Results for 'Daoism'

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  1.  83
    Meontological Generativity: A Daoist Reading of the Thing.David Chai - 2014 - Philosophy East and West 64 (2):303-318.
    This paper relocates the philosophical discourse on the Thing (das Ding) to the world of classical Daoism. In doing so, it explores the bond between the One, the Thing and its signifier before discussing how the Thing unveils itself to the world while receiving the gift of nothingness from Dao. It furthermore contends that the two most prominent discussions of the Thing in the Western tradition--those by Heidegger and Lacan--while philosophically valuable in their own right, fail to provide the (...)
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  2.  67
    Conceptual Foundations for Environmental Ethics: A Daoist Perspective.Karyn L. Lai - 2003 - Environmental Ethics 25 (3):247-266.
    The concepts dao and de in the Daodejing may be evoked to support a distinctive and plausible account of environmental holism. Dao refers to the totality of particulars, including the relations that hold between them, and the respective roles and functions of each within the whole. De refers to the distinctiveness of each particular, realized meaningfully only within the context of its interdependence with others, and its situatedness within the whole. Together, dao and de provide support for an ethical holism (...)
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  3.  44
    Well-Being and Daoism.Justin Tiwald - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. Routledge. pp. 56-69.
    In this chapter, I explicate several general views and arguments that bear on the notion and contemporary theories of human welfare, as found in two foundational Daoist texts, the Daodejing and the Zhuangzi. Ideas drawn from the Daodejing include its objections to desire theories of human welfare and its distinction between natural and acquired desires. Insights drawn from the Zhuangzi include its arguments against the view that death is bad for the dead, its attempt to develop a workable theory of (...)
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  4.  39
    Daoism and Chinese Martial Arts.Barry Allen - 2014 - Dao: A Journal of Comparative Philosophy 13 (2):251-266.
    The now-global phenomenon of Asian martial arts traces back to something that began in China. The idea the Chinese communicated was the dual cultivation of the spiritual and the martial, each perfected in the other, with the proof of perfection being an effortless mastery of violence. I look at one phase of the interaction between Asian martial arts and Chinese thought, with a reading of the Zhuangzi 莊子 and the Daodejing 道德經 from a martial arts perspective. I do not claim (...)
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  5.  15
    Moral Values and the Daoist Sage in the Dao Dejing.Robert E. Allinson - 1996 - In Brian Carr (ed.), Morals and Society in Asian Philosophy. Curzon. pp. 1--156.
    The theme of this paper is that while there are four seemingly contradictory classes of statements in the Dao de Jing regarding moral values and the Daoist sage, these statements can be interpreted to be consistent with each other. There are statements which seemingly state or imply that nothing at all can be said about the Dao; there are statements which seemingly state or imply that all value judgements are relative; there are statements which appear to attribute moral behaviour to (...)
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  6.  31
    Nothingness and the Clearing: Heidegger, Daoism and the Quest for Primal Clarity.David Chai - 2014 - Review of Metaphysics 67 (3): 583 - 601.
    Martin Heidegger has made uncovering the truth of being his life’s work. He ultimately came to locate this truth at the site of the clearing (lichtung), which allowed him to sweep away the traditional formulation of the question of being and begin anew with beyng. This second beginning, as Heidegger called it, stood apart from the original in that he saw fit to cloak beyng in nothingness. This paper explores Heidegger’s use of nothingness and his claim that in order to (...)
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  7.  2
    Can a Daoist Sage Have Close Relationships with Other Human Beings?Joanna Iwanowska - 2017 - Diametros 52:23-46.
    This paper explores the compatibility between the Daoist art of emptying one’s heart-mind and the art of creating close relationships. The fact that a Daoist sage is characterized by an empty heart-mind makes him somewhat different from an average human being: since a full heart-mind is characteristic of the human condition, the sage transcends what makes us human. This could alienate him from others and make him incapable of developing close relationships. The research goal of this paper is to investigate (...)
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  8.  16
    A Preliminary Discussion on Daoist Bionomy: On the Basis of Chen Yingning's Philosophy of Immortals.Zhongjian Mou - 2007 - Frontiers of Philosophy in China 2 (2):206-218.
    From the modern point of view, the Daoist regimen culture in China is actually a kind of oriental bionomy. Although it is less developed than the Western life sciences in terms of details and techniques, it has unique advantages in terms of its comprehensive grasp and dynamic observation of life, as well as its emphasis on the development of life potentiality and on the self adjustment and improvement of living bodies. Chen Yingning reestablished a Daoist bionomy through Xianxue 仙学 (Philosophy (...)
