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  1.  27
    The Art of War Corpus and Chinese Just War Ethics Past and Present.Ping-Cheung Lo - 2012 - Journal of Religious Ethics 40 (3):404-446.
    The idea of “just war” is not alien to Chinese thought. The term “yi zhan” (usually translated as “just war” or “righteous war” in English) is used in Mencius, was renewed by Mao Zedong, and is still being used in China today (zhengyi zhanzheng). The best place to start exploring this Chinese idea is in the enormous Art of War corpus in premodern China, of which the Seven Military Classics is the best representative. This set of treatises served as the (...)
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  2.  42
    Warfare Ethics in Sunzi'sart of War?Historical Controversies and Contemporary Perspectives.Ping-Cheung Lo - 2012 - Journal of Military Ethics 11 (2):114-135.
    Abstract Contemporary English and Chinese scholars alike have interpreted Sunzi's Art of War as advocating amoralism in warfare. That charge has a long history in pre-modern China and has not been fully refuted. This essay argues that the alleged amoral Machiavellianism is more appropriate for ancient Qin military thought than for Sunzi. The third chapter of Sunzi's treatise contains a distinctive moral perspective that cannot be found in the military thought of the state of Qin, which succeeded in defeating all (...)
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  3.  2
    Confucian Ethic of Death with Dignity and Its Contemporary Relevance.Ping-Cheung Lo - 1999 - The Annual of the Society of Christian Ethics 19:313-333.
    This paper advances three claims. First, according to contemporary Western advocates of physician-assisted-suicide and voluntary euthanasia, "death with dignity" is understood negatively as bringing about death to avoid or prevent indignity, that is, to avoid a degrading existence. Second, there is a similar morally affirmative view on death with dignity in ancient China, in classical Confucianism in particular. Third, there is consonance as well as dissonance between these two ethics of death with dignity, such that the Confucian perspective would regard (...)
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  4.  29
    A Critical Reevaluation of the Alleged "Empty Formalism" of Kantian Ethics.Ping-Cheung Lo - 1981 - Ethics 91 (2):181-201.
  5. Are There Economic Rights?Ping-Cheung Lo - 1988 - The Thomist 52 (4):703-717.
  6.  3
    Gratian and Mengzi.Ping-Cheung Lo - 2020 - Journal of Religious Ethics 48 (4):689-729.
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  7.  8
    Jiang Qing's Arguments on the Inevitable and Permanent Conflict Between the Christian Faith and Chinese Culture and on Establishing Confucianism as the State Religion.Ping-Cheung Lo - 2011 - In Ruiping Fan (ed.), The Renaissance of Confucianism in Contemporary China. Springer. pp. 163--184.
  8. Love and Imitation in the New Testament and Recent Christian Ethics.Ping-Cheung Lo - 1990 - Dissertation, Yale University
    This dissertation seeks to bridge the gulf between New Testament studies and Christian theological ethics by integrating them on the topic of Christian love for others--especially when such a love is correlated with the appeal to imitate God or Jesus Christ. The general goal of this endeavor is therefore to do an exercise in hermeneutics--to make the Scripture speak to contemporary Christians ethically. The specific goal, then, is to establish the rudiments of a complete ethical theory of Christian love which (...)
     
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  9. Matteo Ricci on the Innate Goodness of Human Nature: Catholic Learning and the Subsequent Differentiation of "Han Learning" from "Song Learning".Ping-Cheung Lo - 2010 - Philosophy and Culture 37 (11):41-66.
    Academics have the impression that human nature is good advocate Confucianism, Christianity should make the evil human nature. So when Matteo Ricci and other missionaries to China, agree that people are basically good in the Chinese writings of contemporary scholars do not think that Ricci would have just done for the purpose of mission compromise and will be attached. This article do not support this view. Through on Aquinas' Summa Theologica, "read the relevant chapter and" Mencius "rigorous analysis, I believe (...)
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  10.  8
    Neo‐Confucian Religiousness Vis‐À‐Vis Neo‐Orthodox Protestantism.Ping-Cheung Lo - 2014 - Journal of Chinese Philosophy 41 (S1):609-631.
    Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements (...)
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  11. Neo-Confucian Religiousness Vis-À-Vis Neo-Orthodox Protestantism.Ping-Cheung Lo - 2014 - Journal of Chinese Philosophy 41 (5):609-631.
    Contemporary Neo-Confucianism, as represented by Tang Junyi, Mou Zongsan and Tu Wei-ming, has a definite religiosity. They consciously draw a parallel between the Christian God-human relationship and Confucian Heaven-human relationship, and argue for the superiority of the latter. They characterize the Christian God as “pure transcendence”; in contrast, they embrace immanentism of the Heaven and assert the divinity of human nature. This article argues that these Confucian thinkers have a very distorted understanding of classical Christian theology. They cherry-pick some statements (...)
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  12. Report on Student Essay Competition.Ping-cheung Lo - 1981 - Ethics 91 (2):181.
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  13.  22
    Neo-Confucian Religiousness Vis-a-Vis Neoorthodox Protestantism.Ping-Cheung Lo - 2005 - Journal of Chinese Philosophy 32 (3):367-390.
  14.  40
    Zhu XI and Confucian Sexual Ethics.Ping-Cheung Lo - 1993 - Journal of Chinese Philosophy 20 (4):465-477.