67 found
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  1.  33
    Why Equality and Which Inequalities?: A Modern Confucian Approach to Democracy.Sor-Hoon Tan - 2016 - Philosophy East and West 66 (2):488-514.
    Those who see Confucianism as a premodern imperial ideology or a traditional religion have no problem characterizing its social ideal as inherently hierarchical, as this is fairly typical of such systems of thought. From this perspective, rather than valuing equality Confucianism takes for granted inequalities among people, and justifies social hierarchies and unequal distribution of power, resources, prestige, and other goods as part of its ethics and its ideal of good government by sagely kings, the justification sometimes involving metaphysical claims (...)
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  2.  79
    Democracy in Confucianism.Sor-Hoon Tan - 2012 - Philosophy Compass 7 (5):293-303.
    Confucianism’s long historical association with despotism has cast doubts on its compatibility with democracy, and raise questions about its relevance in contemporary societies increasingly dominated by democratic aspirations. “Confucian democracy” has been described as a “contradiction in terms” and Asian politicians have appropriated Confucianism to justify resistance to liberalization and democratization. There has been a lively debate over the question of whether democracy can be found in Confucianism, from ancient texts such as the Analects and Mencius, to Confucian institutions such (...)
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  3.  45
    Authoritative Master Kong (Confucius) in an Authoritarian Age.Sor-Hoon Tan - 2010 - Dao: A Journal of Comparative Philosophy 9 (2):137-149.
    Employing the distinction between the authoritarian (based on coercion) and the authoritative (based on excellence), this study of the understanding of authority in the Analects argues against interpretations of Confucianism which cast Confucius himself as advocating authoritarianism. Passages with key notions such as shang 上 and xia 下; fu 服 and cong 從; quan 權 and wei 威, are analyzed to illuminate ideas of hierarchy, obedience, and the nature of authority itself in the text. The evidence pieced together reveals the (...)
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  4. How Can a Chinese Democracy Be Pragmatic?Sor-Hoon Tan - 2011 - Transactions of the Charles S. Peirce Society 47 (2):196.
    Whether the Pragmatic conception of democracy is applicable outside the United States of America is a question that had already been raised even during Dewey’s life time. His visit to China, in particular, has been seen as proof that “the Pragmatic method” for bringing about democracy is inherently flawed.3 However, even if it was a failed experiment, China’s past encounter with Dewey’s Pragmatism should not be seen as absolute proof that Chinese democracy can never be Pragmatic. When an experiment fails, (...)
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  5. The Bloomsbury Research Handbook of Chinese Philosophy Methodologies.Sor-Hoon Tan (ed.) - 2016 - Institutional Knowledge at Singapore Management University.
    The Bloomsbury Research Handbook of Chinese Philosophy Methodologies presents a new understanding of the changing methods used to study Chinese philosophy. By identifying the various different approaches and discussing the role, and significance of philosophical methods in the Chinese tradition, this collection identifies difficulties and exciting developments for scholars of Asian philosophy.
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  6.  57
    The Dao of Politics: Li (Rituals/Rites) and Laws as Pragmatic Tools of Government.Sor-Hoon Tan - 2011 - Philosophy East and West 61 (3):468-491.
    American philosopher John Dewey spent more than two years in China (1919–1921). During and after his visit, he wrote some fairly perceptive and insightful commentaries on China. These were published in periodicals such as the New Republic, Asia, and the China Review, and sometimes in newspapers such as the Baltimore Sun. However, there is hardly any discussion of Chinese philosophy in Dewey’s published works or even his papers and correspondence. Among his rare mentions of Chinese philosophy was an article published (...)
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  7.  30
    The Concept of Yi (义) in the Mencius and Problems of Distributive Justice.Sor-Hoon Tan - 2014 - Australasian Journal of Philosophy 92 (3):489-505.
    This paper examines attempts to find a conception of justice in early Confucian contexts, focusing on the concept of yi (translated as ?appropriateness?, ?right?, ?rightness?, even ?justice?) in the Mencius. It argues against the approach of deriving principles of dividing burdens and benefits from the discussions of concrete cases employing the concept of yi and instead shows that Confucian ethical concerns are more attentive to what kinds of interpersonal relations are appropriate in specific circumstances. It questions the exclusive emphasis in (...)