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  9.  15
    Nature, Mystery, and Morality: A Daoist View.Ian James Kidd - 2015 - Religious Studies 51 (2):165-181.
    This paper argues that a sense of nature‘s mystery can inspire and inform ways of experiencing and engaging with natural places and creatures in a way that is deeply morally transformative. Focusing on Daoism, it is argued that engagement with natural places and creates can facilitate the cultivation of receptivity to a sense of nature‘s mystery in a way that gradually releases a person from stances and conceptions that are morally and ecologically objectionable. The paper closes by suggesting that (...)
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  10.  50
    The Universal Sentiment of Daoist Morality.Jianliang Xu - 2009 - Frontiers of Philosophy in China 4 (4):524-536.
    Daoism has often been misunderstood as moral nihilism or anti-moralism, but the true Daoism indeed adopts a positive attitude towards morality. At the foundation of its universal sentiment is an affirmation of morality. Daoism takes all things as the starting point of its values in moral philosophy, and ziran 自然 (sponstaneously so) as the foundation of its philosophy with the universal commitment. Daoism hopes to use “ Dao to create the best environment for survival, and to (...)
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  11.  9
    Daoist Criticisms of Confucian Sacrificial Rites.Hans-Georg Moeller - 2012 - Sophia 51 (2):283-292.
    Various passages in the Laozi and the Zhuangzi, the two most important texts of “philosophical Daoism,” critically mock Confucian sacrificial rites. Perhaps the best known of these criticisms refers to a practice involving straw dogs. This article will attempt to expose the philosophical dimensions of these passages that show, in my reading, how Daoist philosophy looks at such sacrificial rituals as a sort of evidence of the Confucian misconceptions of time, of death and life, and of cosmic and social (...)
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  12.  2
    Plato’s Cosmic Animal Vs. The Daoist Cosmic Plant: Religious and Ideological Implications.Richard McDonough - 2016 - Journal for the Study of Religions and Ideologies 15 (45):3-23.
    Heidegger claims that it is the ultimate job of philosophy to preserve the force of the “elemental words” in which human beings express themselves. Many of these elemental words are found in the various cosmogonies that have informed cultural ideologies around the world. Two of these “elemental words,” which shape the ideologies are the animal-model of the cosmos in Plato’s Timaeus and the mechanical models developed in the 17th-18th centuries in Europe. The paper argues that Daoism employs a third, (...)
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  13. Daoism: An Introduction.Ronnie Littlejohn - 2009 - I.B. Tauris.
    "Littlejohn organizes his introduction around the central metaphor of a spreading kudzu vine, whose roots, trunk, stalks, branches, and leaves grow beneath, in, around, and over the vast and complex terrain of Chinese culture. He does a marvellous job exploring the origins, developments, and transformations of Daoism by guiding readers through canonical texts, across historical contexts, and around expressions of Daoism in fine art, popular symbols, literature, ritual, and other forms of material culture. The result is a masterful (...)
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  14.  10
    Riding the Wind With Liezi: New Perspectives on the Daoist Classic.Ronnie Littlejohn & Jeffrey Dippmann (eds.) - 2011 - SUNY Press.
    The Liezi is the forgotten classic of Daoism. Along with the Laozi (Daodejing) and the Zhuangzi, it's been considered a Daoist masterwork since the mid-eighth century, yet unlike those well-read works, the Liezi is little known and receives scant scholarly attention. Nevertheless, the Liezi is an important text that sheds valuable light on the early history of Daoism, particularly the formative period of sectarian Daoism. We do not know exactly what shape the original text took, but what (...)
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  15.  45
    A Daoist Critique of Searle on Mind and Action.Joel Krueger - 2008 - In Bo Mou (ed.), Searle’s Philosophy and Chinese Philosophy: Constructive Engagement. Brill Academic Publishers. pp. 97-123.
  16.  10
    Liu, Xiaogan, Ed., Dao Companion to Daoist Philosophy. [REVIEW]David Chai - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):303-306.
  17.  5
    The Universal Sentiment of Daoist Morality.X. U. Jianliang - 2009 - Frontiers of Philosophy in China 4 (4):524-536.
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  18.  5
    Zhang, Ji. One and Many: A Comparative Study of Plato's Philosophy and Daoism Represented by Ge Hong. [REVIEW]David Chai - 2014 - Journal of Chinese Philosophy 41 (1-2):221-224.
