Results for 'Ming Dao†'

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  1.  3
    Strengthening at Nanoscaled Coherent Twin Boundary in F.C.C. Metals.Pei Gu, Ming Dao & Yuntian Zhu - 2014 - Philosophical Magazine 94 (11):1249-1262.
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  2. Song Ming Dao Xue Xin Lun: Ben Ti Lun Jian Gou Yu Zhu Ti Xing Zhuan Xiang = Newly Research of Song and Ming Dynasties' Philosophy: Construction of Ontology and Turn of Subjectivity.Xiaofan Fu - 2005 - She Hui Ke Xue Wen Xian Chu Ban She.
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  3. Shi Ren Yu Ding Xing: Gong Fu Lun Shi Yu Xia de Cheng Ming Dao Zhe Xue Yan Jiu.Xiaodong Guo - 2006 - Fu Dan da Xue Chu Ban She.
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  4. Juan 17-21. Ming Dao Wen Ji 5 Juan.Cheng Hao - 2006 - In Hao Cheng (ed.), Cheng Shu Fen Lei. Shanghai Ci Shu Chu Ban She.
  5. Zhongguo Gu Dian Dao Xue Yu Ming Xue.Jiliang Zhang - 2004 - Qi Lu Shu She.
    shang bian. Laozi he Zhongguo gu dian dao xue -- xia bian. "Gongsun Longzi" he Zhongguo gu dian ming xue.
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  6. Time and Dao : Zhuangzi and Wu Kuang-Ming in Time.Tateno Masami - 2008 - In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
  7.  24
    Who Does the Sounding? The Metaphysics of the First-Person Pronoun in the Zhuangzi.Thomas Ming - 2016 - Dao: A Journal of Comparative Philosophy 15 (1):57-79.
    In classical Chinese wu 吾 is commonly employed as the first-person pronoun, similar to wo 我 that retains its use in modern Chinese. Although these two words are usually understood as stylistic variants of “I,” “me,” and “myself,” Chinese scholars of the Zhuangzi 莊子 have long been aware of the possible differences in their semantics, especially in the philosophical context of discussing the relation between the self and the person, as evinced by their occurrences in the much-discussed line “Now I (...)
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  8.  59
    Sleeping Beauty and the Dreaming Butterfly: What Did Zhuangzi Doubt About?Thomas Ming - 2012 - Dao: A Journal of Comparative Philosophy 11 (4):497-512.
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  9.  8
    How to Anscombe a Frege-Wittgenstein: Responses to Littlejohn, Peterman, and Geisz.Thomas Ming - 2018 - Dao: A Journal of Comparative Philosophy 17 (4):585-601.
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  10. You "Ming" Er "Dao": Xian Qin Zhu Zi Shi Jiang.Kejian Huang - 2006 - Xian Zhuang Shu Ju.
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  11.  31
    The Concepts of Dao and Li in Song—Ming Neo-Confucian Philosophy.Chen Lai - 1999 - Contemporary Chinese Thought 30 (4):9-24.
    My friends, what I intend to do here is not simply to present a thesis. Rather, I will follow the main subject of this seminar, namely "The Possibilities and Questions in the Teaching and Transmitting Chinese Philosophy," concentrating in this lecture on the core concepts of neo-Confucianism.
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  12. Ming Fen Zhi Dao: Cong Xunzi Kan Ru Jia Wen Hua Yu Min Zhu Zheng Dao Rong Tong de Ke Neng Xing.Zhaohua Chu - 2005 - Shang Wu Yin Shu Guan.
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  13. Makesi Zhe Xue Ge Ming de Cun Zai Lun Chan Shi: Cong Li Lun Zhe Xue Dao Shi Jian Zhe Xue.Weihang Cui - 2005 - Zhongguo She Hui Ke Xue Chu Ban She.
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  14. Reaction to Professor Chen Lai's' The Concepts of Dao and Li in Song-Ming Neo-Confucian Philosophy'.H. De Dun - 1999 - Contemporary Chinese Thought 30 (4):25-27.
     
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  15. Wang Xue Yu Wan Ming de Shi Dao Fu Xing Yun Dong.Zhifeng Deng - 2004 - She Hui Ke Xue Wen Xian Chu Ban She.
