64 found
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  1. Understanding Confucian Philosophy: Classical and Sung-Ming.Shu-hsien Liu - 1998 - Greenwood Press.
  2.  24
    Harmony and Strife Contemporary Perspectives, East & West.Shu-Hsien Liu & Robert E. Allinson - 1988
  3.  31
    The Use of Analogy and Symbolism in Traditional Chinese Philosophy.Shu-Hsien Liu - 1974 - Journal of Chinese Philosophy 1 (3-4):313-338.
  4. The Confucian Approach to the Problem of Transcendence and Immanence.Shu-Hsien Liu - 1972 - Philosophy East and West 22 (1):45-52.
    The problem of transcendence and immanence is a central issue in every great religious tradition. It is indeed the understanding of the relation between the transcendent and man that determines the character of a religious faith. The transcendent, However, May assume different forms; it need not always be a supreme personal God in the judaeo-Christian sense. In the confucian tradition, Heaven is the transcendent; hence the problem of transcendence and immanence becomes the problem of heaven and man. In this article, (...)
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  5.  17
    A Philosophic Analysis of the Confucian Approach to Ethics.Shu-hsien Liu - 1972 - Philosophy East and West 22 (4):417-425.
  6.  33
    Toward a New Relation Between Humanity and Nature: Reconstructing T'ien-Jen-Ho-I.Shu-Hsien Liu - 1989 - Zygon 24 (4):457-468.
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  7.  45
    The Religious Import of Confucian Philosophy: Its Traditional Outlook and Contemporary Significance.Shu-Hsien Liu - 1971 - Philosophy East and West 21 (2):157-175.
    Confucianism has usually been regarded as a secular moral philosophy with no religious import at all. In china, However, Confucianism has been mentioned along with buddhism and taoism as one of the three religions (the so-Called san-Chiao) for centuries. This means that we must revise and broaden our traditional concept of religion. The confucian tradition certainly has its unique way of expressing its ultimate and therefore religious concern. The present essay is an attempt to uncover the religious import in confucian (...)
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  8.  27
    The Function of the Mind in Chu Hsi’s Philosophy.Shu-Hsien Liu - 1978 - Journal of Chinese Philosophy 5 (2):195-208.
  9.  24
    How Idealistic is Wang Yang-Ming?Shu-Hsien Liu - 1983 - Journal of Chinese Philosophy 10 (2):147-168.
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  10.  24
    Commentary: Theism From a Chinese Perspective.Shu-hsien Liu - 1978 - Philosophy East and West 28 (4):413-417.
  11.  19
    The Contemporary Development of a Neo-Confucian Epistemology.Shu-hsien Liu - 1971 - Inquiry: An Interdisciplinary Journal of Philosophy 14 (1-4):19 – 40.
    Until recently epistemology in the Western sense was never a central issue in Chinese philosophy. Contemporary Chinese neo?Confucian philosophers, however, realize that in order to reconstruct some of the important traditional philosophical insights and make them meaningful in the present time, certain methodological and epistemological considerations are indispensable. The present paper undertakes to examine some of these efforts. Since most neo?Confucian philosophers today have been influenced by Hsiung Shih?li, in one way or another, his epistemological theory is presented first. Then (...)
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  12.  4
    Tai Chên's Inquiry Into Goodness.Shu-Hsien Liu - 1972 - Philosophy East and West 22 (4):486-487.
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  13.  9
    Democratic Ideal and Practice: A Critical Reflection.Shu-Hsien Liu - 2007 - Journal of Chinese Philosophy 34 (2):257-275.
  14.  19
    An Integral Understanding of Knowledge and Value: A Confucian Perspective.Shu-Hsien Liu - 2003 - Journal of Chinese Philosophy 30 (3-4):387-401.
  15.  11
