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Kirill O. Thompson [12]Kirill Ole Thompson [7]
  1.  15
    Confucian Thought: Selfhood as Creative Transformation.Kirill O. Thompson - 1987 - Philosophy East and West 37 (3):323-325.
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  2.  21
    Philosophical Reflections on the "Fish Happiness" Anecdote.Kirill O. Thompson - 2016 - Philosophy East and West 66 (4):1307-1318.
    The “Fish Happiness” anecdote in the Zhuangzi is a literary gem, a well-wrought urn, which simultaneously reflects and informs the “Autumn Floods” chapter,1 as well as the text as a whole.2 Despite its polish and surface clarity, the anecdote has afforded a variety of readings. Its points and assumptions tend to be muted or understated in pun, so the reader is pressed to bring his or her own intellectual wits to bear. Indeed, one wonders if the fish happiness anecdote wasn’t (...)
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  3. How to Rejuvenate Ethics: Suggestions From Chu Hsi.Kirill Ole Thompson - 1991 - Philosophy East and West 41 (4):493-513.
  4.  51
    The Archery of "Wisdom" in the Stream of Life: "Wisdom" in the "Four Books" with Zhu Xi's Reflections.Kirill O. Thompson - 2007 - Philosophy East and West 57 (3):330 - 344.
    Confucian wisdom is commonly assumed to consist in the Confucian value perspective as humanism in a naturalistic outlook. In fact, Confucius and Mencius sketched out a far more interesting notion of wisdom (zhi) as rooted in cognizance and flexibility and expressed in sensitive discernment and the ability to read and respond to complex, changing circumstances--to read (and respond to) the writing on the wall. Whereas the notions of tradition and the Way are thought to weigh heavily in the Confucian perspective, (...)
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  5.  8
    The Archery of "Wisdom" in the Stream of Life: "Wisdom" in the Four Books with Zhu Xi's Reflections.Kirill O. Thompson - 2007 - Philosophy East and West 57 (3):330-344.
    Confucian wisdom is commonly assumed to consist in the Confucian value perspective as humanism in a naturalistic outlook. In fact, Confucius and Mencius sketched out a far more interesting notion of wisdom as rooted in cognizance and flexibility and expressed in sensitive discernment and the ability to read and respond to complex, changing circumstances--to read the writing on the wall. Whereas the notions of tradition and the Way are thought to weigh heavily in the Confucian perspective, the deeper insight and (...)
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  6.  22
    Li and Yi as Immanent: Chu Hsi's Thought in Practical Perspective.Kirill O. Thompson - 1988 - Philosophy East and West 38 (1):30-46.
  7. An Inquiry Into the Formation of Chu Hsi's Moral Philosophy.Kirill Ole Thompson - 1985 - Dissertation, University of Hawai'i
    This dissertation demonstrates that Chu Hsi forged a compelling ethical theory out of his insights into the requirements of moral self-cultivation. These insights led him to realize that a person's mind forms his seat of volition and thus provides for his capacities of moral self-determination and responsibility. Understanding that a person's cultivation efforts must be focused largely on his mind, so as to transform his intentions and inform his sense of appropriateness, Chu Hsi developed his ethical theory. In ways similar (...)
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  8.  32
    Varieties of Ethical Reflection: New Directions for Ethics in a Global Context.Stephen C. Angle, Michael Barnhart, Carl B. Becker, Purushottama Bilimoria, Samuel Fleischacker, Alan Fox, Damien Keown, Russell Kirkland, David R. Loy, Mara Miller & Kirill Ole Thompson (eds.) - 2002 - Lexington Books.
    Varieties of Ethical Reflection brings together new cultural and religious perspectives—drawn from non-Western, primarily Asian, philosophical sources—to globalize the contemporary discussion of theoretical and applied ethics.
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  9.  50
    When a "White Horse" is Not a "Horse".Kirill Ole Thompson - 1995 - Philosophy East and West 45 (4):481-499.
    Is the white horse paradox just a sleight of hand, or is it indicative of some truths about words, language, and logic? The paradox underscores some differences in the significance and implications of terms when considered in the context of mention rather than use. Moreover, the paradox shows that insights into how words and phrases operate in language can be gained by considering them in the context of mention. The paradox also causes us to think of the instrumental value of (...)
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  10.  32
    Sounding the Analects , Engaging Confucius.Kirill O. Thompson - 2011 - Philosophy East and West 61 (1):195-215.
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  11.  27
    Fox Koan and Dream: Dogen's New Light on Causality and Purity.Kirill O. Thompson - 2011 - Asian Philosophy 21 (3):251 - 256.
    The consummate Soto Zen master, Dogen (1200?1253), expressed himself in creative ways that reflected fundamental insights of Chan/Zen Buddhism while responding to the needs of his time and place, i.e., Kamakura era Japan. His early training in Tendai and Rinzai Zen lent rigor and force to his Soto Zen experiences and expressions. This paper explores Dogen's new light on causality and morality purity, vis-à-vis Song dynasty Chan approaches by examining (1) his comments, early (1244) and late (ca. 1252), on the (...)
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  12. Zhu XI (Chu Hsi, 1130-1200 CE).Kirill O. Thompson - 2007 - Internet Encyclopedia of Philosophy.
     
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  13.  25
    Taoist Cultural Reality: The Harmony of Aesthetic Order.Kirill O. Thompson - 1990 - Journal of Chinese Philosophy 17 (2):175-185.
  14.  13
    Mozi's Teaching of Jianai : A Lesson for the Twenty-First Century?Kirill O. Thompson - 2014 - Philosophy East and West 64 (4):838-855.
    The present study has a twofold purpose: to reexamine Mozi’s 墨子 teaching of jianai 兼愛 , and to consider its possible implications regarding several deeply rooted problems endemic to the present age of global interdependence. First, the case is made that Mozi’s teaching of impartial regard is an extension of Confucius’ teaching of ren 仁 in the senses of loving others and loving broadly .1 Second, for the purposes of the present discussion, the pressing problems of the present age are (...)
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  15.  19
    Guodian: The Newly Discovered Seeds of Chinese Religious and Political Philosophy (Review).Kirill O. Thompson - 2012 - Philosophy East and West 62 (2):311-316.
  16.  9
    Dubious Facts: The Evidence of Early Chinese Historiography by Garret P. S. Olberding.Kirill Ole Thompson - 2014 - Philosophy East and West 64 (3):816-819.
  17.  15
    The Archery of "Wisdom" in the Stream of Life: "Wisdom" in The.Kirill O. Thompson - 2007 - Philosophy East and West 57 (3).
    : Confucian wisdom is commonly assumed to consist in the Confucian value perspective as humanism in a naturalistic outlook. In fact, Confucius and Mencius sketched out a far more interesting notion of wisdom (zhi) as rooted in cognizance and flexibility and expressed in sensitive discernment and the ability to read and respond to complex, changing circumstances-to read (and respond to) the writing on the wall. Whereas the notions of tradition and the Way are thought to weigh heavily in the Confucian (...)
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  18. Zhuangzi and the Quest for Certainty.Kirill Ole Thompson - 2008 - In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
  19. Zhu Xi's Philosophy in Perspective: New Studies.Kirill Ole Thompson - 2018 - Contemporary Chinese Thought 49 (3-4):165-170.
    This issue features articles by four Taiwanese Confucian intellectual historians. For years, they have researched the field of “East Asian Confucianisms” under projects led by Professor Chun-chieh Huang. Their studies described in the article examine the application and interaction of Zhu Xi’s philosophy in various historical, intellectual, and cultural contexts.
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