  19.  17
    Daoist Philosophy.Ronnie Littlejohn - 2003 - Internet Encyclopedia of Philosophy.
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  20. Typology of Nothing: Heidegger, Daoism and Buddhism.Zhihua Yao - 2010 - Comparative Philosophy 1 (1):78-89.
    Parmenides expelled nonbeing from the realm of knowledge and forbade us to think or talk about it. But still there has been a long tradition of nay-sayings throughout the history of Western and Eastern philosophy. Are those philosophers talking about the same nonbeing or nothing? If not, how do their concepts of nothing differ from each other? Could there be different types of nothing? Surveying the traditional classifications of nothing or nonbeing in the East and West have led me to (...)
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  21.  46
    A Daoist Theory of Chinese Thought: A Philosophical Interpretation.Chad Hansen - 1992 - Oxford University Press.
    This ambitious book presents a new interpretation of Chinese thought guided both by a philosopher's sense of mystery and by a sound philosophical theory of meaning. That dual goal, Hansen argues, requires a unified translation theory. It must provide a single coherent account of the issues that motivated both the recently untangled Chinese linguistic analysis and the familiar moral-political disputes. Hansen's unified approach uncovers a philosophical sophistication in Daoism that traditional accounts have overlooked. The Daoist theory treats the imperious (...)
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  22.  29
    An Introduction to Daoist Thought: Action, Language, and Ethics in Zhuangzi.Eske Møllgaard - 2007 - Routledge.
    This is the first work available in English which addresses Zhuangzi’s thought as a whole. It presents an interpretation of the Zhuangzi, a book in thirty-three chapters that is the most important collection of Daoist texts in early China. The author introduces a complex reading that shows the unity of Zhuangzi’s thought, in particular in his views of action, language, and ethics. By addressing methodological questions that arise in reading Zhuangzi, a hermeneutics is developed which makes understanding Zhuangzi’s religious thought (...)
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  23. A Copper Rule Versus the Golden Rule: A Daoist-Confucian Proposal for Global Ethics.Yong Huang - 2005 - Philosophy East and West 55 (3):394-425.
    : Here a moral principle called the "Copper Rule" is developed and defended as an alternative to the Golden Rule. First, the article focuses on two problems with the Golden Rule's traditional formulation of "Do (or don't do) unto others what you would (or would not) have them do unto you": it assumes (1) the uniformity of human needs and preferences and (2) that whatever is universally desired is good. Second, it examines three attempts to reformulate the Golden Rule—Marcus Singer's (...)
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  24. On Pleasure: A Reflection on Happiness From the Confucian and Daoist Perspectives.Shaoming Chen - 2010 - Frontiers of Philosophy in China 5 (2):179-195.
    This paper discusses the structural relationship between ideals on pleasure and pleasure as a human psychological phenomenon in Chinese thought. It describes the psychological phenomenon of pleasure, and compares different approaches by pre-Qin Confucian and Daoist scholars. It also analyzes its development in Song and Ming Confucianism. Finally, in the conclusion, the issue is transferred to a general understanding of happiness, so as to demonstrate the modern value of the classical ideological experience.
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  25. Responding with Dao : Early Daoist Ethics and the Environment.Eric Sean Nelson - 2009 - Philosophy East and West 59 (3):pp. 294-316.
    Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed by them. Early Daoism (...)
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  26.  48
    Thinking on the Edge: Heidegger, Derrida, and the Daoist Gateway ( Men 門).Steven Burik - 2010 - Philosophy East and West 60 (4):499-516.
    Beware of the abysses and the gorges, but also of the bridges and the barriers.It is fair to say that many philosophical interpretations of the Daoist classics have proceeded, or continue to proceed, to read into these works the quest for a transcendental, foundational principle, a permanent moment of rest beyond the turmoil of ever-changing things. According to this interpretation the Daoist sages are those who have for all time found this metaphysical ground of all things—"The Way" (dao 道)—and who (...)
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  27.  6
    The Phenomenology of Spirit and the Daoist Sage.Paul J. D’Ambrosio - 2017 - Comparative and Continental Philosophy 9 (3):202-217.
    In the Phenomenology of Spirit Hegel describes a mode of consciousness that is analogous to that of the sage in the Zhuangzi. He labels this “Evil Consciousness.” One of the more important phases of Spirit that leads up to this stage also resonates similarities, namely the “pure I” which Hegel modeled on Diderot’s Rameau’s Nephew. In what follows we will first look at the “pure I” before moving to the evil consciousness and making a comparison with the Daoist sage. By (...)
