Results for 'Ming-Fei Ni'

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  1.  21
    Multiple Neural Networks Malfunction in Primary Blepharospasm: An Independent Components Analysis.Xiao-Feng Huang, Meng-Ru Zhu, Ping Shan, Chen-Hui Pei, Zhan-Hua Liang, Hui-Ling Zhou, Ming-Fei Ni, Yan-Wei Miao, Guo-Qing Xu, Bing-Wei Zhang & Ya-Yin Luo - 2017 - Frontiers in Human Neuroscience 11.
  2. Sheng Ming Fa Xue Tan Xi.Zhengmao Ni - 2005 - Fa Lü Chu Ban She.
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  3.  9
    Mutual Information-Based Brain Network Analysis in Post-Stroke Patients With Different Levels of Depression.Changcheng Sun, Fei Yang, Chunfang Wang, Zhonghan Wang, Ying Zhang, Dong Ming & Jingang Du - 2018 - Frontiers in Human Neuroscience 12.
  4.  38
    Metaphysics of Tao and Dialectics of Fa: An Evaluation of HTSC in Relations to Lao Tzu and Han Fei and an Analytical Study of Interrelationships of Tao, Fa, Hsing, Ming and Li.Chung-Ying Cheng - 1983 - Journal of Chinese Philosophy 10 (3):251-284.
  5. Chieh Shao Én-Ko-Ssŭ Chu "Fei-Êrh-Pa-Ha Yü Tê-Kuo Ku Tien Chê Hsüeh Ti Chung Chieh.".Chiang-ming[from old catalog] Chang - 1959
     
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  6. Xunzi and Han Fei on Human Nature.Alejandro Bárcenas - 2012 - International Philosophical Quarterly 52 (2):135-148.
    It is commonly accepted that Han Fei studied under Xunzi sometime during the late third century BCE. However, there is surprisingly little dedicated to the in-depth study of the relationship between Xunzi’s ideas and one of his best-known followers. In this essay I argue that Han Fei’s notion of xing, commonly translated as human nature, was not only influenced by Xunzi but also that it is an important feature of his political philosophy.
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  7. “存在”、“此在”与“是非”——兼论庄子、海德格尔对人的存在问题观点之异同(“Sein”, “Dasein” and “Shi Fei”: Zhuang Zi and Heidgger’s Opinions on the Issue of Human Existence).Keqian Xu - 1999 - 南京师大学报(Journal of Nanjing Normal University) 1999 (6):25-30.
    The thorny problem, which we are confronted with in translating the term of “Sein”(Being) from western Philosophy into Chinese, highlights the ambiguity, paradoxy and vagueness of the issue of Sein from a specific viewpoint. Although there is no exact equivalent in Chinese for the word of “Sein”, we use several different words to express the meanings consisted in the issue of “Sein”. By comparison we may find that what is discussed by Zhuang Zi using the terms of “Shi” and “Fei” (...)
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  8. Tu Wei-Ming and Charles Taylor on Embodied Moral Reasoning.Andrew T. W. Hung - 2013 - Philosophy, Culture, and Traditions 3:199-216.
    This paper compares the idea of embodied reasoning by Confucian Tu Wei-Ming and Canadian philosopher Charles Taylor. They have similar concerns about the problems of secular modernity, that is, the domination of instrumental reason and disembodied rationality. Both of them suggest that we have to explore a kind of embodied moral reasoning. I show that their theories of embodiment have many similarities: the body is an instrument for our moral knowledge and self-understanding; such knowledge is inevitably a kind of bodily (...)
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  9. War and Ghosts in Mozi's Political Philosophy.Benjamin Wong & Hui-Chieh Loy - 2004 - Philosophy East and West 54 (3):343-363.
    : It is argued here that Mozi's critique of warfare in the chapter "Against Offensive War" ("Fei gong") cannot be fully understood without the arguments presented in the chapter "Explaining Ghosts" ("Ming gui"). For Mozi, the problem of war can only be resolved if the existence of providential ghosts can be proven. But he indicates in his arguments concerning the existence of ghosts that it is doubtful whether such a condition can be met. Consequently, despite the apparently optimistic tenor of (...)
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  10.  30
    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 Yagyong believed (...)
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  11. Han Fei's Enlightened Ruler.Alejandro Bárcenas - 2013 - Asian Philosophy 23 (3):236-259.
    In this essay I revise, based on the notion of the ‘enlightened ruler’ or mingzhu and his critique of the literati of his time, the common belief that Han Fei was an amoralist and an advocate of tyranny. Instead, I will argue that his writings are dedicated to advising those who ought to rule in order to achieve the goal of a peaceful and stable society framed by laws in accordance with the dao.