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  16. Sheng Ming Xin Yang Yu Wang Dao Zheng Zhi: Ru Jia Wen Hua de Xian Dai Jia Zhi.Qing Jiang - 2004 - Yang Zheng Tang Wen Hua Shi Ye Gu Fen You Xian Gong Si.
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  17. Xin Ling Jiu Jing Yu Zong Jiao de Ren Sheng Zhe Xue: Tang Junyi Xian Sheng "Sheng Ming Cun Zai Yu Xin Ling Jing Jie" Dao Du.Ruiming Liang - 2007 - Zhi Lian Jing Yuan.
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  18. Dao de Li Xing Yu She Hui Kong Zhi: Song Ming Li Xue She Hui Kong Zhi Yu She Hui Zheng He Si Xiang.Yujie Li - 2004 - Zhongguo Wen Lian Chu Ban She.
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  19. Ru Xue Ge Ming: Cong "Xin Ru Xue" Dao "Hou Xin Ru Xue".Anwu Lin - 2011 - Shang Wu Yin Shu Guan.
  20. Ru Jiao, Kong Jiao, Sheng Jiao, San Jiao Cheng Ming Shuo: Fu "Zong Jiao" Cheng Ming Shuo, "Shen Dao She Jiao" Lun.Shen Li (ed.) - 2009 - Guo Jia Tu Shu Guang Chu Ban She.
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  21. Sheng Si Zhi Hui: Dao Jia Sheng Ming Guan Yan Jiu.Xia Li - 2004 - Ren Min Chu Ban She.
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  22. Sheng Ming Yu Jiao Hua: Xian Dai Xing Dao de Jiao Hua Wen Ti Shen Li.Tiefang Liu - 2004 - Hunan da Xue Chu Ban She.
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  23. Wen Ming de Hu Huan: Zhongguo Shao Shu Min Zu Chuan Tong Lun Li Dao de Yan Jiu.Ziyuan Li - 2004 - Guangxi Ren Min Chu Ban She.
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  24. Cong Wang Yangming Dao Cao Xueqin: Yangming Xin Xue Yu Ming Qing Wen Yi Si Chao.Yungao Pan - 2008 - Hunan Jiao Yu Chu Ban She.
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  25. Ru Jia Chuan Tong de Quan Shi Yu Si Bian: Cong Xian Qin Ru Xue, Song Ming Li Xue Dao Xian Dai Xin Ru Xue.Guoxiang Peng - 2012 - Wuhan da Xue Chu Ban She.
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  26. Dao Jia Si Xiang Jing Dian Wen Lun: Dang Dai Xin Dao Jia de Sheng Ming Jin Lu.Bangxiong Wang - 2013 - Li Xu Wen Hua Shi Ye You Xian Gong Si.
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  27. Li Xue Yu Qi Meng: Song Yuan Ming Qing Dao de Zhe Xue Yan Jiu.Yixia Wei - 2009 - Shang Wu Yin Shu Guan.
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  28. Ru Jia Dao de Li Xing Jing Shen de Chong Jian: Ming Zhong Ye Zhi Qing Chu de Wang Xue Xiu Zheng Yun Dong Yan Jiu.Caigang Yao - 2009 - Zhongguo She Hui Ke Xue Chu Ban She.
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  29. Sheng Ming Xin Ling de Chao Yue: Ru Jia Xin Xing Lun Yu Tang Junyi Dao de Xing Shang Xue.Shilin Yu - 2010 - Ba Shu Shu She.
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  30. Dao Fa Zhongguo: Er Shi Yi Shi Ji Zhonghua Wen Ming de Fu Xing.Yuzhong Zhai - 2008 - Zhong Yang Bian Yi Chu Ban She.
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  31. Dao Fa Zhongguo: Er Shi Yi Shi Ji Zhonghua Wen Ming de Fu Xing = Daofa Zhongguo.Yuzhong Zhai - 2008 - Zhong Yang Bian Yi Chu Ban She.
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  32. Li Zhi Zhi Dao: Han Dai Ming Jiao Yan Jiu = Lizhi Zhidao.Zaoqun Zhang - 2011 - Ren Min Chu Ban She.