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  8.  20
    The Concept of Yi (义) in the Mencius and Problems of Distributive Justice.Sor-Hoon Tan - 2014 - Australasian Journal of Philosophy 92 (3):489-505.
    This paper examines attempts to find a conception of justice in early Confucian contexts, focusing on the concept of yi in the Mencius. It argues against the approach of deriving principles of dividing burdens and benefits from the discussions of concrete cases employing the concept of yi and instead shows that Confucian ethical concerns are more attentive to what kinds of interpersonal relations are appropriate in specific circumstances. It questions the exclusive emphasis in justice-centred ethical discourse on assessing actions, and (...)
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  9.  19
    Beyond Elitism: A Community Ideal for a Modern East Asia.Sor-Hoon Tan - 2009 - Philosophy East and West 59 (4):537-553.
    It is often remarked that East Asian polities have been hierarchical and the “elite” category continues to figure prominently in works on Chinese society and politics. Many scholars believe that hierarchy and elitism are deeply rooted in Confucianism, which served as the state orthodoxy in imperial China and provided the “psycho-cultural construct” of the way of life in other East Asian cultural communities as well. It is therefore not surprising that some should believe that if modern Confucian societies are to (...)
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  10.  39
    China's Pragmatist Experiment in Democracy: Hu Shih's Pragmatism and Dewey's Influence in China.Sor-Hoon Tan - 2004 - Metaphilosophy 35 (1‐2):44-64.
  11.  29
    Imagining Confucius: Paradigmatic Characters and Virtue Ethics.Sor-Hoon Tan - 2005 - Journal of Chinese Philosophy 32 (3):409-426.
  12.  22
    Xunzi and Naturalistic Ethics.Sor-Hoon Tan - 2015 - Journal of Value Inquiry 49 (1-2):247-265.
    The ascendency of science in modern times makes it commonplace to accept that science presents the only true and correct image of reality. This has led to naturalization attempts in various domains, from epistemology, metaphysics, to philosophy of mind, and ethics. Naturalistic ethics may mean different things depending on what we consider natural. David Copp equates it with the empirical – emphasizing the relevance of empirical evidence to justification – while admitting that what is empirical is itself problematic.David Copp, Morality (...)
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  13.  98
    Beyond Liberal Democracy: A Debate on Democracy and Confucian Meritocracy.Fred Dallmayr, Chenyang Li, Sor-Hoon Tan & Daniel A. Bell - 2009 - Philosophy East and West 59 (4):523-523.
  14.  11
    Feminist Encounters with Confucius.Mathew Foust & Sor-Hoon Tan (eds.) - 2016 - Boston, USA: Brill.
    This collection contributes to current debates and explores new topics of engagement between Feminism and Confucius’s teachings, variously interpreted. Besides care ethics and role ethics, questions of gender oppression and education, it includes essays on epistemology and environmental ethics.
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  15.  24
    Responses to James Tully’s “Deparochializing Political Theory and Beyond”.Garrick Cooper, Charles W. Mills, Sudipta Kaviraj & Sor-Hoon Tan - 2017 - Journal of World Philosophies 2 (1):156-173.
    In their responses to James Tully’s article “Deparochializing Political Theory and Beyond,” Garrick Cooper, Charles W. Mills, Sudipta Kaviraj and Sor-hoon Tan engage with different aspects of Tully’s “genuine dialogue.” While they seem to concur with Tully on the urgency of deparochializing political theory, their responses bring to light salient issues which would have to be thought through in taking this project forward.
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  16.  54
    The Moral Circle and the Self: Chinese and Western Approaches.Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.) - 2003 - Open Court.
    This question is the theme uniting all these essays by lead Chinese and Western philosophers.
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  17.  54
    Confucian Democracy as Pragmatic Experiment: Uniting Love of Learning and Love of Antiquity.Sor-Hoon Tan - 2007 - Asian Philosophy 17 (2):141 – 166.
    This paper argues for the pragmatic construction of Confucian democracy by showing that Chinese philosophers who wish to see Confucianism flourish again as a positive dimension of Chinese civilization need to approach it pragmatically and democratically, otherwise their love of the past is at the expense of something else Confucius held in equal esteem, love of learning. Chinese philosophers who desire democracy for China would do well to learn from the earlier failures of the iconoclastic Westernizers, and realize that a (...)
