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  1.  23
    The End of Comparative Philosophy and the Task of Comparative Thinking: Heidegger, Derrida, and Daoism.Steven Burik - 2009 - State University of New York Press.
    A work of and about comparative philosophy that stresses the importance of language in intercultural endeavors.
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  2.  13
    Comment on "Comparative Philosophy: In Response to Rorty and Macintyre" by Rui Zhu.Steven Burik - 2017 - Philosophy East and West 68 (1):266-270.
    The brief response by Rui Zhu provides an interesting take on the perennial problem of what comparative philosophy is or should be. While Zhu makes some interesting observations about and suggestions for comparative philosophy, he chooses contributions to the thinking about the possibilities and methodologies of comparative philosophy that are rather old, though, and my first wonder is: why these two papers, and not more recent contributions to the development of the methodology of comparative philosophy, as can be found in (...)
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  3.  13
    Sinologism: An Alternative to Orientalism and Postcolonialism.Steven Burik - 2015 - Philosophy East and West 65 (3):997-999.
    At the end of the book, Gu defines Sinologism as an undeclared but tacitly administered institutionalization of the ways of observing China from the perspective of Western epistemology that refuses, or is reluctant, to view China on its own terms, and of doing scholarship on Chinese materials and producing knowledge on Chinese civilization in terms of Western methodology that tends to disregard the real conditions of China and reduce the complexity of Chinese civilization into simplistic patterns of development modelled on (...)
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  4.  7
    Darkness and Light: Absence and Presence in Heidegger, Derrida, and Daoism.Steven Burik - 2019 - Dao: A Journal of Comparative Philosophy 18 (3):347-370.
    The light metaphor is a perpetual favorite for philosophers, both East and West. I seek to revaluate its opposite, darkness. I claim that there are good reasons to favor darkness over light, or at least to not see them as mutually incompatible or in hierarchical fashion. In recent Western philosophy, both Heidegger and Derrida argue that what the light metaphor represents, the promise of clarity and objectivity, is exactly what makes Western metaphysics problematic. In Chinese philosophy, classical Daoism offers a (...)
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  5.  65
    Thinking on the Edge: Heidegger, Derrida, and the Daoist Gateway ( Men 門).Steven Burik - 2010 - Philosophy East and West 60 (4):499-516.
    Beware of the abysses and the gorges, but also of the bridges and the barriers.It is fair to say that many philosophical interpretations of the Daoist classics have proceeded, or continue to proceed, to read into these works the quest for a transcendental, foundational principle, a permanent moment of rest beyond the turmoil of ever-changing things. According to this interpretation the Daoist sages are those who have for all time found this metaphysical ground of all things—"The Way" (dao 道)—and who (...)
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  6.  9
    Is There Imagination in Daoism?: Kant, Heidegger, and Classical Daoism and the Rethinking of Imagination and Thinking in Images.Steven Burik - 2018 - In Hans-Georg Moeller & Andrew Whitehead (eds.), Imagination: Cross-Cultural Philosophical Analyses. Bloomsbury Academic.
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  7. The End of Comparative Philosophy and the Task of Comparative Thinking: Heidegger, Derrida, and Daoism.Steven Burik - 2010 - State University of New York Press.
    _A work of and about comparative philosophy that stresses the importance of language in intercultural endeavors._.
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  8.  18
    Polemos and Dao: Conflict and Harmony in Heidegger and Zhuangzi.Steven Burik - unknown
    Using Heidegger‘s reinterpretation of Heraclitus' polemos and Zhuangzi's ideas of dao, struggle and sorting of differences, I will argue for a reinterpretation of notions of conflict and harmony in the two thinkers. Heidegger's Auseinandersetzung and Zhuangzi's famous 'sorting which evens things out', the seminal second chapter of the book Zhuangzi, suggest that harmony lies not in overcoming differences, but exactly in making difference and diversity central. I start with an exposition of how Heidegger understands logos and polemos in radically different (...)
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  9.  12
    Opening Philosophy to the World: Derrida and Education in Philosophy.Steven Burik - 2009 - Educational Theory 59 (3):297-312.
    In this essay, Steven Burik discusses Jacques Derrida's position with regard to the place of education in philosophy within the university system, and then relates these thoughts to comparative philosophy. Philosophers find themselves constantly having to defend philosophy and the importance of teaching philosophy against pressure from the powers that be. Burik contends that the argument Derrida set forth to “protect” philosophy entails a double bind: Derrida emphasized the value and importance of philosophical thinking while at the same time criticizing (...)