    Scientism in Chinese Thought, 1900-1950.Shu-Hsien Liu - 1968 - Philosophy East and West 18 (3):224-225.
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  16.  14
    Reflections on World Peace Through Peace Among Religions - a Confucian Perspective.Shu-Hsien Liu - 1995 - Journal of Chinese Philosophy 22 (2):193-213.
  17.  1
    Democracy and Chinese Philosophy.Zhao Dunhua, Joseph Chan, Albert H. Y. Chen, Yong Huang, Qianfan Zhang & Shu-Hsien Liu - 2007 - Journal of Chinese Philosophy 34 (2):161-275.
  18. A Critical Study of Paul Tillich's Methodological Presuppositions.Shu-Hsien Liu - 1966 - Dissertation, Southern Illinois University at Carbondale
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  19.  21
    A Reinterpretation and Reconstruction of Confucian Philosophy.Shu-Hsien Liu - 2013 - Journal of Chinese Philosophy 40 (S1):239-250.
    This article further develops my understanding of Confucianism as a spiritual tradition. The spirit of Confucian philosophy remains the same as Confucius and Mencius in the ancient era, and Zhu Xi in the Song Dynasty, who developed liyi-fenshu into a comprehensive anthropo-cosmic philosophy. The idea is inherited by Contemporary Neo-Confucian scholars, reinterpreted to cope with the current emphasis on plurality, the aspect of fenshu , but maintained liyi as a regulative principle, sometimes radical reconstruction is needed to respond to contemporary (...)
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  20.  2
    A Reinterpretation and Reconstruction of Confucian Philosophy.Shu-Hsien Liu - 2013 - Journal of Chinese Philosophy 40 (5):239-250.
    This article further develops my understanding of Confucianism as a spiritual tradition. The spirit of Confucian philosophy remains the same as Confucius and Mencius in the ancient era, and Zhu Xi in the Song Dynasty, who developed liyi-fenshu into a comprehensive anthropo-cosmic philosophy. The idea is inherited by Contemporary Neo-Confucian scholars, reinterpreted to cope with the current emphasis on plurality, the aspect of fenshu, but maintained liyi as a regulative principle, sometimes radical reconstruction is needed to respond to contemporary issues (...)
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  21.  19
    Biobibliographical Note on T'ang Chün-I.Shu-Hsien Liu - 1974 - Chinese Studies in Philosophy 5 (4):110.
    Professor Chün-i T'ang was born in 1909 in Szechwan. He received his college education at National Central University in Nanking. Later he became a professor there and taught at various institutions on the mainland. In 1949 he came to Hong Kong and was one of the founders of New Asia College, which has as its primary goal the reconstruction of the traditional cultural spirit. New Asia in 1963 became one of the foundation colleges of the present Chinese University of Hong (...)
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  22.  26
    Biobibliographical Note on T'ang Chün-I.Shu-Hsien Liu - 1973 - Chinese Studies in Philosophy 5 (1):112.
    Professor Chün-i T'ang was born in 1909 in Szechwan. He received his college education at National Central University in Nanking. Later he became a professor there and taught at various institutions on the mainland. In 1949 he came to Hong Kong and was one of the founders of New Asia College, which has as its primary goal the reconstruction of the traditional cultural spirit. New Asia in 1963 became one of the foundation colleges of the present Chinese University of Hong (...)
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  23. Conclusion.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):188.
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  24. Chung Hsi Che Hsüeh Lun Wen Chi.Shu-Hsien Liu - 1987 - T Ai-Wan Hsüeh Sheng Shu Chü.
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  25. Criticism of the Way of Confucius and Mencius and of Other Writings.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):157.
     
