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David B. Wong [67]David Bark-Yuey Wong [1]
  1. Natural moralities: a defense of pluralistic relativism.David B. Wong - 2006 - New York: Oxford University Press.
    David B. Wong proposes that there can be a plurality of true moralities, moralities that exist across different traditions and cultures, all of which address facets of the same problem: how we are to live well together. Wong examines a wide array of positions and texts within the Western canon as well as in Chinese philosophy, and draws on philosophy, psychology, evolutionary theory, history, and literature, to make a case for the importance of pluralism in moral life, and to establish (...)
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  2.  30
    Moral Relativity.David B. Wong - 1984 - University of California Press.
    This title is part of UC Press's Voices Revived program, which commemorates University of California Press’s mission to seek out and cultivate the brightest minds and give them voice, reach, and impact. Drawing on a backlist dating to 1893, Voices Revived makes high-quality, peer-reviewed scholarship accessible once again using print-on-demand technology. This title was originally published in 1984.
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  3.  58
    Review Essay: Ethics and the Limits of PhilosophyEthics and the Limits of Philosophy.David B. Wong & Bernard Williams - 1989 - Philosophy and Phenomenological Research 49 (4):721.
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  4. Moral Relativity.David B. Wong - 1986 - Philosophy East and West 36 (2):169-176.
     
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  5. Is there a distinction between reason and emotion in mencius?David B. Wong - 1991 - Philosophy East and West 41 (1):31-44.
  6. Early Confucian Philosophy and the Development of Compassion.David B. Wong - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):157-194.
    Metaphors of adorning, crafting, water flowing downward, and growing sprouts appear in the Analects , the Mencius , and the Xunzi 荀子. They express and guide thinking about what there is in human nature to cultivate and how it is to be cultivated. The craft metaphor seems to imply that our nature is of the sort that must be disciplined and reshaped to achieve goodness, while the adorning, water, and sprout metaphors imply that human nature has an inbuilt directionality toward (...)
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  7. Three kinds of incommensurability.David B. Wong - 1989 - In M. Krausz (ed.), Relativism: Interpretation and Confrontation. Notre Dame University Press. pp. 140--58.
     
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  8. Zhuangzi and the Obsession with Being Right.David B. Wong - 2005 - History of Philosophy Quarterly 22 (2):91 - 107.
  9.  33
    Soup, Harmony, and Disagreement.David B. Wong - 2020 - Journal of the American Philosophical Association 6 (2):139-155.
    Is the ancient Confucian ideal of he 和, ‘harmony,’ a viable ideal in pluralistic societies composed of people and groups who subscribe to different ideals of the good and moral life? Is harmony compatible with accepting, even encouraging, difference and the freedom to think differently? I start with seminal characterizations of harmony in Confucian texts and then aim to chart ways harmony and freedom can be compatible and even mutually supportive while recognizing the constant possibility of conflict between them. I (...)
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  10. The meaning of detachment in Daoism, Buddhism, and Stoicism.David B. Wong - 2006 - Dao: A Journal of Comparative Philosophy 5 (2):207-219.
  11.  83
    Relational and autonomous selves.David B. Wong - 2004 - Journal of Chinese Philosophy 31 (4):419–432.
  12. Universalism versus love with distinctions: An ancient debate revived.David B. Wong - 1989 - Journal of Chinese Philosophy 16 (3-4):251-272.
  13.  81
    Confucian Ethics: A Comparative Study of Self, Autonomy, and Community.Kwong-loi Shun & David B. Wong (eds.) - 2004 - Cambridge: Cambridge University Press.
    The Chinese ethical tradition has often been thought to oppose Western views of the self as autonomous and possessed of individual rights with views that emphasize the centrality of relationship and community to the self. The essays in this collection discuss the validity of that contrast as it concerns Confucianism, the single most influential Chinese school of thought. Alasdair MacIntyre, the single most influential philosopher to articulate the need for dialogue across traditions, contributes a concluding essay of commentary. This is (...)
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  14.  63
    Coping with moral conflict and ambiguity.David B. Wong - 1992 - Ethics 102 (4):763-784.
  15. Pluralistic Relativism.David B. Wong - 1995 - Midwest Studies in Philosophy 20 (1):378-399.
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  16. Moral Reasons: Internal and External.David B. Wong - 2006 - Philosophy and Phenomenological Research 72 (3):536 - 558.
    The view defended is one sense externalist on the relation between moral reasons and motivation: A's having a moral reason to do X does not necessarily imply that A has a motivation that would support A's doing X via some appropriate deliberative route. However, it is in another sense externalist in holding that there are the kind of moral reasons there are only if the relevant motivational capacities are "generally present" in human beings, if not in all individuals. The process (...)
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  17. Growing Virtue: The Theory and Science of Developing Compassion from a Mencian Perspective.David B. Wong - 2015 - In Brian Bruya (ed.), The Philosophical Challenge from China. Cambridge, MA: MIT Press.
     