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  12. The Rise of Ming T'ai-Tsu (1368-98): Facts and Fictions in Early Ming Official Historiography.Hok-lam Chan - 1975 - Journal of the American Oriental Society 95 (4):679-715.
    It was a common practice of the Chinese official historiographers to employ pseudo-historical, semi-fictional source materials alongside the factual, ascertainable data in their narratives for prescribed political or didactic purposes despite their commitment to the time-honored principles of truth and objectivity in the Confucian-oriented traditional historiography. The intrusion of these non-historical elements in the imperial historical records illustrates, therefore, the adaptability of the source materials representing the popular tradition of the masses for the uses of the great tradition, and the (...)
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  13. Neo-Confucian Thought in Action Wang Yang-Ming's Youth.Wei-Ming Tu - 1976
     
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  14.  30
    A Study of Han Fei's Thought.Tong Shuye - 1982 - Contemporary Chinese Thought 14 (2):61-98.
    It is still hard to ascertain when the landlord economy (in the exploitation form of a tenancy system) in China got started. At least, however, it was during the middle of the Warring States period, that is, the time of Mencius, that the earliest land issue in China was brought up. Raising the issue was a reflection of how the phenomenon of uneven distribution of wealth surfaced and developed in ancient times. The landlord economy based on the exploitation form of (...)
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  15.  16
    Lao Zi and the Xia Culture.Wang Bo - 1990 - Contemporary Chinese Thought 21 (4):34-69.
    The emergence of any idea must have a deep-seated social background, and at the same time there must be an intellectual source that cannot be neglected. That is to say, every idea must have as its foundation some piece of intellectual material that has been handed down by people of the past. Lao Zi once said: "All Things Under Heaven [tianxia wanwu] are born of Existence [you]; Existence [you] is born of Nonexistence [wu]." This does not mean that existence is (...)
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  16.  49
    The True or the Artificial: Theories on Human Nature Before Mencius and Xunzi-Based on “ Sheng is From Ming , and Ming is From Tian ”. [REVIEW]Youguang Li - 2010 - Frontiers of Philosophy in China 5 (1):31-50.
    When speaking of pre-Qin Dynasty theories on human nature, past scholars divided Confucius, Mencius and Xunzi into three categories, and they tended to divide the theories into moral categories of good and evil. The discovery of bamboo and silk sheets from this period, however, has offered some valuable literature, providing a historical opportunity for the thorough research of pre-Qin Dynasty theories on human nature. Based on the information on the recently excavated bamboo and silk sheets, especially the essay titled “Xing (...)
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  17.  23
    Han Fei, De, Welfare.Henrique Schneider - 2013 - Asian Philosophy 23 (3):260-274.
    This paper explores the relation of order and welfare for Han Fei's philosophy. It will be claimed that the Legalist did indeed show concern for the overall quality of life of society, claiming that his model state would lead to a substantial increase for the individual's welfare. On the other hand, although he acknowledges (and cares) for these positive consequences, Han Fei does not attach any value for legitimizing the system he proposes to them. Even if there were any value (...)
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  18.  8
    Implications of Han Fei’s Philosophy for China’s Legal and Institutional Reforms.Mingjun Lu - 2016 - Journal of Chinese Political Science:1-18.
    In his treatise Han Fei Zi, the Chinese ancient thinker Han Fei proposes a governance structure that emphasizes the institutionalization of legal norms, judicious sovereign intervention, and ministerial obligations. These three core concepts of Han’s legal thinking are informed by both the Taoist law of Nature and the Confucian philosophy as is expounded by Xun Zi. Recognition of the Taoist and Confucian influences brings to light the ethical and normative dimensions of Han’s legal thought, dimensions that, I propose, provide new (...)
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  19.  4
    Test-Retest Reliability of White Matter Structural Brain Networks: A Multiband Diffusion MRI Study.Tengda Zhao, Fei Duan, Xuhong Liao, Zhengjia Dai, Miao Cao, Yong He & Ni Shu - 2015 - Frontiers in Human Neuroscience 9.
  20. A Confucian Life in America with Tu Wei Ming.Bill D. Moyers, Wei-Ming Tu, N. Wnet York, Ill) Wttw Chicago & Mich) Wtvs-Tv Detroit - 1990 - Pbs Video.
     
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  21. Du Weiming Wen Ming de Chong Tu Yu Dui Hua.Wei-Ming Tu, Hanmin Zhu & Yongming Xiao - 2001
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  22.  21
    Han Fei on the Problem of Morality.Eirik Lang Harris - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer.