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  10.  3
    Subverting Institutions: Derrida and Zhuangzi on the Power of Institutions.Steven Burik - 2019 - Journal of World Philosophies 4 (1):102-120.
    This paper shows how both Jacques Derrida and Zhuangzi use their respective ways of subverting philosophical systems, by and large through language systems, to arrive at an subversion of political power or political systems or institutions. Political institutions are presented as including more general institutions such as the media, press, and academic and other kinds of institutions that influence the way our societies function, the way we live, work, and think. The paper first highlights the similarities and differences in the (...)
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  11.  27
    Book Review: Chinese and Buddhist Philosophy in Early Twentieth-Century German Thought by Eric S. Nelson. [REVIEW]Steven Burik - unknown
    Eric Nelson has written a very comprehensive study of the reception of Chinese and EasternBuddhist philosophy in Western thought, with a special focus on the German thinkers of theearly twentieth century. Nelson shows great erudition in bringing together a wide variety ofthinkers from both East and West, including importantly some lesser known, but very relevantthinkers from both the Western tradition and Eastern philosophy. Although Nelson focusesmostly on the encounters and interactions between German philosophers and Chinese thinkers,his aim with this commendable (...)
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  12.  6
    Comparative Resources: Continental Philosophy and Daoism.Steven Burik - 2016 - Journal of Daoist Studies 9:18-48.
    I argue that continental philosophical resources are more appropriate for comparative philosophy regarding classical Daoism since they in various ways challenge the dominant metaphysical orientation of Western thought and give us a better and more appropriate vocabulary to make sense of important Daoist ideas within the confines of Western languages. Since classical Daoism is largely non-metaphysical or at least not metaphysical in the same way as the Western history of philosophy is, it makes sense that those within the Western tradition (...)
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  13.  19
    Logos and Dao Revisited: A Non-Metaphysical Interpretation.Steven Burik - 2017 - Philosophy East and West 68 (1):23-41.
    Where can I find a man who has forgotten words, so I can have a word with him?Why another article on logos and dao 道? Is it not the case that enough scholars have looked into the similarities between the term logos and the notion of dao? Although it may seem so, I will argue that when another perspective is employed, logos and dao might fruitfully be compared on a different level from the one used by most of these comparisons. (...)
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  14.  3
    Wisdom as Realisation: Heidegger and Zhuangzi on Belonging in the World.Steven Burik - 2016 - In Hans-Georg Moeller & Andrew Whitehead (eds.), Wisdom and Philosophy: Contemporary and Comparative Approaches. Bloomsbury Academic.
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  15.  49
    Self and Other: Continental and Classical Chinese Thought.Steven Burik - 2010 - Philosophy Compass 5 (9):735-744.
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  16.  25
    Derrida and Comparative Philosophy.Steven Burik - 2014 - Comparative and Continental Philosophy 6 (2):125-142.
    This article argues that Derrida’s thinking is relevant to comparative philosophy. To illustrate this, at various stages classical Daoism is compared with Derrida’s thought, to highlight Derrida’s “applicability” and to see how using Derrida can contribute to new interpretations of Daoism. The article first looks into Derrida’s engagement with non-Western thought, and then proceeds to his extensive work regarding language and translation, comparing this with views on classical Chinese language and translation of key Daoist characters. It then explores Derrida’s efforts (...)
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  17.  16
    Invaluable Justice: Heidegger, Derrida, and Daoism on Thinking of Values and Justice.Steven Burik - unknown
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  18.  8
    Self and Other: Similarities in Continental and Chinese Philosophy.Steven Burik - unknown
    Traditionally, metaphysical notions of self and other presuppose a dualism that underlies much of Western philosophy. This dualism is opposed by accounts of self and other in recent continental philosophy and classical Chinese philosophy, which I compare. I argue that the self is seen in continental and Chinese thought as embedded in relations and language, and not as transcendent or prior in the metaphysical sense to them. I argue for this by focussing on three themes: self and language, self as (...)
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  19.  7
    Heidegger und das Ostasiatische Denken ed. by Alfred Denker etal.Steven Burik - 2015 - Philosophy East and West 65 (1):341-344.
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