Results for 'Eske M��llgaard'

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  1.  25
    Is Confucian Discourse Philosophy?Eske J. Møllgaard - 2021 - Philosophy East and West 71 (4):1029-1045.
    Recently some philosophers have claimed that it is a scandal that non-Western traditions are excluded from the curriculum in Western philosophy departments. I consider the case of Confucianism and argue that the central features of Confucian discourse are different from those of philosophical discourse, that the historical conditions that gave rise to Confucian discourse sets it apart from the formation of Western philosophy, and that Western philosophers often misread Confucian discourse because they assimilate it to philosophical discourse. I conclude that (...)
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  2. The Confucian Political Imagination.Eske J. Møllgaard - 2018 - Springer Verlag.
    This book critically examines the Confucian political imagination and its influence on the contemporary Chinese dream of a powerful China. It views Confucianism as the ideological supplement to a powerful state that is challenging Western hegemony, and not as a political philosophy that need not concern us. Eske Møllgaard shows that Confucians, despite their traditionalist ways, have the will to transform the existing socio-ethical order. The volume discusses the central features of the Confucian political imaginary, the nature of Confucian (...)
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  3.  5
    The Uneasy Relation between Chinese and Western Philosophy.Eske Møllgaard - 2021 - Dao: A Journal of Comparative Philosophy 20 (3):377-387.
    The article considers the relation between Chinese philosophy as an academic discipline and Western philosophy. In the academy there are three ways Chinese philosophy can relate to Western philosophy: Chinese philosophy may see itself as the other of Western philosophy, Chinese philosophy may seek recognition from Western philosophy, and Chinese philosophy may refuse to see Western philosophy as the measure for what is philosophy. I consider scholars from each of these three positions as well as the debate between them. Through (...)
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  4.  5
    Reply to Tongdong Bai.Eske J. Møllgaard - 2021 - Philosophy East and West 71 (4):1055-1059.
    Bai Tongdong and I agree on the most important point: not everything is philosophy. With this initial agreement we can begin to discuss whether Confucian discourse is philosophy, and with determination and discipline in our proposals and replies we can clear up misunderstandings and overcome disagreements, and so hopefully come closer to the fact of the matter. I am happy that Bai has provided me this opportunity to clarify my position, and I shall first address the points where Bai misunderstands (...)
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  5.  40
    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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  6.  39
    Doctrine and Discourse in Wang Yangming’s Essay “Pulling Up the Root and Stopping Up the Source”.Eske Møllgaard - 2004 - Journal of Chinese Philosophy 31 (3):377–388.
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  7.  25
    Eclipse of Reading: On the “Philosophical Turn” in American Sinology.Eske Møllgaard - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):321-340.
  8.  13
    Zhuangzi’s Word, Heidegger’s Word, and the Confucian Word.Eske J. Møllgaard - 2014 - Journal of Chinese Philosophy 41 (3-4):454-469.
    Traditional Chinese commentators rightly see that understanding Zhuangzi's way with words is the presupposition for understanding Zhuangzi at all. They are not sure, however, if Zhuangzi's words are super-effective or pure nonsense. I consider Zhuangzi's experience with language, and then turn to Heidegger's word of being to see if it may throw light on Zhuangzi's way of saying. I argue that a conversation between Heidegger and Zhuangzi on language is possible, but only by expanding Heidegger's notion of Gestell and through (...)
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  9.  21
    Political Confucianism and the Politics of Confucian Studies.Eske J. Møllgaard - 2015 - Dao: A Journal of Comparative Philosophy 14 (3):391-402.
    Through the 1980s Confucian studies in the United States tended to present Confucianism as compatible with liberal democratic values. Since the 1990s, after the rise of China as a global power, Confucianism is increasingly defended as a political alternative to liberal and democratic values. This essay argues that Confucianism is not compatible with liberal democratic values, and that the rise of political Confucianism opposed to liberal democracy is a return to a more authentic Confucianism. Furthermore, it is argued that the (...)
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  10.  2
    On Reconstructions of Confucius as a Philosopher.Eske Møllgaard - 2021 - Dao: A Journal of Comparative Philosophy 20 (4):661-666.
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  11.  28
    Getting Past the Eclipse of Philosophy in World Sinology: A Response to Eske Møllgaard.Roger T. Ames - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):347-352.
