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Lin Ma [30]Ling Ma [2]Lingwei Ma [1]
  1.  14
    Heidegger on East-West Dialogue: Anticipating the Event.Lin Ma - 2007 - Routledge.
    This book traces a most obscure and yet most intriguing theme concealed in Heidegger’s thinking and work, which has hitherto not yet been made the focus of a thorough and sustained investigation: that is, the emergence and course of Heidegger’s interest in East Asian thought and of his reflection on East-West dialogue. Lin Ma covers such complex issues as Heidegger’s thoughts on language, Being, technology, the other beginning, and the journey abroad, with a view to their implications for East-West dialogue. (...)
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  2. Heidegger's Comportment Toward East-West Dialogue.Lin Ma & Jaap Van Brakel - 2006 - Philosophy East and West 56 (4):519-566.
    The primary purpose here is to ascertain what Heidegger's comportment toward East-West dialogue is most plausibly like in the light of his philosophical concerns and orientations. Considering that one should not uncritically take at face value occasional remarks by Heidegger that seem to suggest that he is preparing an East-West dialogue, we will proceed from Heidegger's own path of thinking and bring to light fundamental presuppositions in his thought and the response he may accordingly give to the issue of East-West (...)
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  3.  36
    On the Conditions of Possibility for Comparative and Intercultural Philosophy.Lin Ma & Jaap van Brakel - 2013 - Dao: A Journal of Comparative Philosophy 12 (3):297-312.
    In this essay, we present a theory of intercultural philosophical dialogue and comparative philosophy, drawing on both hermeneutics and analytic philosophy. We advocate the approach of “de-essentialization” across the board. It is true that similarities and differences are always to be observed across languages and traditions, but there exist no immutable cores or essences. “De-essentialization” applies to all “levels” of concepts: everyday notions such as green and qing 青, philosophical concepts such as emotion(s) and qing 情, and philosophical categories such (...)
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  4.  4
    On the Interpreter’s Choices: Making Hermeneutic Relativity Explicit.Lin Ma & Jaap van Brakel - 2018 - Dao: A Journal of Comparative Philosophy 17 (4):453-478.
    In this essay, we explore the various aspects of hermeneutic relativity that have rarely been explicitly discussed. Our notion of “hermeneutic relativity” can be seen as an extension, with significant revisions, of Gadamer’s notion of Vorurteil. It refers to various choices and constraints of the interpreter, including beliefs concerning the best way of doing philosophy, what criteria are to be used to evaluate competing interpretations, and so on. The interpreter cannot completely eliminate the guidance and constraint originating from his/her “background.” (...)
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  5.  27
    Revisiting Wittgenstein on Family Resemblance and Colour.Lin Ma & Jaap Brakel - 2016 - Philosophical Investigations 39 (2):n/a-n/a.
    We argue that all general concepts are family resemblance concepts. These include concepts introduced by ostension, such as colour. Concepts of colour and of each of the specific colours are family resemblance concepts because similarities concerning an open-ended range of colour or of appearance features crop up and disappear. After discussing the notion of “same colour” and Wittgenstein's use of the phrase “our colours”, we suggest family resemblance concepts in one tradition can often be extended to family resemblance concepts in (...)
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  6.  17
    Out of the Ge-Stell?: The Role of the East in Heidegger's Das Andere Denken.Lin Ma & Jaap van Brakel - 2014 - Philosophy East and West 64 (3):527-562.
    Modern technology (Technik, la technique) has constituted the gears on which the wheels of the modern world keep turning. The later Heidegger devotes sustained reflection to this unprecedented phenomenon in human history. It is notable that, compared with other figures from twentieth-century continental philosophy, Heidegger has served as the most frequent reference point in current philosophy of technology (Technikphilosophie). This field of philosophy came into being after the so-called empirical turn of “Science and Technology Studies.” While relevant scholars focus mainly (...)
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  7.  2
    A Zhuangzian Response to Heidegger's Mitsein.Lin Ma - 2014 - Journal of Chinese Philosophy 41 (3-4):487-502.
    In this article, I address the intricacies of Heidegger's existential notion of Mitsein, and expound a different way of understanding the relevant issue in light of a reinterpretation of Zhuangzi's fish story. I show that Heidegger's account of Mitsein is ultimately situated within the limit of Dasein's structural components. What is more problematic is his conception of the connection between Dasein and others as disengaged. Then I explicate a Zhuangzian idea of what I call Mitzutun, literally meaning doing something with. (...)
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  8.  7
    An Improved Test Selection Optimization Model Based on Fault Ambiguity Group Isolation and Chaotic Discrete PSO.Xiaofeng Lv, Deyun Zhou, Yongchuan Tang & Ling Ma - 2018 - Complexity 2018:1-10.