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  26.  5
    Editor's Note.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):3.
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  27. Editor's Note.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 6 (3/4):3.
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  28.  9
    Henry Nelson Wieman and Chinese Philosophy.Shu-Hsien Liu - 1991 - American Journal of Theology and Philosophy 12 (1):49 - 61.
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  29.  16
    Hsiung Shih-Li's Theory of Causation.Shu-Hsien Liu - 1969 - Philosophy East and West 19 (4):399-407.
  30. Hsin Shih Tai Chê Hsüeh Ti Hsin Nien Yü Fang Fa.Shu-Hsien Liu - 1966 - T'aiwan Shang Wu Yin Shu Kuan.
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  31. Ju Chia Lun Li Yen T Ao Hui Lun Wen Chi.Shu-Hsien Liu - 1987
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  32. Li Hsiang Yü Hsien Shih Ti Chiu Chieh.Shu-Hsien Liu - 1993
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  33. Militant Atheism.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):74.
  34. Materialistic Naturalism.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):8.
     
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  35. On Chu Hsi as an Important Source for the Development of the Philosophy of Wang Yang‐Ming.Shu-Hsien Liu - 1984 - Journal of Chinese Philosophy 11 (1):83-107.
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  36.  23
    On Huang Tsung-Hsi’s Understanding of the Mencius.Shu-Hsien Liu - 2000 - Journal of Chinese Philosophy 27 (3):251–268.
  37.  2
    On Huang Tsung‐His’s Understanding of the Mencius.Shu-Hsien Liu - 2000 - Journal of Chinese Philosophy 27 (3):251-268.
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  38.  1
    On the Final Views of Wang Yang‐Ming.Shu-Hsien Liu - 1998 - Journal of Chinese Philosophy 25 (3):345-360.
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  39. Preface.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):4.
     
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  40. Postscript to the Second Edition.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):193.
     
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  41.  15
    Reflections on Glocalization From a Neo‐Confucian Perspective.Shu-Hsien Liu - 2011 - Journal of Chinese Philosophy 38 (1):105-117.
  42. Sheng Ming Ch Ing Tiao Ti Chüeh Tse.Shu-Hsien Liu - 1985 - T Ai-Wan Hsüeh Sheng Shu Chü Hsiang-Kang Tsung Ch Ing Hsiao I Wen T U Shu Kung Ssu.
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  43. Song-Ming Neo-Confucianism (1) : From Cheng Yi to Zhu Xi.Shu-Hsien Liu - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
  44. Song-Ming Neo-Confucianism (2) : From Lu Jiuyuan to Wang Yang-Ming.Shu-Hsien Liu - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
     
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  45.  85
    Some Reflections on Mencius' Views of Mind-Heart and Human Nature.Shu-Hsien Liu & Kwong-loi Shun - 1996 - Philosophy East and West 46 (2):143-164.
    The origin, content, argumentative basis, practical implication, and influence of Mencius' views of mind-heart and human nature are discussed. While the differences between Confucius and Mencius are acknowledged, it is argued that Mencius' view that human nature is good is consistent with and is a further development of basic ideas in Confucius' thinking. The basis of Mencius' view is not empirical generalization but inner reflection and personal experience, which reveal a shared natural endowment in human beings with a transcendental source. (...)
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  46.  14
    Sinological Torque: An Observation.Shu-hsien Liu - 1978 - Philosophy East and West 28 (2):199-207.
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  47. Sociohistorical Viewpoint.Shu-Hsien Liu - 1975 - Chinese Studies in Philosophy 7 (1/2):122.
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  48.  66
    Time and Temporality: The Chinese Perspective.Shu-hsien Liu - 1974 - Philosophy East and West 24 (2):145-153.
    Although the chinese have a heightened sense of time, The concepts of time and temporality developed in their culture are remarkably different from those developed in the west. Certain time-Concepts familiar to the westerners are completely lacking in the chinese tradition. For example, The chinese lacked the concept of absolute time as that held by newton, They also lacked a system to record the years in a linear progressive way, And they seem to have shown a lack of drive to (...)
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  49. The Conclusive Principles of "Li YI Fen Shu" and the Directions of Moral Regeneration.Shu-Hsien Liu - 2001 - Philosophy and Culture 28 (7):585-596.
    This paper discusses the philosophy of Zhu Xi, "a sub-Shu" concept, and that "a sub-Shu," Zhu Xi's philosophy in the concept of moral ethics, metaphysics, cosmology and so many different face. By "a sub-Shu," Zhu Xi's view, ethics has its objective basis for its endless from the Heaven. And this seems to be constructed for the contemporary world, to provide some contribution to the work ethic.
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  50.  7
    The Contemporary Significance of Chinese Philosophy.Shu-Hsien Liu - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 5:223-228.
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