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  1. Mencius and Early Chinese Thought.Kwong-loi Shun - 1997 - Stanford University Press.
    Throughout much of Chinese history, Mencius (372-289 BC) was considered the greatest Confucian thinker after Confucius himself. Following the enshrinement of the Mencius (an edited compilation of his thought by disciples) as one of the Four Books by Sung neo-Confucianists, he was studied by all educated Chinese. This book begins a reassessment of Mencius by studying his ethical thinking in relation to that of other early Chinese thinkers, including Confucius, Mo Tzu, the Yangists, and Hsün Tzu. The author closely examines (...)
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  2.  46
    Jen and Li in the "Analects".Kwong-loi Shun - 1993 - Philosophy East and West 43 (3):457-479.
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  3.  29
    Moral Reasons in Confucian Ethics.Kwong-Loi Shun - 1989 - Journal of Chinese Philosophy 16 (3-4):317-343.
  4. Ren 仁 and Li 禮 in the Analects.Kwong-loi Shun - 2002 - In Bryan W. Van Norden (ed.), Confucius and the Analects: New Essays. Oup Usa. pp. 53--72.
     
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  5. Conception of the Person in Early Confucian Thought.Kwong-loi Shun - 2004 - In Kwong-loi Shun & David B. Wong (eds.), Confucian Ethics: A Comparative Study of Self, Autonomy, and Community. Cambridge: Cambridge University Press. pp. 183--199.
  6.  28
    Mencius' Criticism of Mohism: An Analysis of "Meng Tzu" 3a:.Kwong-loi Shun - 1991 - Philosophy East and West 41 (2):203-214.
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  7.  22
    A Ready Reference to Philosophy East and West.Kwong-Loi Shun - 1988 - Teaching Philosophy 11 (4):371-373.
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  8.  46
    Some Reflections on Mencius' Views of Mind-Heart and Human Nature.Shu-hsien Liu & Kwong-loi Shun - 1996 - Philosophy East and West 46 (2):143-164.
    The origin, content, argumentative basis, practical implication, and influence of Mencius' views of mind-heart and human nature are discussed. While the differences between Confucius and Mencius are acknowledged, it is argued that Mencius' view that human nature is good is consistent with and is a further development of basic ideas in Confucius' thinking. The basis of Mencius' view is not empirical generalization but inner reflection and personal experience, which reveal a shared natural endowment in human beings with a transcendental source. (...)
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  9.  13
    Mencius and the Mind‐Dependence of Morality: An Analysis of Meng Tzu 6a‐a‐51: (I) the Mind‐Inherence and the Mind‐Dependence of Morality. [REVIEW]Kwong-Loi Shun - 1991 - Journal of Chinese Philosophy 18 (2):169-193.
  10.  9
    Mencius and the Mind-Inherence of Morality: Mencius' Rejection of Kao Tzu's Maxim in Meng Tzu 2a:2 1: I. Kao Tzu's Maxim. [REVIEW]Kwong-Loi Shun - 1991 - Journal of Chinese Philosophy 18 (4):371-386.
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  11.  2
    Studying Confucian Thought From the Inside Out.Kwong-loi Shun - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):511-532.
    The philosophical study of Confucian thought seeks to both understand the nature of Confucian thought in its historical and cultural context and relate it in an intellectually fruitful manner to contemporary philosophical discourse. Someone engaged in such a study will be pulled inward toward approximating the perspectives of the Confucian thinkers set in the context of their concerns and activities, and pulled outward away from the Confucians’ world of ideas to relate them to our present concerns and interests, specifically those (...)
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  12.  21
    Zhu XI on the “Internal” and the “External”: A Response to Chan Lee.Kwong-Loi Shun - 2010 - Journal of Chinese Philosophy 37 (4):639-654.
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  13.  24
    Mencius on Jen-Hsing.Kwong-loi Shun - 1997 - Philosophy East and West 47 (1):1-20.
    The use of the term hsing in the Meng-tzu is discussed, along with Mencius' views on jen-hsing. It is argued that while the use of hsing need not connote something unlearned and shared, Mencius did view jen-hsing in terms of certain unlearned emotional predispositions shared by all jen. He regarded jen as a species distinguished from other animals by its capability of cultural accomplishment, and felt that it is the presence of the emotional predispositions that makes this possible.
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  14.  6
    Contextualizing Early Confucian Discourse: Comments on David B. Wong.Kwong-loi Shun - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):203-210.
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  15. Intending As a Means.Kwong-loi Shun - 1985 - Pacific Philosophical Quarterly 66 (1/2):216.
     
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  16.  5
    Richard Arneson University of California, San Diego Alison Leigh Brown Northern Arizona University.John Carriero, Michael Ferejohn, Michael Jubien, Philip Kain, Kwong-Loi Shun, David W. Smith, Michael Tye, Julie Van Camp & Georgia Warnke - 2000 - Philosophical Studies 99 (1).
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  17. Wholeness in Confucian Thought : Zhu XI on Cheng, Zhong, Xin, and Jing.Kwong-loi Shun - 2008 - In Zhongying Cheng & On Cho Ng (eds.), The Imperative of Understanding: Chinese Philosophy, Comparative Philosophy, and Onto-Hermeneutics: A Tribute Volume Dedicated to Professor Chung-Ying Cheng. Global Scholarly Publications.
     
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  18.  13
    Confucian Ethics of the Axial Age: A Reconstruction Under the Aspect of the Breakthrough Toward Postconventional Thinking by Heiner Roetz.Kwong-Loi Shun - 1995 - Journal of Chinese Philosophy 22 (3):351-362.
  19.  12
    The Self in Confucian Ethics.Kwong-Loi Shun - 1991 - Journal of Chinese Philosophy 18 (1):25-35.
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  20.  7
    Ideal Motivations and Reflective Understanding.Kwong-Loi Shun - 1996 - American Philosophical Quarterly 33 (1):91 - 104.
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  21.  6
    Zhu Xi on Gong (Impartial) and Si (Partial).Kwong-Loi Shun - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):1-9.
  22.  35
    Confucian Ethics in Retrospect and Prospect.Qingsong Shen & Kwong-loi Shun (eds.) - 2007 - Council for Research in Values and Philosophy.
    desire. It is misleading to say that shu concerns the nature of desire in the ordinary sense, for it has more to do with the manner of satisfaction than ...
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  23.  37
    Confucian Ethics: A Comparative Study of Self, Autonomy, and Community.Kwong-Loi Shun & David B. Wong (eds.) - 2004 - 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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  24. Mencius and the Mind-Inherence of Morality: Mencius' Rejection of Kao Tzu's Maxim in "Meng Tzu" 2A:2.Kwong-loi Shun - 1991 - Journal of Chinese Philosophy 18 (4):371.
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  25. Mencius' Criticism of Mohism: An Analysis of "Meng Tzu" 3A: 5.Kwong-loi Shun - 1991 - Philosophy East and West 41 (2):203-214.
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