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  9.  6
    Seismic Response and Prediction of Ordovician Fractured Vuggy Carbonate Reservoirs in the Tazhong Shunnan Well A Block.Li Zhou, Hanming Gu, Lingwei Ma, Jiao Xue & Zongjie Li - 2017 - Interpretation: SEG 5 (1):SB45-SB55.
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  10.  41
    Heidegger's Comportment Toward East-West Dialogue.Lin Ma & J. Brakevanl - 2006 - Philosophy East and West 56 (4):519-566.
    : The primary purpose here is to ascertain what Heidegger's comportment toward East-West dialogue is most plausibly like in the light of his philosophical concerns and orientations. Considering that one should not uncritically take at face value occasional remarks by Heidegger that seem to suggest that he is preparing an East-West dialogue, we will proceed from Heidegger's own path of thinking and bring to light fundamental presuppositions in his thought and the response he may accordingly give to the issue of (...)
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  11.  15
    Beyond the Urge of Defense.Lin Ma - 2008 - Dao: A Journal of Comparative Philosophy 7 (2):141-144.
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  12.  22
    Deciphering Heidegger's Connection with theDaodejing.Lin Ma - 2006 - Asian Philosophy 16 (3):149-171.
    This paper carries out an intensive study of Heidegger's famous reflection on the word dao and of his citations from the Daodejing, with the purpose of elucidating his complex relation with Daoist thinking. First I examine whether dao could be said to be a guideword for Heidegger's path of thinking. Then I discuss Heidegger's citations, in six places of his writings, from five chapters of the Daodejing, by situating them in the immediate textual context as well as against the broad (...)
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  13.  34
    Heidegger's Thinking on the “Same” of Science and Technology.Lin Ma & Jaap van Brakel - 2014 - Continental Philosophy Review 47 (1):19-43.
    In this article, we trace and elucidate Heidegger’s radical re-thinking on the relation between science and technology from about 1940 until 1976. A range of passages from the Gesamtausgabe seem to articulate a reversal of the primacy of science and technology in claiming that “Science is applied technology.” After delving into Heidegger’s reflection on the being of science and technology and their “coordination,” we show that such a claim is essentially grounded in Heidegger’s idea that “Science and technology are the (...)
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  14.  3
    A Critical Review of Pan Derong, Language, Hermeneutics, and Tradition.Lin Ma - 2004 - Dao: A Journal of Comparative Philosophy 3 (2):343-347.
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  15.  5
    Mou Zongsan's Self-Reversal and Heidegger's Other Beginning.Lin Ma - 2017 - Philosophy East and West 67 (4):1273-1291.
    Recent years have witnessed a growth in the literature in Western languages devoted to Mou Zongsan 牟宗三.1 Among the New Confucians, Mou's writings are regarded as the most argumentative and the most systematic. He is also one who has engaged with Western philosophers such as Kant, Wittgenstein, Russell, Whitehead, Hegel, and Heidegger. This essay addresses a more primordial theme: how does Mou Zongsan compare with Heidegger when they come to the central issue of the self-transformation of traditions and the question (...)
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  16.  4
    On the Paradigm Shift of Comparative Studies of Heidegger and Chinese Philosophy.Lin Ma - 2016 - In . pp. 81-98.
    In this paper, I first address two facets that can play a role in initiating a paradigm shift in comparative studies of Heidegger and Chinese philosophy: One is the necessity of renovating methodology in studies of Chinese philosophy and comparative philosophy. The other is an adequate understanding of Heidegger’s own comportment toward East-West dialogue. In this connection I briefly respond to some criticisms of my book Heidegger on East-West Dialogue: Anticipating the Event. Then I stake out three directions of re-configuration (...)
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  17.  19
    Character of the Feminine in Lévinas and the Daodejing.Lin Ma - 2009 - Journal of Chinese Philosophy 36 (2):261-276.
  18.  4
    Space Distribution of EEG Responses to Hanoi-Moving Visual and Auditory Stimulation with Fourier Independent Component Analysis.Shijun Li, Yi Wang, Guangyu Bin, Xiaoshan Huang, Dan Zhang, Gang Liu, Yanwei Lv, Xiaorong Gao, Shangkai Gao & Lin Ma - 2015 - Frontiers in Human Neuroscience 9.
  19.  13
    What Does Heidegger Have to Do with an East-West Dialogue?Lin Ma - 2005 - Dao: A Journal of Comparative Philosophy 4 (2):299-319.
  20.  3
    Taking Zhang Taiyan Into Multiculturalism: What About Achieving Equality by Leaving Things Uneven ?Lin Ma - 2017 - Dao: A Journal of Comparative Philosophy 16 (1):73-93.
