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Jim Behuniak [10]Jim P. Behuniak [1]
  1.  28
    Slingerland, Edward, Mind and Body in Early China: Beyond Orientalism and the Myth of Holism: Oxford: Oxford University Press, 2019, xi + 385 pages.Jim Behuniak - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):305-312.
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  2. Sameness, Difference, and the Post-Comparative Turn.Jim Behuniak - 2021 - In Ian M. Sullivan & Joshua Mason (eds.), One corner of the square: essays on the philosophy of Roger T. Ames. Honolulu: University of Hawaiʻi Press.
     
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  3.  24
    John Dewey and East-West Philosophy.Jim Behuniak - 2017 - Philosophy East and West 67 (3):908-916.
    The first two East-West Philosophers’ Conferences at the University of Hawai‘i constitute an important chapter in the history of comparative philosophy. Wing-tsit Chan recalls the first meeting in 1939 as a “very small beginning,” one that served primarily as the impetus for F.S.C. Northrop’s thesis that East and West represented two contrasting styles of thought. As Chan remembers, “we saw the world as two halves, East and West,” and in his subsequent 1946 work, The Meeting of East and West, Northrop (...)
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  4.  2
    Introduction.Jim Behuniak - 2018 - In James Behuniak (ed.), Appreciating the Chinese Difference: Engaging Roger T. Ames on Methods, Issues, and Roles. Albany: SUNY Press. pp. 1-10.
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  5.  13
    Joseph Grange as Teacher.Jim Behuniak - 2015 - Philosophy East and West 65 (3):677-680.
    There is not much of a substantive nature to add to Robert Neville’s thorough and thoughtful exposition of Grange’s work in systematic cosmology. I wish to pick up briefly, however, on where Neville leaves off, namely on the topic of “soul” and on the “astonishingly transformative” nature of Grange as a teacher. I had the good fortune to have Professor Grange as my very first philosophy teacher, and I feel that further comment on this aspect of his life is necessary (...)
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  6.  10
    Mencius, Dewey, and “Developmental” Human Nature.Jim Behuniak - 2023 - In Yang Xiao & Kim-Chong Chong (eds.), Dao Companion to the Philosophy of Mencius. Springer. pp. 685-703.
    John Dewey was familiar with the philosophy of Mencius, but he suffered from the common misconception that Mencius taught that human nature was “inherently good,” a misconception that ascribes notions of species essentialism and teleology to Mencius’s theory. On this basis, Dewey departed from Mencius’s position. Had Dewey better understood Mencius, he might have seen that their outlooks corresponded more closely. Once Mencius’s botanical metaphors are understood within the context of natural philosophy as broadly represented in the early Chinese corpus, (...)
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  7.  45
    Poem as proposition in the analects: A Whiteheadian reading of a confucian sensibility.Jim P. Behuniak - 1998 - Asian Philosophy 8 (3):191 – 202.
    I suggest that ubiquitous references made by Confucius to poetic songs in the Analects reveal an important aspect of his philosophy. This aspect involves the assumption that things in the world “resonate” with one another. Using elements of Alfred North Whitehead's thought, as well as metaphysical insights from the Han Dynasty text, Huainanzi, I first present an aesthetic theory along with a supporting cosmological vision that enhances our appreciation of this trait in the Confucian world. With these preliminaries in mind, (...)
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  8.  32
    Response to Edward Slingerland.Jim Behuniak - 2019 - Dao: A Journal of Comparative Philosophy 18 (3):489-491.
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  9.  5
    7 Toward a Social Philosophy: Dewey’s Newly Restored China Lectures.Jim Behuniak - 2021 - In Roger T. Ames, Chen Yajun & Peter D. Hershock (eds.), Confucianism and Deweyan pragmatism: resources for a new geopolitics of interdependence. Honolulu: University of Hawaiʻi Press. pp. 94-106.
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