Results for 'Li, Juicing'

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  1.  7
    On Li Zehou's Philosophy: An Introduction by Three Translators.Paul J. D'Ambrosio, I. I. I. Robert A. Carleo & Andrew Lambert - 2016 - Philosophy East and West 66 (4):1057-1067.
    Li Zehou is perhaps best known among Western audiences for his work on aesthetics. This is mainly due to the fact that translations of his writings available in English are mostly limited to his aesthetics.1 The content of A Response to Michael Sandel and Other Matters differs greatly from these previous translations. Published in Chinese in 2014, it is one of Li’s most recent books, and in it he discusses several main points of the systematic philosophical outlook he has developed (...)
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  2.  83
    Li Zehou's Aesthetics as a Marxist Philosophy of Freedom.Brian Bruya - 2003 - Dialogue and Universalism 13 (11-12):133-140.
    After being largely unknown to non-siniphone philosophers, Li Zehou's ideas are gradually being translated into English, but very little has been done on his aesthetics, which he says is the key to his oeuvre. In the first of three sections of this paper, I briefly introduce the reader to Kant's aesthetics through Li's eyes, in which he develops an implicit notion of aesthetic freedom as political vehicle through the notions of subjectivity, universalization, and the unity of the cognitive faculties. In (...)
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  3.  10
    Li Zehou's Notion of Subjectality as a New Conception of the Human Self.Jana S. Rošker - 2018 - Philosophy Compass 13 (5):e12484.
    Li Zehou stands among the most influential Chinese philosophers in the post-Mao era. His notion of subjectality is of paramount importance for current developments in contemporary Chinese philosophy. It belongs to the central concepts in Li's theoretical framework, around which his entire philosophical system is constructed. With his elaboration of this concept, Li expanded the problem of the self in post-revolutionary modernism. The present article analyzes the theoretical bases of this concept, exposes its importance in the scope of contemporary Chinese (...)
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  4.  43
    A Reconsideration of the Characteristics of Song-Ming Li Xue.Chunfeng Jin - 2010 - Frontiers of Philosophy in China 5 (3):352-376.
    By analyzing Zhu Xi and Zhang Zai’s three representative explanatory paradigms—that of Feng Youlan, Mou Zongsan and Zhang Dainian, the paper tries to show that studying Chinese philosophy in a Western way and emphasizing logical consistency will unavoidably lead to the defects of simplicity and partiality. In addition to Buddhism and Daoism, Song-Ming philosophy had also absorbed thoughts from the Pre-Qin, Han, Wei and Jin dynasties. The existence of multiple philosophical thoughts and their new synthesis lead to internal contradictions in (...)
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  5.  21
    Before and After Ritual: Two Accounts of Li as Virtue in Early Confucianism. [REVIEW]Sungmoon Kim - 2012 - Sophia 51 (2):195-210.
    In this article, I probe the nature of Confucian virtue with special focus on ritual propriety (li). I examine two classic, mutually competing accounts of li—as moral virtue and as civic virtue—in early Confucianism by investigating the thoughts of Mencius and Xunzi. My primary aim in this article is to demonstrate how their different accounts of human nature and equally different understandings of the natural state (that is, the pre-li state) led them to the development of two distinctive political theories (...)
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  6.  16
    Li 禮, Ritual and Pedagogy: A Cross-Cultural Exploration. [REVIEW]Geir Sigurðsson - 2012 - Sophia 51 (2):227-242.
    The aim of this article is to show, first, that ritual in general and the Confucian li in particular can serve an important pedagogical function, and, secondly, that the sophisticated treatment of li by Confucius and his immediate followers demonstrates that they were consciously aware of this particular potential of li. The discussion takes off by considering formal, ritualized performances from an educational point of view by making use of some seminal, largely Western, research on ritual, though always with an (...)
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  7.  23
    On Li Zhi’s Theory of Growing Up in Spirit.Junjiang Wang - 2005 - Frontiers of Philosophy in China 1 (1):92-101.