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  18.  28
    From Cannibalism to Empowerment: An Analects-Inspired Attempt to Balance Community and Liberty.Sor-hoon Tan - 2004 - Philosophy East and West 54 (1):52-70.
    Developed here is a Confucian balance between two key democratic ideals, liberty and community, by focusing on the Confucian notion of li (ritual), which has often been considered hostile to liberty. By adopting a semiotic approach to li and relating it to recent studies of ritual in various Western disciplines, li's contribution to communication and its aesthetic dimension are explored to show how emphasizing harmony without sacrificing reflective experience and personal fulfillment renders li a concept of moral empowerment of free (...)
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  19.  28
    The Pragmatic Confucian Approach to Tradition in Modernizing China.Sor-Hoon Tan - 2012 - History and Theory 51 (4):23-44.
    This paper explores the Confucian veneration of the past and its commitment to transmitting the tradition of the sages. It does so by placing it in the context of the historical trajectory from the May Fourth attacks on Confucianism and its scientistic, iconoclastic approach to “saving China,” to similar approaches to China’s modernization in later decades, through the market reforms that launched China into global capitalism, to the revival of Confucianism in recent years. It reexamines the association of the Pragmatism (...)
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  20. Can There Be a Confucian Civil Society?Sor-Hoon Tan - 2003 - In Kim Chong Chong, Sor-Hoon Tan & C. L. Ten (eds.), The Moral Circle and the Self: Chinese and Western Approaches. Open Court.
  21. Review: Of Diversities and Comparisons .. [REVIEW]Sor-Hoon Tan - 2005 - Philosophy East and West 55 (1):111 - 124.
  22.  1
    8. Between Family and State: Relational Tensions in Confucian Ethics.Sor-Hoon Tan - 2017 - In Alan K. L. Chan (ed.), Mencius: Contexts and Interpretations. University of Hawaii Press. pp. 169-188.
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  23.  6
    Against Political Equality: The Confucian Case Written by Bai Tongdong [Book Review].Sor-Hoon Tan - 2021 - Journal of Chinese Humanities 6.
  24.  10
    The Confucian Philosophy of Harmony by Chenyang Li.Sor-Hoon Tan - 2015 - Philosophy East and West 65 (2):620-622.
  25. Of Diversities and Comparisons .. [REVIEW]Sor-Hoon Tan - 2005 - Philosophy East and West 55 (1):111 - 124.
  26.  28
    Olberding, Amy, Moral Exemplars in the Analects: The Good Person Is That: New York: Routledge, 2012, X + 232 Pages. [REVIEW]Sor-Hoon Tan - 2013 - Dao: A Journal of Comparative Philosophy 12 (2):261-265.
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  27.  29
    Political Implications of Confucian Familism.Antonio Rappa & Sor-Hoon Tan - 2003 - Asian Philosophy 13 (2 & 3):87 – 102.
    The family could be mobilized as a political resource for economic 'development'. What kind of family would be compatible with a knowledge-based economy? We argue that authoritarian Confucian familism is incompatible with the knowledge-based economy; but it is possible to construct a different model of the ideal Confucian family which will be compatible with such an economy: a family ideal that emphasizes internal strengths of relationships rather than building barriers to keep out 'undesirable influences', that advocates a respect for authority (...)
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  28.  20
    Teaching & Learning Guide For: Democracy in Confucianism.Sor-Hoon Tan - 2012 - Philosophy Compass 7 (9):665-668.
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  29.  30
    Experimental Democracy for China: Dewey’s Method.Sor-Hoon Tan - 2018 - In Steven Fesmire (ed.), The Oxford Handbook of Dewey. Oxford University Press.
    This chapter explores the relevance of Dewey’s philosophy of democracy for China within the context of Dewey’s historical visit to China and continuing debates about his influence among the Chinese. Dewey’s pragmatism illuminates certain problems in the contemporary discourses about China’s democratization, including questions whether Chinese culture is an obstacle to democratization and the strengths of a Deweyan approach to articulating a Confucian democracy that could work in China. Dewey’s emphasis on experimentation in social reforms and his fallibilism regarding the (...)
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  30.  9
    Ancient Chinese Thought, Modern Chinese Power.Sor-Hoon Tan - 2013 - Philosophy East and West 63 (1):105-108.