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  28. Onitsura's Makoto and the Daoist Concept of the Natural.Peipei Qiu - 2001 - Philosophy East and West 51 (2):232-246.
    Makoto (sincerity, truth, or faithfulness) is an important concept in haikai (Japanese comic linked verse) poetics. The discussions on makoto by the seventeenth-century haikai master Uejima Onitsura (1661-1738) clearly refer to the Daoist discourse on ziran (the Natural), and the clarification of this intertextuality is crucial to the understanding of the theoretical connotations of the term.
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  29.  2
    For a Philosophy of Comparisons: The Problems of Comparative Studies in Relation with Daoism.Lacertosa Massimilliano - 2017 - Asian Philosophy 27 (4):324-339.
    This paper reflects on the problems of cross-cultural interpretations and translations analysing how these are rooted in theories and philosophical assumptions. Inquiring the concept of philosophy per se, the paper discusses key passages of Heidegger and the related problem of 有 and 無. The conclusion is that to translate such terms, it is necessary to revise the coercive onto-theological assumptions of metaphysics. This can trigger a process of re-grounding grounds with the consequent possibility of language transformation, which, in turn, activates (...)
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  30. Perpetual Unease or Being at Ease? -- Derrida, Daoism, and the 'Metaphysics of Presence'.Robert J. Shepherd - 2007 - Philosophy East and West 57 (2):227-243.
    : Interesting work has been done on the striking similarities between the key arguments of the late Jacques Derrida and Daoism. While named otherwise, such Derridean signposts as the metaphysics of presence, the duality of language, and logocentrism are found in Daoist views of the relationship between reality, speech, writing, and knowledge. However, where the limits of language lead Derrida is different from where they take the authors of the Zhuangzi and the Daodejing, in particular regarding the question of (...)
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  31.  60
    The Impact of the Thought of the School of Confucianism and the School of Daoism on the Culture of China.Zhang Dainian - 1993 - Contemporary Chinese Thought 24 (4):65-85.
    In the era of the Warring States, the school of Confucianism and the school of Mohism were acclaimed, equally and at the same time, as the two "prominent teachings" of Chinese thought. Nonetheless, by the time of the Han dynasty, the teaching of Mohism had receded and become terminated. On the other hand, while the school of Daoism was originally an eremetic school and was not considered a "prominent teaching," it nonetheless had widespread influence in China. Since the Han (...)
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  32.  58
    Daoist Presentation and Persuasion: Wandering Among Zhuangzi's Kinds of Language.Lee H. Yearley - 2005 - Journal of Religious Ethics 33 (3):503 - 535.
    A concern central to virtually all full-blooded instances of religious ethics is how persuasively to represent a world central to our fulfillment that far exceeds our normal understanding. The treatment of three kinds of language in an early Daoist text, the Zhuangzi (Chuang Tzu), contains an especially profound discussion and expression of such persuasive presentations in religious ethics. This study examines it and concludes by viewing Dante's Commedia through the perspectives Zhuangzi's ideas and practices present.
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  33.  93
    A Daoist Model for a Kantian Church.Stephen R. Palmquist - 2013 - Comparative Philosophy 4 (1):67-89.
    Although significant differences undoubtedly exist between Daoism and Kant’s philosophy, the two systems also have some noteworthy similarities. After calling attention to a few such parallels and sketching the outlines of Kant’s philosophy of religion, this article focuses on an often-neglected feature of the latter: the four guiding principles of what Kant calls an “invisible church” (universality, purity, freedom, and unchangeableness). Numerous passages from Lao Z i’s classic text, Dao-De-Jing , seem to uphold these same principles, thus suggesting that (...)
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  34.  11
    Musement as Listening: Daoist Perspectives on Peirce.Michael L. Raposa - 2012 - Journal of Chinese Philosophy 39 (2):207-221.
    Certain Daoist ideas explored here are compared with features of Peirce's philosophy, supplying a helpful perspective on the latter. In particular, I examine Zhuangzi's instruction about “listening” with one's spirit, along with certain discussions of “listening energy” drawn from texts dealing with the Daoist martial arts. I argue that Daoist “listening” and Peirce's concept of “musement” are both to be regarded as a disciplined form of attentiveness. By attending to no predetermined thing, a person thus disciplined is “ready” for the (...)
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  35.  44
    'Right Words Are Like the Reverse'—The Daoist Rhetoric and the Linguistic Strategy in Early Chinese Buddhism.Hans-Rudolf Kantor - 2010 - Asian Philosophy 20 (3):283-307.