    In much of pre-Qin political philosophy, including those thinkers usually labeled Confucian, Daoist, or Mohist, at least part of the justification of the political state comes from their views on morality, and the vision of the good ruler was quite closely tied to the vision of the good person. In an important sense, for these thinkers, political philosophy is an exercise in applied ethics. Han Fei, however, offers an interesting break from this tradition, arguing that, given the vastly different goals (...)
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  23.  62
    Taking on Proper Appearance and Putting It Into Practice: Two Different Systems of Effort in Song and Ming Neo-Confucianism. [REVIEW]Weixiang Ding - 2010 - Frontiers of Philosophy in China 5 (3):326-351.
    Both jianxing 践形 (taking on proper appearance) and jianxing 践行 (putting into practice) were concepts coined by Confucians before the Qin Dynasty. They largely referred to similar things. But because the Daxue 大学 ( Great Learning ) was listed as one of the Sishu 四书 (The Four Books) during the Song Dynasty, different explanations and trends in terms of the Great Learning resulted in taking on proper appearance and putting into practice becoming two different systems of efforts. The former formed (...)
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  24.  14
    The True or the Artificial: Theories on Human Nature Before Mencius and Xunzi—Based on “Sheng is From Ming, and Ming is From Tian”.L. I. Youguang - 2010 - Frontiers of Philosophy in China 5 (1):31-50.
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  25.  13
    The Transformation of Social Customs in Ming Dynasty Fujian.Hsu Hong - 2008 - Frontiers of Philosophy in China 3 (4):551-577.
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  26. Bibliography of Wu Kuang-Ming's Writings, 1982-2007.Wu Kuang-Ming & Jay Goulding - 2008 - In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
     
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  27.  17
    Color y qualia. Ni representacionismo ni fenomenismo.Andoni Ibarra & Ekai Txapartegi - 2004 - Critica 36 (106):29-54.
    El debate entre representacionistas y fenomenistas acerca del realismo de los qualia parece no avanzar. Este artículo defiende una solución que no es ni representacionista ni fenomenista. En contra de los representacionistas mantenemos que no todo contenido perceptual es reducible a su contenido representacional. En contra de los fenomenistas sostenemos que todo contenido perceptual es contenido intencional. Negamos así la existencia de los qualia, de aquellos, al menos, caracterizados de manera más estándar. Finalmente, mostramos que nuestra propuesta --situada entre el (...)
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  28.  15
    How Do We Make Sense of the Thesis “ Bai Ma Fei Ma ”?Xiaomei Yang - 2019 - Dao: A Journal of Comparative Philosophy 18 (2):163-181.
    In this article, I introduce a new interpretation of the puzzling thesis “bai 白 ma 馬 fei 非 ma 馬 ” argued by Gongsun Long 公孫龍 in his essay “On White Horse.” I argue that previous interpretations, which can be grouped under the name of “attribute-object interpretations,” are not satisfactory, and that the thesis on the new interpretation is not about attributes or objects, but about names. My argument focuses on the disagreement over inseparability of white between Gongsun Long and (...)
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  29.  38
    Is the Law in the Way? On the Source of Han Fei's Laws.Eirik Lang Harris - 2011 - Journal of Chinese Philosophy 38 (1):73-87.
    In this paper, I analyze the ‘Da ti’ chapter of the Han Feizi 韓非子. This chapter is often read as one of the so-called Daoist Chapters of text. However, a deeper study of this chapter allows us to see that, while Daoist terminology is employed, it is done so in a way that is certainly not reminiscent of either the Zhuangzi 莊子 or the Laozi 老子. Neither, though, does it have quite the flavor of other chapters in the Han Feizi (...)
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  30.  43
    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. The (...)
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  31.  31
    Constraining the Ruler: On Escaping Han Fei's Criticism of Confucian Virtue Politics.Eirik Lang Harris - 2013 - Asian Philosophy 23 (1):43-61.
    One of Han Fei’s most trenchant criticisms against the early Confucian political tradition is that, insofar as its decision-making process revolves around the ruler, rather than a codified set of laws, this process is the arbitrary rule of a single individual. Han Fei argues that there will be disastrous results due to ad hoc decision-making, relationship-based decision-making, and decision-making based on prior moral commitments. I lay out Han Fei’s arguments while demonstrating how Xunzi can successfully counter them. In doing so, (...)
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  32.  8
    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' anxieties. The sage (...)
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  33.  6
    Castigo y derecho sin libre albedrío ni responsabilidad.Martin López Corredoira - 2004 - Dikaiosyne 13 (7).
