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  1.  25
    Han Classicists Writing in Dialogue About Their Own Tradition.Michael Nylan - 1997 - Philosophy East and West 47 (2):133-188.
    Despite the scathing criticisms leveled at Han philosophy by orthodox Neo-Confucians and their latter-day scholastic followers, the most accurate characterization of many extant pieces of Han philosophical writing would be "critical" (rather than "superstitious") and "probing" (rather than "derivative"). In defense of this statement, three major Han philosophical works are examined, with particular emphasis on the treatment in these works of classical tradition and classical learning. The three works are the "Fa yen" (ca. A.D. 9) by Yang Hsiung, the "Lun (...)
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  2.  43
    Exemplary Women of Early China: The Lienü Zhuan of Liu Xiang Transed. By Anne Behnke Kinney.Michael Nylan & Benjamin Daniels - 2016 - Philosophy East and West 66 (2):662-666.
    A new translation of Liu Xiang’s 劉向 Lienü zhuan 列女傳 is long overdue.1 And most of the translation by Anne Behnke Kinney, Exemplary Women of Early China: The Lienü Zhuan of Liu Xiang, is very well done indeed. At the same time, Kinney has made a series of odd and clearly intentional choices when translating the classic, choices worth querying. Most importantly, she insists on translating the classic as if it directly addressed its readers, even if this insistence rides roughshod (...)
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  3.  16
    Wang Chong : Connaissance, Politique Et Verite En Chine Ancienne.Michael Nylan & Nicolas Zufferey - 1998 - Philosophy East and West 48 (3):519.
  4.  5
    Investments in Patriotism: A Case Study of the PRC in the Post-Deng Era.Michael Nylan - 2019 - Journal of World Philosophies 4 (1):55-86.
    This paper explores two types of investment in the current People’s Republic of China, both of which promote fantasies about the past and future, presumably as a way to forestall uncomfortable conversations about the present. But the author is less interested in state decisions than in what makes an unofficial person “buy into” such fantasies. Her answer is, “misperceptions about tradition”, longstanding cultural preoccupations, and genuine desires to secure honor and glory in an insecure world. Her largely diagnostic paper briefly (...)
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  5. The Rhetoric of `Empire' in the Classical Era in China.Michael Nylan - 2008 - In Fritz-Heiner Mutschler & Achim Mittag (eds.), Conceiving the Empire: China and Rome Compared. Oxford University Press.
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  6.  19
    Review of Transformations of the Confucian Way by John H. Berthrong; and of Histoire de la Pensée Chinoise by Anne Cheng. [REVIEW]Michael Nylan - 2000 - Philosophy East and West 50 (4):632-637.
  7.  15
    Zhuangzi: Closet Confucian?Michael Nylan - 2017 - European Journal of Political Theory 16 (4):411-429.
    Confucius and Zhuangzi are the two most famous thinkers in all of Chinese history, aside from Laozi, the Old Master. They occupy positions in the history of Chinese thinking roughly comparable to those held by Plato and Epicurus in the Western narrative of civilisation, in that they offer visions of the engaged political life and the engaged social self to which later political theorists and ethicists invariably return. For the last century or so, if not longer, Sinologists and comparative philosophers (...)
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  8.  16
    Lots of Pleasure but Little Happiness.Michael Nylan - 2015 - Philosophy East and West 65 (1):196-226.
  9.  11
    Pleasures and Delights, Sustaining and Consuming.Michael Nylan - 2015 - In R. A. H. King (ed.), The Good Life and Conceptions of Life in Early China and Graeco-Roman Antiquity. De Gruyter. pp. 181-210.
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  10.  8
    Fusion, Comparative, "Constructive Engagement Comparative," Or What? Third Thoughts on Levine's Critique of Siderits.Michael Nylan & Martin Verhoeven - 2016 - Journal of World Philosophies 1 (1):119-127.
    We have been invited to contribute a short assessment of Levine's response to Siderits’ position in the emerging debate between "fusion philosophy" and "comparative philosophy." Perhaps a brief word is in order regarding our backgrounds: Michael Nylan is a student of early China, with strong inter-disciplinary training and interests, who has attempted work in both philosophy and translation. Martin Verhoeven is a historian by training, a translator by avocation, and a Buddhist practitioner. Both of us have committed ourselves for decades (...)
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  11.  13
    Confucian Piety and Individualism in Han China.Michael Nylan - 1996 - Journal of the American Oriental Society 116 (1):1-27.
  12.  5
    Review of The Writing of Weddings in Middle-Period China: Text and Ritual Practice in the Eighth Through Fourteenth Centuries, by Christian de Pee. [REVIEW]Michael Nylan - 2010 - Philosophy East and West 60 (2):298-303.
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  13.  8
    Talk About "Barbarians" in Antiquity. [REVIEW]Michael Nylan - 2012 - Philosophy East and West 62 (4):580-601.
  14.  5
    Li Zehou's Lunyu Jindu.Michael Nylan - 2016 - Philosophy East and West 66 (3):739-756.
    This essay takes as it subject Lunyu jindu 論語今讀, Li Zehou’s “translation” from classical into modern Chinese of one of the Four Books, a classic that long-standing tradition claims was generated within the immediate circles of Master Confucius himself. Rather than blandly touting the inherent superiority of whichever brands of Chinese or Confucian “tradition” currently meet the approval of leading PRC figures in establishment politics, academia, and the media—old Daotong 道統 truisms retrofitted for nationalistic purposes 1—Li wants to deconstruct “tradition”. (...)
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  15.  9
    The Writing of Weddings in Middle-Period China: Text and Ritual Practice in the Eighth Through Fourteenth Centuries (Review).Michael Nylan - 2010 - Philosophy East and West 60 (2):pp. 298-303.
  16. Book Review. [REVIEW]Michael Nylan - 2008 - Journal of the American Oriental Society 128 (4):745-746.
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  17. Empire in the Classical Era in China (323 BC-AD 316).Michael Nylan - 2008 - In Fritz-Heiner Mutschler & Achim Mittag (eds.), Conceiving the Empire: China and Rome Compared. Oxford University Press.
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