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Qingjie Wang [6]Qingjie James Wang [5]
  1.  59
    Thing-ing and No-Thing in Heidegger, Kant, and Laozi.Qingjie James Wang - 2016 - Dao: A Journal of Comparative Philosophy 15 (2):159-174.
    “Thing” and “nothing” are metaphysical themes of thinking for major philosophers both in the West and in East Asia, such as Heidegger, Kant, and Laozi 老子. In light of a discussion of Heidegger’s understanding of thing-ing and no-thing and of his critical interpretation of Kant on the same issue, I shall in this essay reconstruct a Laozian theory of thing and nothing. My conclusion is that thing and nothing are not two “things,” as often assumed by an epistemological approach, but (...)
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  2.  87
    The golden rule and interpersonal care: From a confucian perspective.Qingjie James Wang - 1999 - Philosophy East and West 49 (4):415-438.
    The traditional Christian version of the Golden Rule, some modern philosophical reformulations, and the Confucian version are compared. It is argued that the Confucian version, in contrast with its Western parallels, is based on shu as bodily or somatic interpersonal care and love, and thus should be understood first of all as a human "way" rather than as a divine rule, a way grounded in the human heart and a way for the human community.
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  3.  48
    Heng dao and appropriation of nature - a hermeneutical interpretation of laozi.Qingjie Wang - 2000 - Asian Philosophy 10 (2):149 – 163.
    This article has a hermeneutical interpretation of 'heng', one key word in the Laozi. The term 'heng' was not known until 1973 when the two silk manuscripts of the Laozi were unearthed in China. On the base of a reintroduction of heng into the text and of my philosophical reading of the Laozi's concept of 'heng', I argue for an alternative interpretation of dao as heng dao. I suggest that heng dao is neither a metaphysical substance nor mystical nothingness. It (...)
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  4.  76
    Virtue Ethics and Being Morally Moved.Qingjie Wang - 2010 - Dao: A Journal of Comparative Philosophy 9 (3):309-321.
    This essay shall discuss the moral feeling of being morally moved (daode gandong 道德感动) and explore its philosophical significances in understanding the nature of virtue ethics, especially that of Confucian ethics as exemplary ethics. I would like to argue that the feeling of being morally moved, similar to other feelings such as resentment or indignation, should be seen as one of the most important testimonies or manifestations of our morality or moral consciousness. It has played a very important role of (...)
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  5.  22
    ‘Transcendence’ in Being and Time and Its Chinese Translation.Qingjie James Wang - 2023 - Journal of Chinese Philosophy 50 (3):283-297.
    The problem of ‘transcendence’/‘transcendental’/ ‘transcendent’ runs throughout Heidegger’s Being and Time, and it is central to many of its core concerns. The confusion about the different meanings of using the same words in the history of philosophy from Kant to Heidegger causes not only problems in understanding but also problems in the translation of the philosophical classics, especially in a non-Indo-European language such as Chinese. Through examination of Kant’s conception of the ‘transcendental’ and a critical textual analysis of Heidegger’s reinterpretation (...)
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  6.  11
    Dao de gan dong yu ru jia shi fan lun li xue =.Qingjie Wang - 2016 - Beijing Shi: Beijing da xue chu ban she.
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  7.  39
    Genealogical Self and a Confucian Way of Self-Making.Qingjie James Wang - 2002 - International Philosophical Quarterly 42 (1):93-112.
    This paper is a discussion of three approaches popular in contemporary studies of Confucianism for understanding the relationship between the self and others. I argue that all three of the influential conceptions of self that are prominent in these accounts (the “universal self,” the “organic self,” and the “relational self”) still stand in the shadow of the Indo-European metaphysical traditions of self or are insufficient for going beyond that shadow. Based on the ways in which Chinese characters are generated “genealogically,” (...)
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  8.  31
    On Chinese receptions and translations of Heidegger’s Dasein.Qingjie James Wang - 2020 - Continental Philosophy Review 53 (4):449-463.
    The essay examines three major Chinese translations of Heidegger’s Dasein as cizai, yuanzai and qinzai, and their linguistic and philosophical meanings respectively. Looking at these translations individually, I find that each term has its own strengths, and yet none is without drawbacks. Hence, no single one of them could provide a perfect correlation with the meaning and the linguistic composition of the original German word and Heidegger’s Dasein in all aspects. Only through considering all three translations we will get a (...)
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  9.  72
    Heng and temporality of Dao: Laozi and Heidegger. [REVIEW]Qingjie Wang - 2001 - Dao: A Journal of Comparative Philosophy 1 (1):55-71.