    Belandria, Margarita Artículos La labor del filósofo The philosopher's paper Alonso, Ángel Castigo y derecho sin libre albedrío ni responsabilidad Punishment and law without free will and no responsibility López Corredoira, Martín De los metarrelatos a la "muerte de los intelectuales". Una mirada al "Humanismo impenitente" desde la reconstrucción neonietzscheana postmoderna From meta - reports to the "demise of intellectuals". A view of "impenitent humanism" from post-modern neo-Nietzschean deconstruction Mora García, José Pascual Kant y el método de trascender en la (...)
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  34.  48
    Legalism: Introducing a Concept and Analyzing Aspects of Han Fei's Political Philosophy.Eirik Lang Harris - 2014 - Philosophy Compass 9 (3):155-164.
    ‘Legalism’ is a term that has long been used to categorize a group of early Chinese philosophers including, but not limited to, Han Fei (Han Feizi), Shen Dao, Shen Buhai, and Shang Yang. However, the usefulness of this term has been contested for nearly as long. This essay has the goal of introducing the idea of ‘Legalism’ and laying out aspects of the political thought of Han Fei, the most prominent of these thinkers. In this essay, I first lay out (...)
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  35.  83
    Han Fei's Doctrine of Self-Interest.Paul R. Goldin - 2001 - Asian Philosophy 11 (3):151 – 159.
    Chapter 49 of the Han Feizi, entitled 'Wudu', includes one of the earliest discussions in Chinese history of the concepts of gong and si: Han Fei takes si to mean 'acting in one's own interest'. Gong is simply what opposes si. 'Acting in one's own interest' is not inherently reprehensible in Han Fei's view; but a ruler must remember why ministers propose their policies: they are concerned only with enriching themselves, and look upon the ruler as nothing more than a (...)
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  36. Han Fei Tzu: Basic Writings.Burton Watson (ed.) - 1964 - Columbia University Press.
    Representative of the Fachia, or Legalist, school of philosophy, the writings of Han Fei Tzu confront the issues of preserving and strengthening the state. His lessons remain timely as scholars continue to examine the nature and use of power. Burton Watson provides a new preface and a helpful introduction.
     
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  37.  32
    Did Xunzi's Theory of Human Nature Provide the Foundation for the Political Thought of Han Fei?Masayuki Sato - 2013 - In Paul R. Goldin (ed.), Dao Companion to the Philosophy of Han Fei. Springer. pp. 147--165.
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  38.  41
    The Conception of Ming in Early Confucian Thought.Ted Slingerland - 1996 - Philosophy East and West 46 (4):567-581.
    Various interpretations of the role that ming ("fate") plays in early Confucian thought are examined. An interpretation is advanced which argues that early Confucians saw reality as being bifurcated into two distinct realms--"inner" and "outer"--and that ming refers to unpredictable forces in the outside realm, which are beyond the bounds of proper human endeavor. The vagaries of ming are not the concern of the gentleman, whose efforts and worries are to be focused on the cultivation of the self: the inner (...)
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  39.  4
    The Unity of Knowledge and Action: A Study in Wang Yang-Ming's Moral Psychology. [REVIEW]Robert C. Neville - 1983 - Review of Metaphysics 36 (3):703-705.
    With this book, Wang Yang-ming has been the subject of three full-scale volumes in English since 1976, the others being Julia Ching's To Acquire Wisdom and Wei-ming Tu's Neo-Confucian Thought in Action. Although there are a few older books and many articles on Wang, the recent surge of interest is long overdue for a philosopher whose influence in East Asia has been comparable roughly to that of Descartes in the West. Wang Yang-ming was a government official, a missionary of Chinese (...)
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  40.  7
    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' anxieties. The sage (...)
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  41.  12
    Atomic Mechanism of the Re and Ru Strengthening Effect on the Γ-Γ′ Interface of Ni-Based Single-Crystal Superalloys: A First-Principles Study.K. Chen, L. Zhao & John Tse - 2003 - Philosophical Magazine 83 (14):1685-1698.
    A possible atomic mechanism underlying the Re- and Ru-induced strengthening effects on the n - n ' interface in Ni-based single-crystal superalloys has been investigated using the DMol3 molecular orbital package based on density functional theory. The calculation of bonding properties has been performed on a cluster designed to model Re and Ru strengthening effects within the interface. The stronger Re--Ni bonds are formed mainly as a result of d- hybridization, while the Ni--Ni bonding become weaker accompanying the Re substitution. (...)
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  42.  40
    Grounding "Language" in the Senses: What the Eyes and Ears Reveal About Ming 名 (Names) in Early Chinese Texts.Jane Geaney - 2010 - Philosophy East and West 60 (2):pp. 251-293.