    ?Right words are like the reverse? is the concluding remark of chap. 78 in the Daoist classic Daodejing. Quoted in treatises composed by Seng Zhao (374?414), it designates the linguistic strategy used to unfold the Buddhist Madhyamaka meaning of ?emptiness? and ?ultimate truth?. In his treatise Things Do not Move, Seng Zhao demonstrates that ?motion and stillness? are not really contradictory, performing the deconstructive meaning of Buddhist ?emptiness? via the corresponding linguistic strategy. Though the topic of the discussion and the (...)
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  36.  54
    The Contents of the Daoist Religion and Its Cultural Function.Hou Cai - 1990 - Contemporary Chinese Thought 22 (2):24-42.
    The Daoist religion is an ancient religion that took root and flourished in China's soil. It was created in the time of Emperor Shundi of the Eastern Han dynasty and today claims a history of over 1,800 years. Its philosophical thought—which is a theory of moral and behavioral discipline whose core is a belief in immortals or supernatural beings —derived its origins from what is called "the teachings of Huang [Huangdi, or the Yellow Emperor] and Lao [Lao Zi]." Consequently, it (...)
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  37.  16
    What is Nature? – Ziran in Early Daoist Thinking.Jing Liu - 2016 - Asian Philosophy 26 (3):265-279.
    ABSTRACTThe question of the relation between humans and nature lies at the foundation of any philosophy. With the daily worsening environmental crisis, we are forced to face this ancient question again. Yet when we put it into the form of ‘humans and nature’, a metaphysics is already implied and the problem of nature has not yet been questioned. At this moment, the very question that needs to be put forward is, ‘What is nature’? The question of nature will be interrogated (...)
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  38.  22
    Internet Addiction and Well-Being: Daoist and Stoic Reflections.Hui Jin & Edward H. Spence - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):209-225.
    This article explores the phenomenon of Internet addiction and its possible amelioration, from both Eastern and Western philosophical perspectives. Internet addiction is caused by the excessive use of the Internet and its resulting dependence, having negative effects on human well-being. The ideas of a key ancient Chinese Daoist thinker Zhuangzi 莊子 and his Western contemporaries, the Stoics, as viewed through the world, the things and beings in it, and their relationships, offer insights which may be used to alleviate these effects. (...)
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  39.  49
    The Limit of Language in Daoism.Koji Tanaka - 2004 - Asian Philosophy 14 (2):191 – 205.
    The paper is concerned with the development of the paradoxical theme of Daoism. Based on Chad Hansen's interpretation of Daoism and Chinese philosophy in general, it traces the history of Daoism by following their treatment of the limit of language. The Daoists seem to have noticed that there is a limit to what language can do and that the limit of language is paradoxical. The 'theoretical' treatment of the paradox of the limit of language matures as (...) develops. Yet the Daoists seem to have noticed that the limit of language and its paradoxical nature cannot be overcome. At the end, we are left with the paradoxes of the Daoists. In this paper, we jump into the abyss of the Daoists' paradoxes from which there is no escape. But the Daoists' paradoxes are fun! (shrink)
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  40.  1
    For a Philosophy of Comparisons: The Problems of Comparative Studies in Relation with Daoism.Lacertosa Massimiliano - 2017 - Asian Philosophy 27 (4):324-339.
    This paper reflects on the problems of cross-cultural interpretations and translations analysing how these are rooted in theories and philosophical assumptions. Inquiring the concept of philosophy per se, the paper discusses key passages of Heidegger and the related problem of 有 and 無. The conclusion is that to translate such terms, it is necessary to revise the coercive onto-theological assumptions of metaphysics. This can trigger a process of re-grounding grounds with the consequent possibility of language transformation, which, in turn, activates (...)
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  41.  15
    Cosmos and Community: The Ethical Dimension of Daoism.Livia Kohn - 2004 - Three Pines Press.
    Offers a major English study of Daoist religious ethics. Based on translations of primary sources, this book is a useful read for those interested in Daoism, comparative ethics, or Chinese history.
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  42.  15
    Communicating Not-Knowing: Education, Daoism and Epistemological Chaos.Will Buckingham - unknown
    Mainstream educational theory and practice tend to favour what Freire, in Pedagogy of the Oppressed, has called ‘banking education’, in which students are seen as depositories of knowledge. But seeing pedagogy as a matter of simply communicating knowledge misses the epistemological complexities of our relationship with the world. By means of a reading of the Dao De Jing and the Zhuangzi, in this paper I intend to explore how the communication of not-knowing may be of central value in teaching and (...)