  31.  39
    Review of A Cloud Across the Pacific: Essays on the Clash Between Chinese and Western Political Theories Today by Thomas A. Metzger. [REVIEW]Sor-hoon Tan - 2008 - Philosophy East and West 58 (3):420-424.
  32.  38
    Confucian Political Ethics – by Daniel A. Bell: Book Reviews. [REVIEW]Sor-Hoon Tan - 2009 - Journal of Chinese Philosophy 36 (1):177-180.
  33.  20
    Introduction.Sor-Hoon Tan - 2012 - Comparative Philosophy 4 (1):3-6.
    This is the introduction to the content of the jounrnal's special issue (vol. 4 no. 1 / January 2013) celebrating the tenth anniversary of the International Society for Comparative Studies of Chinese and Western Philosophy (ISCWP), which includes five peer-reviewed articles by ISCWP members.
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  34. Contemporary Neo-Confucian Philosophy.Sor-Hoon Tan - 2008 - In Bo Mou (ed.), Routledge History of Chinese Philosophy. Routledge.
     
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  35. Book Review. [REVIEW]Sor-Hoon Tan - 2009 - Dao: A Journal of Comparative Philosophy 8:221-224.
    Huang, Junjie, and Jiang Yihua, eds., New Explorations of Public and Private Spheres: Comparison of East Asian and Western View Points 公私領域新探:東亞與西方觀點之比較 Taipei 臺北: National Taiwan University Press 國立台灣大學出版中心, 2005, 303 pages.
     
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  36. Democracy as Culture: Deweyan Pragmatism in a Globalizing World.Sor-Hoon Tan & John Whalen-Bridge (eds.) - 2008 - State University of New York Press.
    Explores the significance of Dewey’s thought on democracy for the contemporary world.
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  37. Democracy as Culture: Deweyan Pragmatism in a Globalizing World.Sor-Hoon Tan & John Whalen-Bridge (eds.) - 2009 - State University of New York Press.
    _Explores the significance of Dewey’s thought on democracy for the contemporary world._.
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  38. L’autorevole Confucio in un’età autoritaria.Sor-Hoon Tan - 2014 - Ágalma: Rivista di studi culturali e di estetica 28.
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  39. Politics as Ethics in Classical Confucianism and Dewey's Pragmatism.Sor-Hoon Tan - 2000 - Dissertation, University of Hawai'i
    For most contemporary liberals, politics concerns distribution in social arrangements based on consent, guided not by unified notions of the good life, but by notions of justice or rights prior to and neutral towards conceptions of the good. ;This liberal demarcation between politics and ethics assumes an ideal of individual autonomy that has little meaning to Confucianism. However, Confucianism is authoritarian. Confucianism views individuals and societies differently, but nevertheless avoids subordinating either to the other. Via communitarian critiques of liberal democracy (...)
     
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  40. The Crisis of Liberal Democracy and the Confucian Challenge: A Pragmatist Response.Sor-Hoon Tan - 2022 - Journal of Social and Political Philosophy 1 (1):14-29.
    In the current crisis of liberal democracy, Confucianism has been cited as offering superior alternative models of government. With the resources from Dewey’s Pragmatism, this paper defends democracy, which should not be equated to de facto liberal democracies, as desirable for Confucian societies. It examines the affinities between Confucian and Dewey’s conception of the person and community and argues for an understanding of democratic values that brings together Dewey’s democratic values and Confucian ideals of personal cultivation and virtuous governance.
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  41. Raymond Aron, The Dawn of Universal History. New York: Basic Books, 2003, 518 Pp.(Indexed). ISBN 0-465-00408-3, $22.00 (Pb). Linda A. Bell, Beyond the Margins: Reflections of a Feminist Philosopher. Albany: State University of New York Press, 2003, 245 Pp.(Indexed). ISBN 0-7914-5904-7, $17.95 (Pb). [REVIEW]E. Christian Brugger, Stella Chen, Carrie E. Reed, Cao Yuqing, Kim-Chong Chong, Sor-Hoon Tan & C. L. Ten - 2004 - Journal of Value Inquiry 38:433-435.
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  42.  29
    Review: Erin M. Cline, Confucius, Rawls, and the Sense of Justice. [REVIEW]Sor-Hoon Tan - forthcoming - Philosophical Explorations.
