Results for 'Mou Zongsan'

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  1. Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity.Stephan Schmidt - 2011 - Philosophy East and West 61 (2):260-302.
    Many historians of philosophy, with all their intended praise, let the philosophers speak mere nonsense. They do not guess the purpose of the philosophers.… They cannot see beyond what the philosophers actually said, to what they really meant to say.Mou Zongsan (1909–1995) is one of the key figures of contemporary New Confucianism (當代新儒家) who to this day remains largely unknown and grossly understudied in the West.1 This neglect by the Western academy contrasts sharply with the ever-growing output of literature (...)
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  2.  33
    Mou Zongsan on Confucian Autonomy and Subjectivity: From Transcendental Philosophy to Transcendent Metaphysics.Weimin Shi - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):275-287.
    Mou Zongsan 牟宗三 contends that Confucianism is an ethics of autonomy. It is maintained that Mou’s version of ethics of autonomy differs from Kant’s in that Mou comprehends subjectivity differently than Kant in such a way that he, unlike Kant, locates the ethical a priori in moral feelings instead of reason. This paper will explore Mou’s metaphysical grounding of morality to show that Kant’s notions of autonomy and subjectivity undergo more radical modifications in Mou’s contention.
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  3.  99
    Mou Zongsan's View of Interpreting Confucianism by “Moral Autonomy”.Guo Qiyong - 2007 - Frontiers of Philosophy in China 2 (3):345-362.
    Mou Zongsan uses the highest moral principle “autonomy” to interpret Confucius’ benevolence and Mencius’ “inherent benevolence and righteousness”, focuses on the self-rule of the will. It does not do any harm to Mencius’ learning, on the contrary, it is conducive to the communication between Chinese and Western philosophies. If we stick to Kant’s moral self autonomy and apply it to interpreting Zhu Xi’s moral theory, similarly we will discover the implications of Zhu Xi’s “autonomy” in his moral learning. Therefore, (...)
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  4.  42
    Mou Zongsan's New Confucian Democracy.David Elstein - 2012 - Contemporary Political Theory 11 (2):192-210.
  5.  11
    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 (...)
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  6. Mou Zongsan (1905-1995) and His Problematic Recourse to Taoism.J. C. Pastor - 2005 - Revue Internationale de Philosophie 59 (232):247-266.
     
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  7. Zhongguo Zhe Xue Shi Jiu Jiang.Zongsan Mou - 2005 - Shanghai Gu Ji Chu Ban She.
    本书论述中国哲学之特殊性问题、儒家系统之性格、法家所开出的政治格局之意义、佛教中圆教底意义、宋明儒学概述等。.
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  8.  9
    Mou Zongsan (1909-1995) et son recours problématique au taoïsme.Jean-Claude Pastor - 2005 - Revue Internationale de Philosophie 2:247-266.
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  9. Mou Zongsan Zhe Xue Si Xiang Yan Jiu: Cong Luo Ji Si Bian Dao Zhe Xue Jia Gou = Mouzongsan.Xingguo Wang - 2007 - Ren Min Chu Ban She.
    本书内容包括:“一切综合判断的最高原理”与逻辑的两层涉指格——牟宗三哲学思想演进的一条轴线、前逻辑起点的考察等。.
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  10.  47
    Mou Zongsan’s Problem with the Heideggerian Interpretation of Kant.Sébastien Billioud - 2006 - Journal of Chinese Philosophy 33 (2):225–247.
  11. Mou Zongsan Yu Kangde Guan Yu "Zhi de Zhi Jue" Wen Ti de Bi Jiao Yan Jiu.Zhide Sheng - 2010 - Guangxi Shi Fan da Xue Chu Ban She.
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  12.  33
    Mou Zongsan’s “Transcendental” Interpretation of Huayan Buddhism.Andres Siu-Kwong Tang - 2011 - Journal of Chinese Philosophy 38 (2):238-256.