    This essay initiates elements of a Daoist stance as regards the basic assumptions and principles involved in debates on multiculturalism. This is to be achieved via an examination of Zhang Taiyan’s 章太炎 mid-term political philosophy, which is shaped by his interpretation and further development of Daoist thinking, especially the notion of no-thing and the idea of “achieving equality by leaving things uneven”. After explicating the basic tenets that point toward a Daoist stance on what is now called multiculturalism, I discuss (...)
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  21.  3
    A Theory of Interpretation for Comparative and Chinese Philosophy.Lin Ma & Jaap van Brakel - 2016 - Dao: A Journal of Comparative Philosophy 15 (4):575-589.
    Why should interpretation of conceptual schemes and practices across traditions work at all? In this paper we present the following necessary conditions of possibility for interpretation in comparative and Chinese philosophy: the interpreter must presuppose that there are mutually recognizable human practices; the interpreter must presuppose that “the other” is, on the whole, sincere, consistent, and right; the interpreter must be committed to certain epistemic virtues. Some of these necessary conditions are consistent with the fact that interpretation is not thwarted (...)
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  22.  6
    A Critical Review of Hu Jun, Dao and Truth: A Study of Jin Yuelin's Philosophy.Lin Ma - 2004 - Dao: A Journal of Comparative Philosophy 4 (1):177-180.
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  23.  11
    Book Reviews and Response. [REVIEW]Hans-Georg Moeller, Chen Derong, Lin Ma, Jay Goulding, Travis Smith, Zong Desheng, Li-Hsiang Lisa Rosenlee, Huaiyu Henry Wang, Huang Yong & Ellen Zhang - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):173-206.
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  24.  2
    Semantic analysis of idioms characterizing negative psycho-emotional state of person in Russian and Chinese languages.Lin Ma & A. M. Yamaletdinova - 2016 - Liberal Arts in Russia 5 (6):601-610.
    Phraseology is a treasury of language. It is the fruit, which was born in the result of a long process of the practical use of the language. Phraseologisms give the speech power, persuasiveness, brilliance and imagery. They enliven the language and make it more emotional. In this article, we focus on the negative psycho-emotional state of a person. The negative psycho-emotional state of a person is emotion and feelings that are formed in the result of the negative mood of a (...)
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  25.  4
    Levinas and the Daodejing on the Feminine: Intercultural Reflections.Lin Ma - 2012 - Journal of Chinese Philosophy 39 (S1):152-170.
    This article revisits the theme of the feminine in Levinas's writings and the Daodejing. First it addresses the question why the feminine as thematized through eros in Levinas's early work loses her centrality in his later texts. Second it explores the feminine water metaphor and the Dao of ci 雌 in the Daodejing. On the basis of these interpretations, it attempts at an analysis of relevant ambiguities and problematics concealed in Levinas's philosophical enterprise, and urges for the exigency of an (...)
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  26.  3
    All the Rest Must Be Translated: Lévinas's Notion of Sense.Lin Ma - 2008 - Journal of Chinese Philosophy 35 (4):599-612.
  27.  4
    Heidegger's (Dis)Engagement with Asian Languages.Lin Ma - 2008 - Journal of Chinese Philosophy 35 (2):319–337.
  28. .Lin Ma - 2016
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  29. A Critical Review of Hu Zhihong, A Confucian Discourse in the Global Context: A Study of the New Confucian Thought of Tu Weiming.Lin Ma - 2005 - Dao: A Journal of Comparative Philosophy 5 (1).
  30. Heidegger on East-West Dialogue: Anticipating the Event.Lin Ma - 2009 - Routledge.
    This book traces a most obscure and yet most intriguing theme concealed in Heidegger’s thinking and work, which has hitherto not yet been made the focus of a thorough and sustained investigation: that is, the emergence and course of Heidegger’s interest in East Asian thought and of his reflection on East-West dialogue. Lin Ma covers such complex issues as Heidegger’s thoughts on language, Being, technology, the other beginning, and the journey abroad, with a view to their implications for East-West dialogue. (...)
     
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  31. The Mysterious Relations to the East.Lin Ma - 2008 - Journal of the British Society for Phenomenology 39 (3):275-292.
    In The Mysterious Relations to the East, Lin Ma takes a stance against a recent trend to see in Heidegger a thinker whose thought has been formed in an 'intercultural dialogue' with the Asian, Oriental tradition of thinking. In fact, Lin Ma demonstrates, words like 'Morning-Land', 'Orient', 'East' or 'Asia' can be shown to refer in each case to the beginning of philosophy in preSocratic, Greek thought. Thus to speak of the "mysterious relations [of philosophy] to the East" is not (...)
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