  12.  8
    An Introduction to Daoist Philosophies. By Steve Coutinho. New York: Columbia University Press, 2014. X, 231 Pp. Paperback. 978‐0‐231‐14339‐4. [REVIEW]Eske Møllgaard - 2015 - Journal of Chinese Philosophy 42 (3-4):419-422.
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  13.  87
    Zhuangzi's Notion of Transcendental Life.Eske Møllgaard - 2005 - Asian Philosophy 15 (1):1-18.
    In the post-metaphysical climate of the modern Western academy, Chinese thought is often seen as a happy pragmatism free from transcendental pretense. The article shows, on the contrary, that the early Daoist thinker Zhuangzi had not only one but at least two distinct notions of transcendence. The focus is on Zhuangzi's notion of transcendental life, or the life of Heaven as opposed to the life of man. Based on the explication of Zhuangzi's notion of transcendental life, the article provides a (...)
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  14.  49
    Slavoj Žižek's Critique of Western Buddhism.Eske Møllgaard - 2008 - Contemporary Buddhism 9 (2):167-180.
    Slavoj ?i?ek's incisive critique of western Buddhism raises the following questions: Is western Buddhism the paradigmatic ideology of late capitalism? Is Buddhism nihilistic absorption in nothingness? Does Buddhism negate the Real together with the imaginary? Is Buddhist metaphysics violent? The essay considers these questions and asks if western Buddhism, contrary to what ?i?ek argues, may become an antidote to the nihilism that pervades late capitalist societies.
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  15.  20
    Confucianism as Anthropological Machine.Eske Møllgaard - 2010 - Asian Philosophy 20 (2):127-140.
    Confucianism is a kind of humanism. Confucian humanism presupposes, however, a divisive act that separates human and nonhuman. This paper shows that the split between the human and the nonhuman is central to Mencius' moral psychology, and it argues that Confucianism is an anthropological machine in the sense of the term used by Giorgio Agamben. I consider the main points of early Daoist critique of Confucian humanism. A comparative analysis of Herman Melville's novella 'Bartleby the Scrivener' reveals the limitation of (...)
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  16.  39
    Is Tu Wei-Ming Confucian?Eske Møllgaard - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):397-411.
    Wei-ming’s discourse has been badly understood by some Western philosophers who study Confucianism. I suggest that this misunderstanding stems from the fact that these philosophers fail to realize that Confucian discourse is in an entirely different register from Western philosophical discourse. I then propose my own preliminary definition of Confucian discourse in five points and present a structural analysis of a text by Tu Wei-ming. Finally, I consider which features of Tu’s discourse can properly be called Confucian. The answer to (...)
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  17.  22
    Confucian Ritual and Modern Civility.Eske Møllgaard - 2012 - Journal of Global Ethics 8 (2-3):227-237.
    The Confucian notion of civility has for thousands of years guided all aspects of socio-ethical life in East Asia. Confucians express their central concern for civility in their notion of li, which is commonly translated ?ritual? and refers to the conventions and courtesies through which we submit to the socio-ethical order, as we do, for example, in performing sacrifices, weddings, and funerals, and various daily acts of deference. Since the rise of China and other East Asian countries as economic powers, (...)
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  18.  12
    Confucianism Can Be Read as Philosophy—A Response to Eske J. Møllgaard.Tongdong Bai - 2021 - Philosophy East and West 71 (4):1046-1055.
    "Is Traditional Chinese Thought Philosophy?" has been a perennial question ever since the term zhexue 哲學, as a translation of the Western concept of philosophy, was introduced to China via Japan, and it will stay this way for years to come. Two factors make the answering of this question a Sisyphean project. First, a lot of scholars feel that they have to answer this question. The contemporary academic disciplines were defined by Westerners, and the discipline of philosophy was alien to (...)
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  19.  16
    Measuring the Performance of Attention Networks with the Dalhousie Computerized Attention Battery : Methodology and Reliability in Healthy Adults.Stephanie A. H. Jones, Beverly C. Butler, Franziska Kintzel, Anne Johnson, Raymond M. Klein & Gail A. Eskes - 2016 - Frontiers in Psychology 7.