  13.  90
    Mou Zongsan and Tang Junyi on Zhang Zai’s and Wang Fuzhi’s Philosophies of Qi: A Critical Reflection.Wing-Cheuk Chan - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):85-98.
    Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings (...)
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  14.  2
    Mou Zongsan's Concept of Immanent-Transcendence.Sor-Hoon Tan - 2021 - Journal of International Communication of Chinese Culture 8 (2).
    This paper examines the meaning and importance of the concept of immanent-transcendence in Mou’s assertion that Chinese philosophy is unique and superior, through his engagement with the philosophy of Immanuel Kant and his comparisons of Chinese and Western philosophical traditions. Rejecting Kant’s “epistemological path” as deficient, Mou argues that knowledge of the transcendent is possible through moral practice, as demonstrated by the Confucian tradition. His merging of immanence and transcendence implies a different relation between ethics and religion compared with the (...)
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  15.  13
    Mou Zongsan and the Contemporary Circumstances of the Rujia.Zheng Jiadong - 2004 - Contemporary Chinese Thought 36 (2):67-88.
  16.  38
    The Thought of Mou Zongsan.N. Serina Chan - 2011 - Brill.
    The first thorough study in English of the multi-faceted system of Mou Zongsan, this book examines key influences on the New Confucian thinker and introduces his Kantian- and Mah?y?na Fo-inflected moral metaphysical reading of the Lu-Wang ...
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  17. Mou Zongsan Ping Zhuan: Xian Dai Xin Ru Jia.Ruisheng Lin - 2009 - Qi Lu Shu She.
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  18. Mou Zongsan Qian Hou: Dang Dai Xin Ru Jia Zhe Xue Si Xiang Shi Lun.Anwu Lin - 2011 - Taiwan Xue Sheng Shu Ju.
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  19. Late Works of Mou Zongsan: Selected Essays on Chinese Philosophy.Jason Clower (ed.) - 2014 - Brill.
    In Late Works of Mou Zongsan , this influential Chinese philosopher speaks on the future of Chinese culture, the achievements of Confucianism, the place of Buddhism and Daoism in Chinese philosophy, and the possibility of partnership between Chinese and Western thought.
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  20. Mou Zongsan San Xi Lun Lun Heng.Zebo Yang - 2006 - Fu Dan da Xue Chu Ban She.
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  21.  48
    Mou Zongsan’s Ontological Reading of Tiantai Buddhism.Kwan Chun-Keung - 2011 - Journal of Chinese Philosophy 38 (2):206-222.
  22.  43
    On Mou Zongsan’s Hermeneutic Application of Buddhism.Wing-Cheuk Chan - 2011 - Journal of Chinese Philosophy 38 (2):174-189.
  23.  28
    Thinking Through Confucian Modernity: A Study of Mou Zongsan's Moral Metaphysics.Sébastien Billioud - 2011 - Brill.
    This book explores a pivotal dimension of Mou Zongsan’s philosophy—that is, his project of reconstructing a moral metaphysics based largely on a dialogue between reinterpreted Chinese thought and Kantism—and thoroughly analyzes a ...
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  24.  27
    Mou Zongsan on the Five Periods of the Buddha’s Teaching.Jason T. Clower - 2011 - Journal of Chinese Philosophy 38 (2):190-205.
  25. Mou Zongsan Zhe Xue Yan Jiu: Dao de de Xing Shang Xue Zhi Ke Neng = Mouzongsan Zhexue Yanjiu: Daode Xingshanxue Zhi Keneng.Zhihua Cheng - 2009 - Ren Min Chu Ban She.
    本书将牟宗三哲学研究置于当前国内外关于牟氏研究现状的大环境, 大视野之中, 着眼于牟氏道德的形上学, 紧扣牟氏著述文本, 不仅考察和梳理了牟宗三的学思历程, 学术资源, 而且重点从良知论, "现象" 与 "物自身", 两层存有论, 内圣与新外王, 宗教论, 圆善论, 道德的形上学之完成等方面展开对牟宗三哲学的阐发和剖析.