    For understanding early Chinese "theories of language" and views about the relation of speech to a nonalphabetic script, a thorough analysis of early Chinese metalinguistic terminology is necessary. This article analyzes the function of ming & (name) in early Chinese texts as a first step in that direction. It argues against the regular treatment of this term in early Chinese texts as the equivalent of "word." It examines ming in light of early Chinese ideas about sense perception, the mythology about (...)
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  43.  19
    Fiduciary Society and Confucian Theory of Xin - on Tu Wei-Ming's Fiduciarity Proposal.Zhaolu Lu - 2001 - Asian Philosophy 11 (2):85 – 101.
    This paper evaluates Tu Wei-ming's proposal that the Confucian ideal model of human society should be viewed as a fiduciary community. To do the evaluation, I provide a systematic elaboration of Tu's proposal, which is essentially absent in Tu's writings, and a systematic explication of the Confucian theory of fiduciarity, which is supposed to be the theoretical foundation of Tu's proposal but is completely absent in the studies of Confucianism, including Tu's own. On the basis of these studies, I conclude (...)
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  44.  13
    Does Han Fei Have a Conception of Justice?Gordon B. Mower - 2018 - Asian Philosophy 28 (2):170-182.
    ABSTRACTHan Fei’s political theory is widely characterized as eschewing any connection with morality; so, can he have any conception of justice? In this paper, I accept the interpretation of Han Fei jettisoning any moral commitment, but I argue that he gives heed to an understanding of justice. This conception of justice arises naturally from the ordinary human sentiment of resentment for wrongs done and becomes a moral staple in the consciousness of ordinary people. Such a conception of justice has these (...)
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  45.  30
    The Unity of Knowledge and Action: A Study in Wang Yang-Ming’s Moral Psychology. [REVIEW]Roger T. Ames - 1985 - Idealistic Studies 15 (1):65-66.
    In this work, Cua renders relatively inaccessible Chinese concepts into the categories and structures of Western ethical analysis, and in so doing, presents Wang Yang-ming as an ethical thinker worthy of contemporary consideration. There are four sections. The first outlines the problem: to pursue an understanding of the actuating force of moral learning as it is captured in Wang Yang-ming’s doctrine of “the unity of knowledge and action.” Reformulated in contemporary idiom, it becomes the unity of prospective and retrospective moral (...)
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  46.  33
    Adventures in Cross-Cultural Sensibilities: Some Recent Studies of Chinese and Comparative PhilosophyThe Art of RulershipThe Unity of Knowledge and Action: A Study in Wang Yang-Ming's Moral Psychology .The Uncertain Phoenix: Adventures in Post-Cultural SensibilityThe Tao and the Daimon: Segments of a Religious InquiryChuang Tzu: World Philosopher at Play.Julia Ching, Roger T. Ames, Anthony S. Cua, David L. Hall, Robert C. Neville & Kuang-Ming Wu - 1984 - Journal of the History of Ideas 45 (3):476.
  47.  23
    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, its (...)
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  48.  24
    The Moral Development in Stoic Oikeiôsis and Wang Yang-Ming’s ‘Wan Wu Yi Ti’.Jiangxia Yu - 2017 - Asian Philosophy 27 (2):150-173.
    The Neo-Confucian notion of wan wu yi ti 万物一体 and Stoic oikeiôsis both come up with a motivational basis for the expansion of concern, but one of the toughest problems in them is how to elaborate on selfhood and self–other relation in moral development. This paper takes a comparative view of Hierocles’ fragments and a few other relevant Stoic texts and Wang Yang-ming’s Inquiry on the Great Learning, and argues that doing so helps eliminate some confusions concerning selfhood and self–other (...)
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  49.  4
    Faith in an Age of Terror. Edited by Quek Tze Ming and Philip E. Satterthwaite. Singapore: Genesis Books, 2018, Pp.150. ISBN: 978- 981-48-0707-4. [REVIEW]Rabi’ah Aminudin - 2018 - Intellectual Discourse 26 (2):956-959.
    This book is timely considering that the beginning of the 21st century is marked by the tragedy of 9/11 which witnessed the most heinous act of terrorism committed in the land of democracy. This tragedy has changed the discourse on religion and terrorism and continues to be discussed by scholars. Experts are interested to explore the role of religion especially Christianity and Islam in the age where religious fundamentalism has been closely linked to violent acts. The book contains nine chapters (...)
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  50.  29
    Subjectivity and Ontological Reality: An Interpretation of Wang Yang-Ming's Mode of Thinking.Wei-ming Tu - 1973 - Philosophy East and West 23 (1/2):187-205.
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