    The theory of growing up in spirit is the core of Li Zhi's thought. The theory attempts to get rid of the limit of the rigid ethical doctrine of Confucianism and to encourage growth in a helpful person for the benefit of the country, which demands both a free environment of society and enough courage and insight of the individual. At the same time, the criterion of growing up in spirit indicates the limitation of Li Zhi's thought. His free exploration, (...)
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  8. Li as Cultural Grammar: On the Relation Between Li and Ren in Confucius' Analects.Chenyang Li - 2007 - Philosophy East and West 57 (3):311 - 329.
    A major controversy in the study of the "Analects" has been over the relation between two central concepts, ren (humanity, human excellence) and li (rites, rituals of propriety). Confucius seems to have said inconsistent things about this relation. Some passages appear to suggest that ren is more fundamental than li, while others seem to imply the contrary. It is therefore not surprising that there have been different interpretations and characterizations of this relation. Using the analogy of language grammar and mastery (...)
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  9. Zhongguo Li Jiao Si Xiang Shi.Shangsi Cai - 2006 - Shanghai Gu Ji Chu Ban She.
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  10. Wang Chuanshan Li Xue Si Xiang Yan Jiu.Lixiang Chen - 2008 - Ba Shu Shu She.
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  11. Ru Xue Jie Shi Xue: Chong Gou Zhongguo Lun Li Si Xiang Shi = a Hermeneutic Study of Historical Ru-Academia: Reconstructing Chinese Ethical History, Ethical Spirit.Youzheng Li - 2009 - Zhongguo Ren Min da Xue Chu Ban She.
    Shang juan. Li shi juan = The volume of historical institutions -- xia juan. Jing shen juan = The volume of ethical spirit.
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  12. Kai Chuang Yu Ying Xiang: Wang Su Li Xue Yi Li Ji Zhong Gu Chuan Bo Li Cheng.Bohong Liu - 2009 - Dao Xiang Chu Ban She.
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  13. Xunzi Li Xue Yan Jiu.Jianhua Lu - 2004 - Anhui da Xue Chu Ban She.
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  14. Wan Zhou Li de Wen Zhi Lun.Zhensheng Mei - 2004 - Hubei Ren Min Chu Ban She.
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  15. Zhongguo Li Xue Zai Gu Dai Chaoxian de Bo Qian.Lin Peng - 2005 - Beijing da Xue Chu Ban She.
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  16. Li Xue Yu Zhongguo Chuan Tong Wen Hua.Wenzhuo Shen (ed.) - 2006 - Zhonghua Shu Ju.
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  17. Xunzi Si Xiang Yan Jiu: Li Yue Chong Gou de Shi Jiao.Jun Wang - 2010 - Zhongguo She Hui Ke Xue Chu Ban She.
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  18. Li Wen Hua de Jia Zhi Yu Fan Si.Zihui Zhang - 2008 - Xue Lin Chu Ban She.
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  19. Do Confucians Really Care? A Defense of the Distinctiveness of Care Ethics: A Reply to Chenyang Li.Daniel Star - 2002 - Hypatia 17 (1):77-106.
    Chenyang Li argues, in an article originally published in Hypatia, that the ethics of care and Confucian ethics constitute similar approaches to ethics. The present paper takes issue with this claim. It is more accurate to view Confucian ethics as a kind of virtue ethics, rather than as a kind of care ethics. In the process of criticizing Li's claim, the distinctiveness of care ethics is defended, against attempts to assimilate it to virtue ethics.
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  20. A Homeless Dog: Li Ling's Understanding of Confucius: Editor's Introduction.Carine Defoort - 2010 - Contemporary Chinese Thought 41 (2):3-11.
    This issue features translations of the preface, introduction, and six selected chapters from Li Ling's The Real Confucius Is Only Revealed by Stripping Away His Sagehood: Cross-Reading the Analects, a follow-up to his controversial 2007 book A Homeless Dog: My Reading of the Analects.
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  21. Li in the "Analects": Training in Moral Comptence and the Question of Flexibility.Karyn Lai - 2006 - Philosophy East and West 56 (1):69 - 83.
