  34. Discourse on Tao and Cosmology in the Guodian Bamboo Texts of Lao Zi.Vincent Shen - 1999 - Philosophy and Culture 26 (4):298-316.
    Researchers tend to believe that bamboo "I" more concerned about practical, and more on the ruler the people rule the country road, or self-cultivation and the country contains only two types of content, rarely discussed cosmology and Dao. However, analysis of this article pointed out, Guodian bamboo "I", although incomplete because of missing, can not present a complete and systematic channel theory and cosmology, but such ideas are still very clear. Which show more about all things back to the text (...)
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  35. Lao-Tzu's Treatise on the Response of the Tao: A Contemporary Translation of the Most Popular Taoist Book in China.Eva Wong (ed.) - 2010 - Yale University Press.
    Considered by many Taoists and non-Taoists alike to be an essential guide to living, Lao-tzu's Treatise on the Response of the Tao was written by the twelfth-century sage Le Ying-chang. Presenting foundational teachings and practices of the Action and Karma school of Taoism, it is replete with folk stories illustrating the teachings and an introductory essay that discusses the more esoteric meaning of the passages. Told with clarity and depth, these seminal Taoist teachings offer guidance on leading a balanced healthy (...)
     
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  36. Lao-Tzu's Treatise on the Response of the Tao: A Contemporary Translation of the Most Popular Taoist Book in China.Li Ying-Chang - 2010 - Yale University Press.
    Considered by many Taoists and non-Taoists alike to be an essential guide to living, Lao-tzu's Treatise on the Response of the Tao was written by the twelfth-century sage Le Ying-chang. Presenting foundational teachings and practices of the Action and Karma school of Taoism, it is replete with folk stories illustrating the teachings and an introductory essay that discusses the more esoteric meaning of the passages. Told with clarity and depth, these seminal Taoist teachings offer guidance on leading a balanced healthy (...)
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  37. Commentary on the Lao Tzu by Wang Pi.Ariane Rump & Wing-Tsit Chan - 1981 - Philosophy East and West 31 (1):97-98.
  38.  18
    A Review of the Issues Related to "Names" in Lao Zi's First Stanza: Brought on by the Discovery of the Peking University Han Bamboo Slip Laozi. [REVIEW]Cao Feng - 2013 - Contemporary Chinese Thought 44 (4):72-91.
  39.  9
    On Linear Segmentation and Combinatorics in Co-Speech Gesture: A Symmetry-Dominance Construction in Lao Fish Trap Descriptions.N. J. Enfield - 2004 - Semiotica 2004 (149).
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  40.  58
    A Translation of Lao Tzu's Tao Te Ching and Wang Pi's Commentary.Paul J. Lin - 1979 - Philosophy East and West 29 (3):357-360.
  41.  4
    Lao‐Zhuang and Heidegger on Nature and Technology.Graham Parkes - 2012 - Journal of Chinese Philosophy 39 (S1):112-133.
    Many of our current environmental problems stem from damage to the natural world through excessive use of modern technologies. Since these problems are now global in scope, it is helpful to take a comparative philosophical approach—in this case by way of Laozi, Zhuangzi, and Martin Heidegger. Heidegger's thoughts on these topics are quite consonant with classical Daoist thinking, in part because he was influenced by it. Although Zhuangzi and Heidegger warn against the ways technology can impair rather than promote human (...)
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  42. Lao Tzu's Conception of Evil.Sung-peng Hsu - 1976 - Philosophy East and West 26 (3):301-316.
  43. Lao Tzu's Tao Te Ching: A Translation of the Startling New Documents Found at Guodian.Robert G. Henricks - 2000 - Columbia University Press.
    In 1993, an astonishing discovery was made at a tomb in Guodian in Hubei province. Written on strips of bamboo that have miraculously survived intact since 300 B.C., the "Guodian Laozi," is by far the earliest version of the _Tao Te Ching_ ever unearthed. Students of ancient Chinese civilization proclaimed the text a decisive breakthrough in the understanding of this famous text: it provides the most conclusive evidence to date that the text was the work of multiple authors and editors (...)
     
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  44. Lao Tzu's Tao Te Ching: A Translation of the Startling New Documents Found at Guodian.Robert G. Henricks (ed.) - 2005 - Cambridge University Press.
    In 1993, an astonishing discovery was made at a tomb in Guodian in Hubei province. Written on strips of bamboo that have miraculously survived intact since 300 B.C., the "Guodian Laozi," is by far the earliest version of the _Tao Te Ching_ ever unearthed. Students of ancient Chinese civilization proclaimed the text a decisive breakthrough in the understanding of this famous text: it provides the most conclusive evidence to date that the text was the work of multiple authors and editors (...)
     
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  45.  37
    Lao-Zhuang and Heidegger on Nature and Technology.Graham Parkes - 2003 - Journal of Chinese Philosophy 30 (1):19–38.
    Many of our current environmental problems stem from damage to the natural world through excessive use of modern technologies. Since these problems are now global in scope, it is helpful to take a comparative philosophical approach—in this case by way of Laozi, Zhuangzi, and Martin Heidegger. Heidegger's thoughts on these topics are quite consonant with classical Daoist thinking, in part because he was influenced by it. Although Zhuangzi and Heidegger warn against the ways technology can impair rather than promote human (...)
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  46.  85
    Lao Zi's Political Philosophy.Guan Feng & Zhou Ying - 1994 - Contemporary Chinese Thought 26 (1):11-12.
    The term "political philosophy" refers to the abstract, fundamental, and guiding principles and basic theorems for observing, handling, and dealing with political problems and political struggles. Its meaning is analogous to, say, "military philosophy." Naturally, these theorems are connected to and integrated with specific political viewpoints, just as "military philosophy" is connected to and integrated with specific military strategies and military tactics. This kind of integration does not hinder in any way our study of political philosophies in history, just as (...)
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  47. Linguistic Skepticism in the Lao Tzu.Chad Hansen - 1981 - Philosophy East and West 31 (3):321-336.
  48.  25
    Two Orientations in Hermeneutic Writing: Wang Bi's Commentary on the Lao Zi and Guo Xiang's Commentary on the Zhuang Zi.Liu Xiaogan - 2008 - Contemporary Chinese Thought 40 (2):23-45.
  49. Lao-Tzu Te-Tao Ching: A New Translation Based on the Recently Discovered Ma-Wang-Tui Texts.Robert G. Henricks, Ellen M. Chen & Victor H. Mair - 1994 - Philosophy East and West 44 (2):397-405.
  50. Law and Morality in Ancient China: The Silk Manuscripts of Huang-Lao.Randall Peerenboom - 1994 - Philosophy East and West 44 (2):347-368.
     
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