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  33. Ying Xiang Ren Lei Wen Ming de Zhu Yao Xue Shuo Dao Lun =.Jin Zhu - 2010 - Yan Jiu Chu Ban She.
  34.  25
    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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  35. Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing".Tang Yijie, Brian Bruya & Hai-ming Wen - 2003 - Philosophy East and West 53 (2):271-281.
    There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" (dao shi yu qing) plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation (...)
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  36.  32
    Liu, Xiaogan 劉笑敢 Et. Al., Eds., Chinese Philosophy and Culture : Confucian Studies of Ming-Qing Period 中國哲學與文化: 明清儒學研究.Shaojin Chai - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):117-121.
    Liu, Xiaogan 劉笑敢 et. al., eds., Chinese Philosophy and Culture : Confucian Studies of Ming-Qing Period 中國哲學與文化: 明清儒學研究 Content Type Journal Article Pages 117-121 DOI 10.1007/s11712-010-9203-0 Authors Shaojin Chai, Department of Political Science, University of Notre Dame, 217 O’Shaughnessay Hall, Notre Dame, IN 46556, USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 10 Journal Issue Volume 10, Number 1.
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  37.  19
    Emotion in Pre-Qin Ruist Moral Theory: An Explanation of " Dao Begins in Qing &Quot.Yijie Tang, Brian Bruya & Hai-Ming Wen - 2003 - Philosophy East and West 53 (2):271-281.
    There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of "dao begins in (...)
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  38.  25
    Fate and the Good Life: Zhu Xi and Jeong Yagyong’s Discourse on Ming.Youngsun Back - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):255-274.
    This essay examines the Ru 儒 notion of ming 命, usually translated into English as “fate,” with an emphasis on the thought of two prominent Ru thinkers, Zhu Xi 朱熹 of Song 宋 China and Jeong Yagyong 丁若鏞 of Joseon 朝鮮 Korea. Although they were faithful followers of the tradition of Kongzi 孔子and Mengzi 孟子, they held very different views on ming. Zhu Xi saw the realm of fate as determined by contingent movements of psychophysical force, whereas Jeong (...)
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  39.  22
    From the "Alternative School of Principles" to the Lay Buddhism: On the Conceptual Features of Modern Consciousness-Only School From the Perspective of the Evolution of Thought During the Ming and Qing Dynasties.Zhiqiang Zhang & Deyuan Huang - 2009 - Frontiers of Philosophy in China 4 (1):64 - 87.
    The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a (...)
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  40.  35
    From the “Alternative School of Principles” to the Lay Buddhism: On the Conceptual Features of Modern Consciousness-Only School From the Perspective of the Evolution of Thought During the Ming and Qing Dynasties. [REVIEW]Zhiqiang Zhang - 2009 - Frontiers of Philosophy in China 4 (1):64-87.
    The best representatives of the self-reflection of xinxue 心学 (the School of Mind) and its development during the Ming and Qing Dynasties are the three masters from the late Ming Dynasty. The overall tendency is to shake off the internal constraints of the School of Mind by studying the Confucian classics and history. During the Qing Dynasty, Dai Zhen had attempted to set up a theoretical system based on Confucian classics and history, offering a theoretical foundation for a (...)
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  41.  27
    Emotion in Pre-Qin Ruist Moral Theory: An Explanation of "Dao Begins in Qing".Yijie Tang, Brian Bruya & Haiming Wen - 2003 - Philosophy East and West 53 (2):271-281.
    : There is a view that Ruists never put much emphasis on qing and even saw it in a negative light. This is perhaps a misunderstanding, especially in regard to pre-Qin Ruism. In the Guodian Xing zi ming chu, the passage "dao begins in qing" plays an important role in our understanding of the pre-Qin notion of qing. This article concentrates on the "theory of qing" in both pre-Qin Ruism and Daoism and attempts a philosophical interpretation of "dao begins (...)
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  42.  26
    The Ontologicalization of the Confucian Concept of Xin Xing: Zhou Lianxi’s Founding Contribution to the Song-Ming Neo-Confucianism. [REVIEW]Jinglin Li - 2006 - Frontiers of Philosophy in China 1 (2):204-221.