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  43.  29
    Li (Ritual/Rite) and Tian (Heaven/Nature) in the Xunzi: Does Confucian Li Need Metaphysics? [REVIEW]Sor-Hoon Tan - 2012 - Sophia 51 (2):155-175.
    Ritual (li) is central to Confucian ethics and political philosophy. Robert Neville believes that Chinese Philosophy has an important role to play in our times by bringing ritual theory to the analysis of global moral and political issues. In a recent work, Neville maintains that ritual ‘needs a contemporary metaphysical expression if its importance is to be seen.’ This paper examines Neville's claim through a detailed study of the ‘ethics of ritual’ in one of the early Confucian texts, the Xunzi. (...)
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  44.  6
    Does Xunzi’s Ethics of Ritual Need a Metaphysics?Sor-Hoon Tan - 2016 - Journal of Religious Philosophy 75.
    Contemporary philosophers working on Chinese Philosophy, Confucianism in particular, disagree about the status of metaphysics in early Confucianism. Some maintain that metaphysics are absent by pointing to the overwhelming emphasis on practical concerns – ethical and political – in the early Confucian texts. Others insist that even if there were no explicit metaphysical discussion or theorizing, metaphysical assumptions are inevitable. However do these assumptions point to one definite metaphysical system, or are they so vague and ambiguous that different mutually incompatible (...)
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  45.  46
    Experience as Art.Sor-Hoon Tan - 1999 - Asian Philosophy 9 (2):107 – 122.
    Chinese philosophy views experience as intrinsically aesthetic. This world view could be elucidated through a consideration of John Dewey's aesthetics and features of Chinese art. Dewey's philosophy of art starts with an understanding of experience as 'live processes' of living creatures interacting with their environment. Such processes are autopoietic in being self-sustaining, ever-changing, capable of increasing complexity, capable of generating novelty, direction and progress on its own. Its autopoietic character is a precondition of the aesthetic in the process of experience. (...)
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  46.  43
    Karyn Lai, Learning From Chinese Philosophies: Ethics of Independent and Contextualised Self , Aldershot, UK: Ashgate, 2006, 218 Pp., ISBN: 0754633829, Hb. [REVIEW]Sor-Hoon Tan - 2007 - Sophia 46 (1):99-102.
    Learning from Chinese Philosophies explores early Confucianism and Daoism in order to engage today’s problems. By bringing into thoughtful play Confucian ideas of self and society and Daoist understanding of situated self, the author uses the debate between the two philosophies to argue for her understanding of Confucian moral thinking and Daoist metaethics. According to Lai, Daoist metaethics question dichotomous frameworks and discuss the unity of opposites enabling dynamic interplay of nonantagonistic polarities. Lai not only rejects comparisons of Confucianism to (...)
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  47.  18
    Review of Relativism and Beyond by Yoav Ariel; Shlomo Biderman; Ornan Rotem. [REVIEW]Sor-Hoon Tan - 2007 - Philosophy East and West 57 (4):603-607.
  48.  33
    Cultural Crossings Against Ethnocentric Currents: Toward a Confucian Ethics of Communicative Virtues.Sor-Hoon Tan - 2005 - International Philosophical Quarterly 45 (4):433-445.
    Despite contemporary Confucianism’s aspirations to be a world philosophy, there is an ethnocentric strand within the Confucian tradition, most glaringly exemplified in Han Yu’s attacks on Buddhism. This paper re-assesses Confucian ethnocentrism in the context of contrary practices that indicate a more pragmatic attitude among Confucians toward cross-cultural interactions. It argues that while the ethnocentric tendency serves as constant reminder of the need for vigilance, and recognition of the difficulties of crossing cultural boundaries, there are nevertheless resources within Confucianism for (...)
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  49.  40
    Book Reviews. [REVIEW]Zain Ali, Max Charlesworth, Hans-Georg Moeller, Christopher W. Gowans, Shalom Goldman, Dmitry A. Olshansky, Sor-Hoon Tan & Patrick Hutchings - 2005 - Sophia 44 (2):71-87.
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  50.  20
    Of Diversities and Comparisons..Sor-Hoon Tan - 2005 - Philosophy East and West 55 (1):111-124.
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