  20. Im Takt des Geldes: Zur Genese Modernen Denkens.Eske Bockelmann - 2004 - Zu Klampen.
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  21.  78
    II—M.G.F. Martin.M. G. F. Martin - 1997 - Aristotelian Society Supplementary Volume 71 (1):75-98.
  22.  51
    M. P. Battin, L. P. Francis, J. A. Jacobson and C. B. Smith. The Patient as Victim and Vector: Ethics and Infectious Disease. [REVIEW]M. J. Selgelid - 2010 - Public Health Ethics 3 (1):87-88.
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  23. String and M-Theory: Answering the Critics. [REVIEW]M. J. Duff - 2013 - Foundations of Physics 43 (1):182-200.
    Using as a springboard a three-way debate between theoretical physicist Lee Smolin, philosopher of science Nancy Cartwright and myself, I address in layman’s terms the issues of why we need a unified theory of the fundamental interactions and why, in my opinion, string and M-theory currently offer the best hope. The focus will be on responding more generally to the various criticisms. I also describe the diverse application of string/M-theory techniques to other branches of physics and mathematics which render the (...)
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  24.  12
    Measuring Treatment Effects on Dual-Task Performance: A Framework for Research and Clinical Practice.Prudence Plummer & Gail Eskes - 2015 - Frontiers in Human Neuroscience 9.
  25.  46
    M. Poincaré's Science Et Hypothése.M. PoincarÉ - 1906 - Mind 15 (57):141-b-143.
  26. An Introduction to Daoist Thought: Action, Language, and Ethics in Zhuangzi.Eske Mollgaard - 2011 - 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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  27.  56
    Subjective Rightness: Holly M. Smith.Holly M. Smith - 2010 - Social Philosophy and Policy 27 (2):64-110.
    Twentieth century philosophers introduced the distinction between “objective rightness” and “subjective rightness” to achieve two primary goals. The first goal is to reduce the paradoxical tension between our judgments of what is best for an agent to do in light of the actual circumstances in which she acts and what is wisest for her to do in light of her mistaken or uncertain beliefs about her circumstances. The second goal is to provide moral guidance to an agent who may be (...)
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  28. I—R. M. Sainsbury and Michael Tye: An Originalist Theory of Concepts.R. M. Sainsbury & Michael Tye - 2011 - Aristotelian Society Supplementary Volume 85 (1):101-124.
    We argue that thoughts are structures of concepts, and that concepts should be individuated by their origins, rather than in terms of their semantic or epistemic properties. Many features of cognition turn on the vehicles of content, thoughts, rather than on the nature of the contents they express. Originalism makes concepts available to explain, with no threat of circularity, puzzling cases concerning thought. In this paper, we mention Hesperus/Phosphorus puzzles, the Evans-Perry example of the ship seen through different windows, and (...)
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  29. Robea M Brown, Jay J Janney, Karen Paul. An Empirical Investigation of the Relationship Between Change in Corporate Social Performance and Financial Performance: A Stakeholder Theory Perspective.Bernadette M. Ruf & Krishnarnurty Muralidhar - 2001 - Journal of Business Ethics 32 (2).
     
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  30. Setting Things Before the Mind: M.G.F. Martin.M. G. F. Martin - 1998 - Royal Institute of Philosophy Supplement 43:157-179.
    Listening to someone from some distance in a crowded room you may experience the following phenomenon: when looking at them speak, you may both hear and see where the source of the sounds is; but when your eyes are turned elsewhere, you may no longer be able to detect exactly where the voice must be coming from. With your eyes again fixed on the speaker, and the movement of her lips a clear sense of the source of the sound will (...)
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  31. H. M. Hyndman: A Rereading and a Reassessment.M. Bevir - 1991 - History of Political Thought 12 (1):125.
  32.  22
    Interview: M. Scott Peck.M. Scott Peck & Marjorie Kelly - 1994 - Business Ethics: The Magazine of Corporate Responsibility 8 (2):17-19.
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  33. Th.O.M.A.S.: An Exploratory Assessment of Theory of Mind in Schizophrenic Subjects.Francesca M. Bosco, Livia Colle, Silvia De Fazio, Adele Bono, Saverio Ruberti & Maurizio Tirassa - 2009 - Cogprints 18 (1):306-319.