    It is proposed here that the Confucian li, norms of appropriate behavior, be understood as part of the dynamic process of moral self-cultivation. Within this framework li are multidimensional, as they have different functions at different stages in the cultivation process. This novel interpretation refocuses the issue regarding the flexibility of li, a topic that is still being debated by scholars. The significance of this proposal is not restricted to a new understanding of li. Key features of the various stages (...)
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  22.  35
    The Role of Qing and Li 1 in Chinese Entrepreneurial Decision Making: A Confucian Ren-Yi Wisdom Perspective.Yunxia Zhu - 2015 - Journal of Business Ethics 126 (4):613-630.
    The intellectual debates on wise entrepreneurship behavior such as decision making tend to focus on the relationship between economic rationality and morality, while overlooking the important role affect plays. To fill in this gap, this paper proposes a theoretical framework based on the Confucian concepts of ren and yi and studies their practical manifestation in qing and li 1 for decision making. Drawing from 32 in-depth interviews and 52 vignettes with Chinese SME entrepreneurs, this study has found that qing plays (...)
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  23. Ethics of Care and Concept of Jen: A Reply to Chenyang Li.Lijun Yuan - 2002 - Hypatia 17 (1):107-130.
    This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a "feminine" morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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  24.  23
    Li Ling: At Home in Homelessness: Editors' Introduction.Bruce Doar & Carine Defoort - 2010 - Contemporary Chinese Thought 42 (1-2):3-11.
    The last winter issue of Contemporary Chinese Thought about Li Ling's controversial understanding of Confucius as a "homeless dog" ended with a remark that he himself is in many ways homeless in the academic world. Not only does his own love for Chinese culture clash with the pious proponents of the traditional cultural heritage, but in many other ways, he also lingers in the unhomely gray zones of academia. Simultaneously very much at home—but always on the frontier—in a variety of (...)
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  25. Combining Marx with Kant: The Philosophical Anthropology of Li Zehou.Woei Lien Chong - 1999 - Philosophy East and West 49 (2):120-149.
    Li Zehou is known as the "intellectual leader of the Chinese Enlightenment" of the 1980s. His major quest has always been for a way to define the role of human agency versus determinism on the one hand, and voluntarism on the other. In the 1980s, Li came forward with a philosophical anthropology (his "theory of subjectivity" or "practice") that moves between two poles: On the one hand, mankind is different from the animals because of its capacity to mold its own (...)
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  26. Transcendent or Immanent? Significance and History of Li in Confucianism.John W. M. Krummel - 2010 - Journal of Chinese Philosophy 37 (3):417-437.
    This paper investigates the meaning of the neo-Confucian concept of 'li'. From early on, it has the sense of a pattern designating how things are and ought to be. But it takes on the appearance of something transcendent to the world only at a certain point in history, when it becomes juxtaposed to 'qi'. Zhu Xi has been criticized for this 'li-qi' dichotomization and the transcendentalization of 'li'. The paper re-examines this putative dualism and transcendentalism, looking into both Zhu's discussions (...)
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  27.  21
    Ebû Hayy'n El-Endelüsî’Nin Kit'bu’L-İdr'k Li-Lis'ni’L-Etr'k Adlı Eserinin Dilbilim Açısından İncelenmesi.Yusuf Doğan - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (2):329-329.
    Mamluks reigned in Egypt a long time is an era of Kipchak Turks that have influence management, and Kipchak Turks has been influential in a period in the administration there. During this period, that Turkish rulers do not know Arabic language well, Turkish language is spoken in the palace and also idea of being closer to Turkish manager screated an interest in learning. One of the famous scholars realizing that interest is Abū Ḥayyān al-Andalusī. Abū Ḥayyān by learning Turkish language (...)
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  28. Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and its Antecedents.Brook Ziporyn - 2014 - State University of New York Press.
    _Continues the author’s inquiry into the development of the Chinese philosophical concept Li, concluding in Song and Ming dynasty Neo-Confucianism._.
     
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  29.  26
    Care Ethics and Confucianism: Caring Through Li.Kelly M. Epley - 2015 - Hypatia 30 (4):881-896.