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  26. Mou Zongsan "Dao de de Xing Er Shang Xue" Yan Jiu.Shijun Min - 2005 - Ba Shu Shu She.
    本书以形而上学文体为背景,通过对康德哲学与牟氏哲学的比较研究,重构了牟氏的道德形上学体系,逻辑地再现了牟氏对良知作为意义本体的构筑过程。.
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  27. Nineteen Lectures on Chinese Philosophy and its Implications.Zongsan Mou - 2004 - M. Tsung-San.
     
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  28. Sheng Ming de Xue Wen.Zongsan Mou - 2005 - Guangxi Shi Fan da Xue Chu Ban She.
    本书是著名哲学家牟宗三先生关于人生问题的一部名著,针对技术时代的种种偏颇,探索人生的正途,旨在提高人的历史文化意识,点醒人的真实生命。.
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  29.  42
    Mou Zongsan on Confucian and Kant's Ethics: A Critical Reflection.Wing-Cheuk Chan - 2011 - Journal of Chinese Philosophy 38 (s1):146-164.
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  30.  50
    Mou Zongsan’s Transformation of Kant’s Philosophy.Wing-Cheuk Chan - 2006 - Journal of Chinese Philosophy 33 (1):125–139.
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  31.  21
    Introduction: Mou Zongsan and Chinese Buddhism.Wing-Cheuk Chan & Henry C. H. Shiu - 2011 - Journal of Chinese Philosophy 38 (2):169-173.
  32. Song Ming Ru Xue de Wen Ti Yu Fa Zhan: Song Ming Ru Xue Zong Shu, Song Ming Li Xue Yan Jiang Lu, Lu Wang Yi Xi Zhi Xin Xing Zhi Xue.Zongsan Mou - 2004 - Hua Dong Shi Fan da Xue Chu Ban She.
    本书收录了作者讲授宋明儒学、反映学者思想发展的讲辞文本形式,以及对于明代名儒刘蕺山的学术及刘氏区分“心宗”与“性宗”进行研究的文章等。.
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  33.  5
    1 Mou Zongsans Weg zur Logik.Rafael Suter - 2017 - In Logik Und Apriori Zwischen Wahrnehmung Und Erkenntnis: Eine Studie Zum Frühwerk Mou Zongsans. De Gruyter. pp. 23-47.
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  34.  16
    Mou Zongsan on Zen Buddhism.Chan Wing-Cheuk - 2005 - Dao: A Journal of Comparative Philosophy 5 (1):73-88.
  35.  2
    Mou Zongsan on Confucian and Kant’s Ethics: A Critical Reflection.Wing-Cheuk Chan - 2011 - Journal of Chinese Philosophy 38 (5):146-164.
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  36.  6
    The 'Learning of Life' : On Some Motifs in Mou Zongsan’s Autobiography at Fifty.Ady Van den Stock - 2020 - Asian Studies 8 (3).
    While the twentieth-century Confucian thinker Mou Zongsan has left behind one of the most thought-provoking and intensively studied bodies of philosophical writings in modern Chinese intellectual history, his own life and its relation to his philosophy, a theme at the centre of his Autobiography at Fifty from the mid1950s, has so far remained largely unexamined. After some introductory remarks on the context and outlook of the Autobiography, my paper turns to the close relation between Mou’s conception of life and (...)
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  37.  88
    God’s Knowledge and Ours: Kant and Mou Zongsan on Intellectual Intuition.Nicholas Bunnin - 2008 - Journal of Chinese Philosophy 35 (4):613-624.
    This article examines Mou Zongsan's claim that “if it is true that human beings cannot have intellectual intuition, then the whole of Chinese philosophy must collapse completely, and the thousands years of effort must be in vain. It is just an illusion.” I argue that Mou's commitment to establishing and justifying a “moral metaphysics” was his main motivation for rejecting Kant's denial of the possibility of humans having intellectual intuition. I consider the implications of Mou's response to Kant for (...)