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  18.  91
    A relational approach to environmental ethics.Marion Hourdequin & David B. Wong - 2005 - Journal of Chinese Philosophy 32 (1):19–33.
  19.  19
    Living Morally: A Psychology of Moral Character.David B. Wong - 1992 - Philosophical Review 101 (3):695.
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  20.  10
    Anger, Compassion, and One Body.David B. Wong - 2021 - Australasian Philosophical Review 5 (4):356-365.
    The issue of conceptual templates of Western philosophy has been prominently put forth by Kwong-loi Shun. This paper seeks to establish additional perspectives adopted in traditional concepts involving anger and compassion by both Confucianist and Western scholars to reconcile purported differences between Confucianist and Western interpretations of key concepts utilised in philosophical thought. Through reinforcing similarities between the different concepts, the author serves to highlight the inter-compatibility of Confucianist and Western interpretations of basic notions of anger and compassion and the (...)
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  21.  3
    Moral Reasons: Internal and External1.David B. Wong - 2007 - Philosophy and Phenomenological Research 72 (3):436-558.
    The view defended is one sense externalist on the relation between moral reasons and motivation: A's having a moral reason to do X does not necessarily imply that A has a motivation that would support A's doing X via some appropriate deliberative route. However, it is in another sense externalist in holding that there are the kind of moral reasons there are only if the relevant motivational capacities are generally present in human beings, if not in all individuals. The process (...)
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  22.  50
    Constructive Skepticism and Being a Mirror in the Zhuangzi.David B. Wong - 2017 - Journal of Chinese Philosophy 44 (1-2):53-70.
    The Zhuangzi text deploys two epistemic themes to accomplish its ends of combatting human pretensions to know the world and to prompting us to rediscover the world through fresh eyes. To get us to shed our arrogant dispositions it applies a constructive skepticism to whatever it is that human beings claim to know. To point towards a more constructive relationship with Nature, it articulates the stance of being a mirror to nature. This essay will explain how the text does this (...)
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  23.  28
    Quandaries and Virtues: Against Reductivism in Ethics.David B. Wong - 1991 - Noûs 25 (1):116-120.
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  24.  10
    Relativist Explanations of Interpersonal and Group Disagreement.David B. Wong - 2011 - In Steven D. Hales (ed.), A Companion to Relativism. Oxford, UK: Wiley‐Blackwell. pp. 411–429.
    This chapter contains sections titled: Abstract Introduction The Tacit ‐ Agreement Approach to Morality as Social Construction Speaker Relativism What it Might Mean for Morality to be Constructed as Part of Human Culture Explaining Moral Commonalities and Differences Across Cultures Relativism and the Meaning of Moral Terms Explaining Intra ‐ Group Disagreement Why Fundamental Intragroup Disagreement Might Be Inevitable References.
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  25. How are moral conversions possible?David B. Wong - 2011 - In Ruth Weissbourd Grant (ed.), In Search of Goodness. University of Chicago Press.
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  26.  64
    Conserving Nature; Preserving Identity.Nicole J. Hassoun & David B. Wong - 2015 - Journal of Chinese Philosophy 42 (1-2):176-196.
    There are two broad approaches to environmental ethics. The “conservationist” approach on which we should conserve the environment when it is in our interest to do so and the “preservationist” approach on which we should preserve the environment even when it is not in our interest to do so. We propose a new “relational” approach that tells us to preserve nature as part of what makes us who we are or could be. Drawing from Confucian and Daoist texts, we argue (...)
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  27.  45
    On Flourishing and Finding One's Identity in Community.David B. Wong - 1988 - Midwest Studies in Philosophy 13 (1):324-341.
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  28.  57
    Identifying with nature in early daoism.David B. Wong - 2009 - Journal of Chinese Philosophy 36 (4):568-584.
  29.  34
    On Learning What Happiness Is.David B. Wong - 2013 - Philosophical Topics 41 (1):81-101.
    I explore conceptions of happiness in classical Chinese philosophers Mengzi and Zhuangzi. In choosing to frame my question with the word ‘happiness’, I am guided by the desire to draw some comparative lessons for Western philosophy. ‘Happiness’ has been a central concept in Western ethics, and especially in Aristotelian and utilitarian ethics. The early Chinese concept most relevant to discussion of Mengzi and Zhuangzi concerns a specific form of happiness designated by the word le, which is best rendered as ‘contentment’. (...)
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  30.  69
    Kupperman, Joel J., Six Myths about the Good Life: Thinking about What Has Value: Indianapolis: Hackett Publishing Company, 2006, x + 158 pages.David B. Wong - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):107-109.
  31.  25
    Response to Craig Ihara's discussion.David B. Wong - 1991 - Philosophy East and West 41 (1):55-58.
  32.  35
    Cultural Pluralism and Moral Identity.David B. Wong - 2009 - In Darcia Narvaez & Daniel Lapsley (eds.), Personality, Identity, and Character. Cambridge University Press. pp. 79.
  33. Emotion and the cognition of reasons in moral motivation.David B. Wong - 2009 - Philosophical Issues 19 (1):343-367.
  34. Constructing normative objectivity in ethics.David B. Wong - 2008 - In Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (eds.), Objectivism, subjectivism, and relativism in ethics. Cambridge University Press.
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  35.  13
    Responses to Commentators.David B. Wong - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):225-233.
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  36.  12
    Cartesian Deduction.David B. Wong - 1982 - Philosophy Research Archives 8:1-19.
    The objective of the article is twofold: to advance an interpretation of Descartes’ position on the problem of explaining how deduction from universal propositions to their particular instances can be both legitimate and useful for discovery of truth; and to argue that his position is a valuable contribution to the philosophy of logic. In Descartes’ view. the problem in question is that syllogistic deductions from universal propositions to their particular instances is circular and hence useless as a means for discovery (...)
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  37.  15
    Chapter Nine. Reconciling the Tension between Similarity and Difference in Critical Hermeneutics.David B. Wong - 2014 - In Ming Xie (ed.), The Agon of Interpretations: Towards a Critical Intercultural Hermeneutics. Toronto: University of Toronto Press. pp. 165-184.
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  38.  38
    Commentary on Sayre-McCord's “being a realist about relativism”.David B. Wong - 1991 - Philosophical Studies 61 (1-2):177 - 186.
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  39. Constructing normative objectivity in ethics: David B. Wong.David B. Wong - 2008 - Social Philosophy and Policy 25 (1):237-266.
    This essay explains the inescapability of moral demands. I deny that the individual has genuine reason to comply with these demands only if she has desires that would be served by doing so. Rather, the learning of moral reasons helps to shape and channel self- and other-interested motivations so as to facilitate and promote social cooperation. This shaping happens through the “embedding” of reasons in the intentional objects of motivational propensities. The dominance of the instrumental conception of reason, according to (...)
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  40. “Moral relativism” revised version.David B. Wong - 2001 - In Lawrence C. Becker & Charlotte B. Becker (eds.), Encyclopedia of Ethics. Routledge. pp. 2--1164.
     