    The role of li, or ritual, in Confucianism is a perceived impediment to interpreting Confucianism to share a similar ethical framework with care ethics because care ethics is a form of moral particularism. I argue that this perception is false. The form of moral particularism promoted by care ethicists does not entail the abandonment of social conventions such as li. On the contrary, providing good care often requires employing systems of readily recognizable norms in order to ensure that care is (...)
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  30.  26
    Xunzi as a Semantic Inferentialist: Zhengmin, Bian-Shuo and Dao-Li.Chung-I. Lin - 2011 - Dao: A Journal of Comparative Philosophy 10 (3):311-340.
    This essay argues that the idea of name-rectification ( zheng ming 正名) in the Xunzi can be properly reconstructed as revealing a normative pragmatic semantic theme that linguistic contents embody, and are embedded in, the normative, justificatory network, or pattern, of dao li 道理 (proper routes/patterns of norm) which, in turn, is constituted and manifested by social inferential justificatory practices of bian shuo 辯說 (dialectical justification/explanation).
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  31.  54
    Rational Justification in Xunzi: On His Use of the Term Li.Aaron Stalnaker - 2004 - International Philosophical Quarterly 44 (1):53-68.
    Thinkers justify their views in a variety of ways. Operating in an alien intellectual milieu, the early Confucian Xunzi provides an intriguing counterpoint to familiar contemporary options for such reasoned support. This essay examines an idea thatis crucial to Xunzi’s justification of his larger philosophical vision, and which has been the object of incompatible and misleading interpretations. This key term of art is li, meaning “order” or “pattern,” which some scholars have translated as “principle,” and others more recently as “reason” (...)
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  32.  50
    The Principle of Utility and the Principle of Righteousness: Yen Fu and Utilitarianism in Modern China: Qiang Li.Qiang Li - 1996 - Utilitas 8 (1):109-126.
    One aspect of the intellectual changes taking place in China in the late nineteenth and early twentieth centuries was the emergence of utilitarian ideas. Although it may be useful to think of modern Chinese thought from the perspective of the emergence of social Darwinism and nationalism, it is significant that the country's most progressive scholars at the turn of thecentury derived their inspiration from utilitarianism. Utilitarianism was accepted as a weapon with which to challenge traditional social, political, and cultural ideas, (...)
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  33.  5
    The Influence of Qing Dynasty Editorial Work on the Modern Interpretation of Mathematical Sources: The Case of Li Rui's Edition of Li Ye's Mathematical Treatises.Charlotte-V. Pollet - 2014 - Science in Context 27 (3):385-422.
    ArgumentRecent studies in Sinology have shown that Qing dynasty editors acted as philologists. This paper argues that the identification of their philological methods and editorial choices suggests that their choices were not totally neutral and may have significantly shaped the way modern historians interpreted specific works edited by mathematicians of that dynasty. A case study of the re-edition in 1798 of a Song dynasty treatise, theYigu yanduan, by a Qing dynasty mathematician will illustrate this point. At the end of the (...)
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  34.  42
    Review of The Sage and the Second Sex: Confucianism, Ethics, and Gender by Chen-Yang Li. [REVIEW]Li-Hsiang Lee - 2001 - Philosophy East and West 51 (3):429-434.
  35.  76
    Form, Principle, Pattern, or Coherence? Li in Chinese Philosophy.Brook Ziporyn - 2008 - Philosophy Compass 3 (3):401–422.
    This article provides an overview of controversies in the history of Chinese philosophy concerning the diversity of meanings of the term Li , as well as the comparative issues raised in various attempts by modern Chinese and Western interpreters to come to terms with this diversity of meanings. Revisiting the earliest pre-philosophical uses of the term, an attempt is then made to synthesize the insights of previous interpreters and open up a new path for investigating its distinctive implications in classical (...)
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  36.  13
    Ethics of Care and Concept of Jen : A Reply to Chenyang Li.Lijun Yuan - 2002 - Hypatia 17 (1):107-129.