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  38. On Buddhistic Ontology: A Comparative Study of Mou Zongsan and Kyoto School Philosophy.Tomomi Asakura - 2011 - Philosophy East and West 61 (4):647-678.
    Mou Zongsan's notion of "Buddhistic ontology" is interpreted here in its fundamental difference from his own previous metaphysical scheme, in the light of the Kyoto School philosophers' similar attempts to resolve the Kantian antinomy of practical reason. This is an alternative both to the analysis provided by previous interpreters of Mou's Buddhistic philosophy, such as Hans-Rudolf Kantor and N. Serina Chan, and to the comparative studies of Mou's theories with Kyoto School philosophy by Ng Yu-kwan. Previous researchers considered Mou's (...)
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  39.  2
    Logik Und Apriori Zwischen Wahrnehmung Und Erkenntnis: Eine Studie Zum Frühwerk Mou Zongsans.Rafael Suter (ed.) - 2017 - De Gruyter.
    In dieser Studie wird das Frühwerk des bedeutenden chinesischen Philosophen Mou Zongsan erstmals umfassend analysiert und aufgearbeitet: Nach einer Einführung in die Entstehungskontexte werden verschiedene Aspekte seiner Arbeiten zur Logik und ihrem Verhältnis zu Wahrnehmung und Erkenntnis vorgestellt. Der symptomatische Charakter von Mous Texten macht das Buch zu einer lohnenden Lektüre.
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  40.  13
    Between History and Thought: Mou Zongsan and the New Confucianism That Walked Out of History.Zheng Jiadong - 2004 - Contemporary Chinese Thought 36 (2):49-66.
  41.  62
    Philosophy of Doctrinal Classification: Kōyama Iwao and Mou Zongsan.Tomomi Asakura - 2014 - Dao: A Journal of Comparative Philosophy 13 (4):453-468.
    Doctrinal classification or the panjiao 判教 system of Chinese Buddhism has been rediscovered and renewed in modern East Asian philosophy since both the Kyoto School and New Confucianism clarified the philosophical meaning of this intellectual tradition. The theoretical relation between these two modern reconsiderations, however, has not yet been studied. I analyze the theory of panjiao in Kōyama Iwao 高山岩男 and Mou Zongsan 牟宗三 so as to identify and extract, despite their apparent irrelevance, the same type of philosophical argument (...)
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  42.  81
    Theory of Personhood in Nishida Kitarō and Mou Zongsan: Reflections on Critical Buddhism's View of the Kyoto School.Tomomi Asakura - 2015 - Taiwan Journal of East Asian Studies 12 (1):41-63.
    This paper attempts to interpret the theory of personhood in the works of Nishida Kitarō (1870-1945) in a way that refutes a certain type of Nishida interpretation that Critical Buddhism offers. According to this type of interpretation, the logic of basho is a modern version of the Qixinlun system. Based on this interpretation, Critical Buddhism denounces Kyoto School philosophy as "topical Buddhism." This paper shows how Nishida himself consciously differentiates his philosophy from the idealistic and monistic system with which the (...)
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  43.  25
    从"即"的概念探询"差异性" 以西田几多郎与牟宗三的思想比较为切入点 (The Notion of “Difference” in Terms of Ji/Soku——Nishida Kitarō and Mou Zongsan).Tomomi Asakura - 2016 - Academic Monthly 48 (3):13 - 20.
    This paper tries to clarify the theory of difference in terms of ji or soku ("即") that is developed by Nishida Kitarō and Mou Zongsan, comparing it with contemporary occidental Metaphysics of difference. It is known that Nishida's argument for basho or place shows a kind of hesitation between identity and difference; several Kyoto philosophers, along with recent researchers, interpret Nishida's philosophy of "absolutely contradictory identity" in terms of soku as an ontology of not identity but of difference. A (...)