    A large body of literature agrees that persons with schizophrenia suffer from a Theory of Mind deficit. However, most empirical studies have focused on third-person, egocentric ToM, underestimating other facets of this complex cognitive skill. Aim of this research is to examine the ToM of schizophrenic persons considering its various aspects, to determine whether some components are more impaired than others. We developed a Theory of Mind Assessment Scale and administered it to 22 persons with a DSM-IV diagnosis of schizophrenia (...)
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  34.  16
    Danielle M. Wenner Replies.Danielle M. Wenner - 2019 - Hastings Center Report 49 (2):47-47.
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  35. K.M.W. Fulford: 1989, Moral Theory and Medical Practice, with a Philosophical Foreword by Baroness Mary Warnock, Cambridge University Press, Cambridge, Xxi+311 Pp. $ 54.50; $16.95 (Paper). [REVIEW]M. Lavin - 1992 - Journal of Medicine and Philosophy 17 (5):557-561.
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  36. BOX, M. A. The Suasive Art of David Hume. [REVIEW]M. A. Stewart - 1992 - Philosophy 67:266.
     
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  37. David M. Kaplan, Ed., Readings in the Philosophy of Technology; Judith Wajcman, Technofeminism.M. Stern - forthcoming - Radical Philosophy.
     
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  38. M. Piccard: Die Grenzen der Physiognomik. [REVIEW]M. Thiel - 1938 - Freiburger Zeitschrift für Philosophie Und Theologie 16:467.
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  39. M. Picard: Die unerschütterliche Ehe.M. Thiel - 1943 - Freiburger Zeitschrift für Philosophie Und Theologie 21:229.
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  40.  26
    M. Huysseune, Modernità e secessione. Le scienze sociali e il discorso politico della Lega Nord.M. Tarchi - 2005 - Polis 19 (1):143-144.
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  41. The Moral Magic of Consent: Heidi M. Hurd.Heidi M. Hurd - 1996 - Legal Theory 2 (2):121-146.
    We regularly wield powers that, upon close scrutiny, appear remarkably magical. By sheer exercise of will, we bring into existence things that have never existed before. With but a nod, we effect the disappearance of things that have long served as barriers to the actions of others. And, by mere resolve, we generate things that pose significant obstacles to others' exercise of liberty. What is the nature of these things that we create and destroy by our mere decision to do (...)
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  42. BEVIR, M.-The Logic of the History of Ideas.M. Bevir, K. Dodson, J. Gracia & T. S. Gendler - 2001 - Philosophical Books 42 (3):161-195.
     
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  43.  17
    M.T. Torti, "Abitare la notte".M. Tessarolo - 1998 - Polis 12 (2):342-343.
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  44.  27
    M. Hofinger: Lexicon Hesiodeum Cum Indice Inverso, Tome I . Pp. Xi + 170. Leiden: Brill, 1975. Paper, Fl.42.M. L. West - 1977 - The Classical Review 27 (2):268-268.
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  45. M. Heidegger und Bashos Haiku-Gedicht>> der Bergpass.M. E. Kawahara - 1998 - Synthesis Philosophica 13 (1):409-418.
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  46. M. Heidegger, Die Frage Nach Dem Ding. Zu Kants Lehre von den Transzendentalen Grundsätzen. Zweite Auflage. [REVIEW]M. Kleinschnieder - 1978 - Kant-Studien 69 (3):371.
  47. M. PETZOLDT, Gehirn—Geist—Heiliger Geist, ISBN 978-3-939519-45-4.M. Knaup - 2009 - Theologie Und Philosophie 84 (4):615.
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  48. MCRAE, M. "Leibniz: Perception, Apperception and Thought". [REVIEW]M. Kneale - 1978 - Mind 87:133.
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  49. MONCRIEFF, M. M. - The Clairvoyant Theory of Perception. [REVIEW]M. Kneale - 1953 - Mind 62:279.
  50. James M. Buchanan, John Rawls, and Democratic Governance.S. M. Amadae - 2011 - In Robert Cavelier (ed.), Approaching Deliberative Democracy. Pittsburgh, PA, USA: pp. 31-52.
    This article compares James M. Buchanan's and John Rawls's theories of democratic governance. In particular it compares their positions on the characteristics of a legitimate social contract. Where Buchanan argues that additional police force can be used to quell political demonstrations, Rawls argues for a social contract that meets the difference principle.
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