    This comparative study of the ethics of care and the Confucian concept of jen argue against two assumptions made by Chenyang Li in his own study of these two traditions. Against him, I argue that a "feminine" morality is not adequate to address human equality, and that care-orientated theories like jen and care seem incompatible with the feminist commitment to oppose the subjection of women.
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  37.  36
    Ernest Joós, Zen Li, Carmen Cervera, J.G. Arapura, Herbert Hörz.Ernest Joós, Zen Li, Carmen Cervera, J. G. Arapura & Herbert Hörz - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 5:607-608.
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  38.  64
    De li accidiosi che son avversi al possibile.Achille C. Varzi & Claudio Calosi - 2014 - Rivista Italiana di Filosofia Analitica Junior 5 (2):101-127.
    This is a supplement to our book "Le tribolazioni del filosofare. Comedia metaphysica ne la quale si tratta de li errori & de le pene de l’Infero". It features an entirely new canto of the poem (originally thought to be lost) along with an extensive commentary. The canto covers the first ring of the circle of the Sullen, which hosts the Adverse to the Possible, and deals with several philosophical questions concerning the metaphysics of modality.
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  39.  1
    Toward Confucian-Inspired Democratic Meritocracy: A Response to Yong Huang, Chenyang Li, and Binfan Wang.Daniel A. Bell - 2019 - Philosophy East and West 69 (2):585-591.
    Let me first express my gratitude for the three detailed and informative critiques of my book The China Model. These critiques are themselves models of Confucian civility, even as they express sharp areas of disagreement. There does seem to be agreement that the ideal of a Confucian-inspired democratic meritocracy is a worthwhile political project, particularly in the Chinese political context, but Huang, Li, and Wang question my book's arguments in defense of this ideal. There are three kinds of critiques: the (...)
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  40.  95
    Li in East Asian Buddhism: One Approach From Plato's Parmenides.James Behuniak - 2009 - Asian Philosophy 19 (1):31 – 49.
    In Plato's Parmenides , Socrates proposes a 'Day' analogy to express one possible model of part/whole relations. His analogy is swiftly rejected and replaced with another analogy, that of the 'Sail'. In this paper, it is argued that there is a profound difference between these two analogies and that the 'Day' represents a distinct way to think about part/whole relations. This way of thinking, I argue, is the standard way of thinking in East Asian Buddhism. Plato's 'Day' analogy can then (...)
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  41.  16
    Li , or Ritual Propriety: A Preface to a Confucian Philosophy of Human Action.Kyung-Hee Nam - 2017 - Diogenes.
    In this paper, I propose an interpretation of the Confucian concept of li or Ritual Propriety, and suggest a new philosophy of action and mind on the basis of the concept. To achieve this aim, I fo...
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  42.  13
    Singing of the Source: Nature and God in the Poetry of the Chinese Painter Wu Li.Stuart Sargent, Wu Li & Jonathan Chaves - 1995 - Journal of the American Oriental Society 115 (3):517.
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  43.  17
    Li, Qing, and Ethical Transformation in the Xunzi.Winnie Sung - 2017 - Asian Philosophy 27 (3):227-247.
    This paper analyses the connection between knowing Dao and ethical transformation in Xunzi’s thought. While there have been many discussions concerning what Dao is and how one may come to Dao, there has not been sufficient attention on how knowing Dao leads to ethical transformation. In Section 2, I explicate Xunzi’s concept of bi 蔽 and suggests that one’s not knowing Dao has to do with a certain problematic state of the heart/mind. In Section 3, I analyse xu虛, yi 一, (...)
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  44.  25
    A Dialog with Li Zehou—The Sensate, 1 The Individual, My Choice.Liu Xiaobo - 1994 - Contemporary Chinese Thought 25 (4):25-73.
    I have to admit, in the realm of contemporary Chinese aesthetics, Li Zehou's influence is second to none. Every one of his new works is widely read, many of his viewpoints are frequently quoted, and in particular, his "cultural sedimentation" is, at certain levels, already used as a fundamental tenet and applied to real theoretical research and literary criticism; his evaluations of traditional culture, together with One Hundred Years Of Solitude and Jung's "Archetype Essays," have produced an influence that cannot (...)