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  43.  39
    Is Daoism 'Green'?David E. Cooper - 1994 - Asian Philosophy 4 (2):119 – 125.
    Abstract Contemporary advocates of ?deep ecology? often appeal to daoist ideals as an early expression of ?respect? for nature. This appeal is inspired, presumably, by daoist attacks on ?convention? or ?artifice? which, as Zhuang Zi puts it, ?has been the ruin of primordial nature ... the ruin of the world?. But there are problems with this appeal. Daoists are extremely selective in the aspects of nature which they admire, and it is as much the skilled artisan as the person ?at (...)
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  44.  15
    Justice as the Practice of Non-Coercive Action: A Study of John Dewey and Classical Daoism.Jacob Bender - 2016 - Asian Philosophy 26 (1):20-37.
    ABSTRACTIn this essay, I will argue for an understanding of justice that is grounded in our imperfect world by drawing upon the works of John Dewey and the Classical Daoist philosophers. It will require a reconstructed understanding of persons as a field/continuum of interrelations and an updated understanding of human action and agency. This understanding of justice takes the form of non-coercive action, interaction that respects the particularity of each lived situation. The practice culminates in an ability to respond to (...)
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  45.  13
    An Uncommon Alliance: Ecofeminism and Classical Daoist Philosophy.Sharon Rowe & James D. Sellman - 2003 - Environmental Ethics 25 (2):129-148.
    Classical philosophical Daoism and ecofeminism converge on key points. Ecofeminism’s critique of Western dualistic metaphysics finds support in Daoism’s nondualistic, particularist, cosmological framework, which distinguishes pairs of complementary opposites within a process of dynamic transformation without committing itself to a binary, essentialist position as regards sex and gender. Daoism’s epistemological implications suggest a link to ecofeminism’s alignment with a situational and provisional model of knowledge. As a transformative philosophy, the cluster of concepts that give specificity to the (...)
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  46.  41
    Teaching Daoism as Philosophy.Alan Fox - 2007 - Teaching Philosophy 30 (1):1-28.
    I propose to consider chapter 1 of the famous, classic, and foundational Daoist text Dao De Jing, attributed to Laozi, in order to enable a non-expert to negotiate the subject of Daoism in a global philosophy context, and to further enhance the teaching of philosophy by introducing and emphasizing at least some of the controversies that inevitably surround interpretation of a classical set of texts and ideas. This forces students to see through simplistic dichotomies and form subtler conclusions, on (...)
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  47.  22
    Daoism, Nature and Humanity.David E. Cooper - 2014 - Royal Institute of Philosophy Supplement 74:95-108.
    This paper sympathetically explores Daoism's relevance to environmental philosophy and to the aspiration of people to live in a manner convergent with nature. After discussing the Daoist understanding of nature and the dao (Way), the focus turns to the implications of these notions for our relationship to nature. The popular idea that Daoism encourages a return to a way of life is rejected. Instead, it is shown that the Daoist proposal is one of living more than people generally (...)
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  48.  18
    Wu Wei East and West: Humanism and Anti-Humanism in Daoist and Enlightenment Political Thought.Eric Goodfield - 2011 - Theoria: A Journal of Social and Political Theory 58 (126):56-72.
    Some contemporary authors have witnessed the flourishing of the Sinophilia of the Early Enlightenment and the direct impact of Daoist and Chinese thought on the ideas of Spinoza, Leibniz, Voltaire, Quesnay and the philosophes and have proceeded to make overt connections between the Daoist notion of 'non-action' or Wu wei and Enlightenment doctrines of laissez-faire. In contrast to such approaches, I argue that these frequent conceptual comparisons have often been inappropriate where touchstone humanist notions devoid of the Dao de Jing's (...)
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  49.  8
    The Creation of Daoism.Paul Fischer - unknown
    This paper examines the creation of Daoism in its earliest, pre-Eastern Han period. After an examination of the critical terms "scholar/master" and "author/ school", I argue that, given the paucity of evidence, Sima Tan and Liu Xin should be credited with creating this tradition. The body of this article considers the definitions of Daoism given by these two scholars and all of the extant texts that Liu Xin classified as "Daoist." Based on these texts, I then suggest an (...)
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  50. The Somatic Mind: Daoism and Chinese Medicine.Stephen Jackowicz - 2011 - In Livia Kohn (ed.), Living Authentically: Daoist Contributions to Modern Psychology. Three Pines Press.
     
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