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  41.  26
    Sustaining Cultures in the Face of Globalization.Nicole Hassoun & David B. Wong - 2012 - Culture and Dialogue 2 (2):73-98.
    Arguments for the preservation of culture are based on an extremely problematic essentialist conception of culture as a fixed entity. The inadequacy of the essentialist conception has received increasing recognition, but an adequate positive conception has yet to take its place. This essay reframes the debate about cultural preservation by proposing a new conception of culture as conversation. The new conception acknowledges the fluidity and internal contestation that occurs within actual cultures, and the agency of a culture’s members in creating, (...)
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  42.  66
    A Relativist Alternative to Antirealism.David B. Wong - 1990 - Journal of Philosophy 87 (11):617-618.
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  43.  29
    Cartesian Deduction.David B. Wong - 1982 - Philosophy Research Archives 8:1-19.
    The objective of the article is twofold: to advance an interpretation of Descartes’ position on the problem of explaining how deduction from universal propositions to their particular instances can be both legitimate and useful for discovery of truth; and to argue that his position is a valuable contribution to the philosophy of logic. In Descartes’ view. the problem in question is that syllogistic deductions from universal propositions to their particular instances is circular and hence useless as a means for discovery (...)
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  44. Dialogues in the work of Michael Krausz.David B. Wong - 2018 - In Christine M. Koggel & Andreea Ritivoi (eds.), Interpretation, Relativism, and Identity: Essays on the Philosophy of Michael Krausz. Lexington Books.
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  45. Emotion and the cognition of reasons in moral motivation.David B. Wong - 2009 - In Ernest Sosa & Enrique Villanueva (eds.), Metaethics. Wiley Periodicals.
     
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  46.  10
    Encountering other traditions.David B. Wong - 2016 - The Philosophers' Magazine 72:117-118.
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  47.  29
    Forum: Chinese philosophy: The beginnings of morality.David B. Wong - 2014 - The Philosophers' Magazine 65:76-83.
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  48. Forum: Chinese philosophy: The beginnings of morality.David B. Wong - 2014 - The Philosophers' Magazine 65:76-83.
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  49.  65
    Foundations for Moral Relativism, by J. David Velleman.David B. Wong - 2016 - Mind 125 (497):284-290.
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  50.  9
    Feeling, Reflection, and Reasoning in the Mencius.David B. Wong - 2023 - In Yang Xiao & Kim-Chong Chong (eds.), Dao Companion to the Philosophy of Mencius. Springer. pp. 517-538.
    One of the most intriguing features of the Mencius lies in its claims about the path to goodness: they are eloquently defended but also articulated in ambiguous ways. It is clear that a major role for feeling or emotion is envisaged, but is the relevant sort of feeling to be contrasted with reflection and reasoning? Or are these things intertwined and implicated in one another? I support the second answer and disagree both with those who take as primary the role (...)
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