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  45.  27
    Subjectivity, Modernity, and Chinese Hegelian Marxism: A Study of Li Zehou's Philosophical Ideas From a Comparative Perspective.Gu Xin - 1996 - Philosophy East and West 46 (2):205-245.
    Li Zehou's philosophical theory of Chinese modernity is studied by comparing it with Lukács' Hegelian Marxism. Totally and uncritically accepting Lukács' later thought, Li holds a labor-centered conception of practice, a Marxist materialistic category, as the starting-point of his own anthropological ontology. In a Hegelian-Lukácsian Marxist framework, Li makes a great philosophical effort to transform Kant's dualistic, idealistic doctrine of subjectivity into a monistic, materialistic one. This is a new holistic, historicist theory of subjectivity, in which physical sense and reason, (...)
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  46.  7
    Is Žižek a Mahāyāna Buddhist? Śūnyatā and Li V Žižek's Materialism.Sevket Benhur Oral - 2018 - International Journal of Žižek Studies 12 (2).
    An intriguing interresonance plays out between various forms of Mahayana Buddhist ontology and Žižek’s dialectical materialism. His disdainful critique of Buddhism is well-known. As a cultural critic, Žižek might be onto something in his contention that Western Buddhism functions as the perfect ideology for late capitalism. As an ontologist, however, he seems to be ambivalent regarding the parallels between the Buddhist Void, to which the Western Buddhists supposedly withdraw, and his elaboration of a new foundation of dialectical materialism. Žižek is (...)
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  47.  13
    Li (Ritual) in Early Confucianism.Thomas Radice - 2017 - Philosophy Compass 12 (10):e12463.
    Li 禮 (translated variously as “ritual”, “etiquette”, or “propriety”) plays a central role in early Confucianism, but its complexity is not always fully understood. At first glance, it may seem as if li behaviors are merely attempts to promote conservative practices from the idealized Chinese past. However, by examining the nature and function of li, as described the Analects (Lunyu 論語) and the Xunzi 荀子 (two key texts in the early Confucian tradition), it becomes overwhelmingly apparent that li is a (...)
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  48.  17
    Chinese Modernization and the Sinification of Marxism Through the Lens of Li Zehou’s Philosophy.Jana Rosker - 2017 - Asian Philosophy 27 (1):69-84.
    Li Zehou belongs to the most well-known and influential contemporary Chinese philosophers of our time. Since he is one of the exiled intellectuals, his work has also acquired a wide readership outside China. Working mostly in the fields of classical Chinese philosophy and Chinese aesthetics, he dedicated himself to the task of finding a suitable and sensible way of harmonizing past and present, tradition and modernity, China and the West. Hence, he attempted to create a synthesis between early Marxist and (...)
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  49.  34
    Taking Confucian Thought Seriously for Contemporary Society: Rejoinder to Lauren Pfister, Ronnie Littlejohn, and Li Chenyang.Ruiping Fan - 2014 - Dao: A Journal of Comparative Philosophy 13 (3):413-420.
    This rejoinder focuses on a few points of disagreement that I have with Li Chenyang, Ronnie Littlejohn, and Lauren Pfister regarding their critical comments on my book Reconstructionist Confucianism. In response to Pfister’s concerns, I point out that my book attempts to base on classical, rather than other, Confucian sources in order to reconstruct the Confucian virtue-based, ritual-guided, and family-oriented view of life for contemporary society. In appreciating Littlejohn’s suggestion on Confucian environmentalism, I contend that a kind of Grand View (...)
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  50.  20
    Reply to the Two Comments, by A. Serra, D. J. Bacon and R. C. Pond, and by H. El Kadiri and C. Barrett on B. Li, H. El Kadiri and M.F. Horstemeyer “Extended Zonal Dislocations Mediating Twinning in Titanium”. [REVIEW]Bin Li - 2013 - Philosophical Magazine 93 (26):3504-3510.
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