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  1.  16
    A contextual review of the Nei_ 內 (internality) / Wai 外 (externality) debate in the _Mencius.Yuzhou Yang - 2023 - Asian Philosophy 33 (4):347-362.
    The debate between Mencius 孟子 (c. 372-c. 289 B.C.) and his contemporary, Gaozi 告子, regarding the theme of ren nei yi wai 仁內義外 (internal compassion versus external propriety) in the Mencius has alwa...
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  2.  13
    Ames, Roger T., Human Becomings: Theorizing Persons for Confucian Role Ethics: Albany: State University of New York Press, 2021, ix + 421 pages.Yuzhou Yang - 2022 - Dao: A Journal of Comparative Philosophy 21 (2):317-320.
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  3.  19
    Ren 仁 (Humaneness) and Li 禮 (Ritual) in a painting metaphor from the perspective of contextual individuality.Yuzhou Yang - 2022 - Asian Philosophy 32 (1):88-103.
    ABSTRACT The contextual dimension of ren or li is celebrated in English studies of Confucian ethics. However, it often gives way to the issue of individual practice in studies concerning the relationship between ren and li due perhaps to an excessive focus on personal moral development. Inspired by a painting metaphor from the Analects, the present study reassesses this unbalanced approach to the ren-li relationship through the proposed theme of contextual individuality. In the wake of relationally constituted individuality in Confucian (...)
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  4.  19
    Ren 仁 (Humaneness) and Li 禮 (Ritual) in a painting metaphor from the perspective of contextual individuality.Yuzhou Yang - 2021 - Asian Philosophy 32 (1):88-103.
    The contextual dimension of ren or li is celebrated in English studies of Confucian ethics. However, it often gives way to the issue of individual practice in studies concerning the relationship be...
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  5.  30
    The Transformation of Aesthetic Ren 仁 to Moral Ren 仁: A Practical and Contextual Perspective.Yuzhou Yang - 2019 - Philosophy East and West 69 (1):239-254.
    In the Analects, Confucius portrays himself as a transmitter instead of a maker, which raises a question about the concept of ren: If ren is an idea transmitted by Confucius from his predecessors, then why is it so hard to convey its meaning?1 Is it because the meaning has been lost in the transmission, or because Confucius is not an ordinary transmitter? An ordinary transmitter may just relay messages from one dimension of space and/or time to another, whereas a transmitter (...)
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