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  44.  50
    The Thought of Mou Zongsan. By N. Serina Chan. (Leiden: Brill, 2011. 342 Pp. Hardback, ISBN 978‐900‐04‐21211‐4.).Wing-Cheuk Chan - 2013 - Journal of Chinese Philosophy 40 (1):208-211.
  45.  52
    On the Principle of Comparative East Asian Philosophy: Nishida Kitarō and Mou Zongsan.Tomomi Asakura - 2013 - National Central University Journal of Humanities 54:1-25.
    Recent research both on the Kyoto School and on the contemporary New Confucians suggests significant similarities between these two modern East Asian philosophies. Still missing is, however, an explanation of the shared philosophical ideas that serve as the foundation for comparative studies. For this reason, I analyze the basic theories of the two distinctly East Asian philosophies of Nishida Kitarō (1870-1945) and Mou Zongsan (1909-95) so as to identify and extract the same type of argument. This is an alternative (...)
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  46. “Heteronomous Morality So Called by Kant” and Kant’s Heteronomous Morality? —On Mou Zongsan’s Confucian Reading of Kant’s Ethics.Weimin Shi - 2022 - Dao: A Journal of Comparative Philosophy 21 (2):261-281.
    Mou Zongsan 牟宗三 is well known for his Kantian interpretation of Confucianism, while his understanding of Kant’s ethics is itself colored very much by Confucianism. Mou not only coined the idea “heteronomous morality” ; he also maintained that Kant’s ethics actually espouses heteronomous morality. In this essay, I will first analyze Mou’s idea of heteronomy and his criticism of heteronomous morality and point out that, characterizing Zhu Xi’s 朱熹 philosophy as ethics of heteronomy, Mou gives up a fundamental element (...)
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  47.  3
    God’s Knowledge and Ours: Kant and Mou Zongsan on Intellectual Intuition.Nicholas Bunnin - 2013 - Journal of Chinese Philosophy 40 (5):47-58.
    This article examines Mou Zongsan’s claim that “if it is true that human beings cannot have intellectual intuition, then the whole of Chinese philosophy must collapse completely, and the thousands years of effort must be in vain. It is just an illusion.” I argue that Mou’s commitment to establishing and justifying a “moral metaphysics” was his main motivation for rejecting Kant’s denial of the possibility of humans having intellectual intuition. I consider the implications of Mou’s response to Kant for (...)
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  48.  15
    A Philosophical Relation Between Taiwan and Japan: Models of Dialectical Thought in Mou Zongsan’s and Nishida Kitaro’s Theories.Jana S. Rošker - 2019 - Asian Philosophy 29 (4):333-350.
    ABSTRACTThe article opens with a discussion of recent theoretical and methodological innovations in the field of comparative philosophy. In this regard, I propose and explain a new possible method of contrasting particular aspects of divergent philosophical texts or discourses and denote it as a ‘philosophy of sublation’. Then, the paper provides a concrete example for such a post-comparative method of reasoning, I will try to apply a ‘sublation philosophy’ approach for a reinterpretation of certain aspects of the complex philosophical intersections (...)
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  49.  14
    Transmitting the Sage's "Heart" : Instructing Absolute Practice—The Perfection of the Perfect Teaching in Mou Zongsan's Reconstruction of the Confucian Daotong.Rafael Suter - 2018 - Philosophy East and West 68 (2):516-538.
    Mou Zongsan, one of the main representatives of New Confucianism in twentieth-century China, has presented, under the designation of a moral metaphysics, an ambitious philosophical reconstruction of Confucianism drawing both on Kantian critique and Buddhist scholasticism. I have argued elsewhere that this "philosophized" Confucianism can be understood as a reformulation of the daotong, the traditional view that the correct transmission of the Confucian Way proceeds from a master to his disciples. Unlike what Mou's prominent academic standing, at least in (...)
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  50.  20
    God's Knowledge and Ours: Kant and Mou Zongsan on Intellectual Intuition.Nicholas Bunnin - 2013 - Journal of Chinese Philosophy 40 (3-4):47-58.
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