    The Confucian concept of "cheng" (integrity) emphasizes logical priority of value realization over "zhen shi' (reality or truth). Through value realization and the completion of being, zhenshi can be achieved. Cheng demonstrates the original unity of value and reality. Taking the concept of cheng as the core, Zhou Lianxi's philosophy interpreted yi Dao (the Dao of change), and integrated Yi Jing (The Book of Changes) and Zhong Yong (The Doctrine of the Mean). On the one hand, it ontologicalized the Confucian (...)
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  43.  3
    Ming in the Zhuangzi Neipian : Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - unknown
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' (...)
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  44.  4
    Ming in the Zhuangzi Neipian: Enlightened Engagement.Karyn L. Lai & Wai Wai Chiu - 2013 - Journal of Chinese Philosophy 40 (3-4):527-543.
    In this article, we present an account of ming 明 in the Zhuangzi's Neipian in light of the disagreements among the thinkers of the time. We suggest that ming is associated with the Daoist sage's vision: he sees through the debaters' attempts to win the debates. We propose that ming is primarily a meta-epistemological stance, that is, the sage understands the nature of the debates and does not enter the fray; therefore he does not share the thinkers' (...)
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  45.  40
    Motivation and the Heart in the Xing Zi Ming Chu.Franklin Perkins - 2009 - Dao: A Journal of Comparative Philosophy 8 (2):117-131.
    In both content and historical position, the “ Xing Zi Ming Chu ” is of obvious significance for understanding the development of classical Chinese philosophy, particularly Confucian moral psychology. This article aims to clarify one aspect of the text, namely, its account of human motivation. This account can be divided into two parts. The first describes human motivation primarily in passive terms of response to external forces, as emotions arise from our nature when stimulated by things in the world. (...)
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  46.  18
    Music and Affect: The Influence of the Xing Zi Ming Chu on the Xunzi and Yueji.Franklin Perkins - 2017 - Dao: A Journal of Comparative Philosophy 16 (3):325-340.
    The Xing Zi Ming Chu 性自命出 presents a distinctive account of human dispositions that centers on the spontaneous arising of affects like joy and sadness. This focus on emotion grounds a particular conception of the function of music and ritual that gives music a central role in self-cultivation. Although the account of human dispositions in XZMC was ultimately overshadowed by the opposing views of Mengzi 孟子 and Xunzi 荀子 and the question of whether our dispositions are good or bad, (...)
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  47.  62
    Human Nature and Moral Cultivation in the Guodian 郭店 Text of the Xing Zi Ming Chu 性自命出 (Nature Derives From Mandate).Shirley Chan - 2009 - Dao: A Journal of Comparative Philosophy 8 (4):361-382.
    The debate over whether human nature is good or bad and how this is related to self-cultivation was central in the minds of traditional Chinese thinkers. This essay analyzes the interrelationship between the key concepts of xing 性 (human nature), qing 情 (human emotions/feelings), and xin 心 (heart-mind) in the Guodian text of the Xing Zi Ming Chu 性自命出 (Nature Derives from Mandate) discovered in 1993 in Hubei province. The intellectual engagements evident in this Guodian text emerge as more (...)
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  48.  24
    Is Tu Wei-Ming Confucian?Eske Møllgaard - 2007 - Dao: A Journal of Comparative Philosophy 6 (4):397-411.
    Wei-ming’s discourse has been badly understood by some Western philosophers who study Confucianism. I suggest that this misunderstanding stems from the fact that these philosophers fail to realize that Confucian discourse is in an entirely different register from Western philosophical discourse. I then propose my own preliminary definition of Confucian discourse in five points and present a structural analysis of a text by Tu Wei-ming. Finally, I consider which features of Tu’s discourse can properly be called Confucian. The answer (...)
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  49.  6
    Anscombe’s “I,” Zhuangzi’s Pipings of Heaven, and The Self That Plays the Ten Thousand Things: Remarks on Thomas Ming’s “Who Does the Sounding?”.Steven Geisz - 2018 - Dao: A Journal of Comparative Philosophy 17 (4):569-584.
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  50.  19
    Music and “Seeking One's Heart-Mind” in the “Xing Zi Ming Chu”.Erica F. Brindley - 2006 - Dao: A Journal of Comparative Philosophy 5 (2):247-255.
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