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  1. Der antike Legismus – eine Quelle des modernen chinesischen Totalitarismus?Heiner Roetz - 2015 - In Harro von Senger & Marcel Senn (eds.), Maoismus oder Sinomarxismus? Franz Steiner Verlag. pp. 75–99.
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  2. Waging a Demographic War: Chapter 15, “Attracting the People,” of The Book of Lord Shang Revisited.Yuri Pines - 2023 - Bochumer Jahrbuch Zur Ostasienforschung 46:102-123.
    The chapter "Attracting the People" ("Lai min") of The Book of Lord Shang (Shangjun shu) was composed ca. 255-251 B.C.E. At that point, the Qin leaders were frustrated: despite a series of military victories, Qin was still unable to subjugate its eastern neighbors. The chapter's author suggests that to attain final success, Qin must shift its attention from the battlefield to a demographic balance of power with its rivals. To attract immigrants from the overpopulated states of Han and Wei, Qin (...)
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  3. Power in Shangjun shu: A Linguistic Perspective.Paul R. Goldin - 2023 - Bochumer Jahrbuch Zur Ostasienforschung 46:45-58.
    Shangjun shu, a text that is especially rich in nuanced keywords, coordinates different types of power in significant sequences. Comprehending the philosophy of the text therefore requires comprehending the semantics and etymologies of these keywords. The present article is not a comprehensive discussion of power in Shangjun shu but affords a glimpse of the value of historical linguistics for a deeper understanding of philosophy and conceptual history.
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  4. Warfare Ethics in Comparative Perspective: China and the West.Sumner B. Twiss, Ping-Cheung Lo & Benedict S. B. Chan (eds.) - 2024 - London: Routledge.
    This volume explores East Asian intellectual traditions and their influence on contemporary discussions of the ethics of war and peace. Through cross-cultural comparison and dialogue between East and West, this work charts a new trajectory in the development of applied ethics. A sequel to the volume Chinese Just War Ethics, it expands the range of the earlier work and includes attention to Japan and other Eastern and Western traditions for contrastive reflection and engages with the full range of Chinese intellectual (...)
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  5. Fanaticism in Classical Chinese Philosophy.Eirik Lang Harris - 2023 - In Paul Katsafanas (ed.), Fanaticism and the History of Philosophy. London: Rewriting the History of Philosophy. pp. 51-64.
    In early Chinese philosophical discussions, a range of prominent philosophers developed conflicting moral and political philosophies and evinced, at times, a certitude of the correctness of their views that leave the reader with the strong impression that no evidence could be proffered that would lead to a chance of these views. Furthermore, in a wide variety of ways, acting on any of these views requires both substantial and comprehensive changes in one’s actions and values in both the personal and political (...)
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  6. 卫礼贤与“道”——《中国哲学导论》中“道”的一词多译之探究 [Richard Wilhelm and "Dao": The Five Translations of "Dao" in Chinese Philosophy: An Introduction].David Bartosch & Bei Peng - 2022 - Guowai Shehui Kexue 国外社会科学 Social Sciences Abroad 354 (6):180-188.
    本文通过对德国著名汉学家、翻译家卫礼贤的最后一部哲学论著《中国哲学导 论》(1929)的翻译和研究,整理归纳了卫礼贤对中国哲学的核心词“道”的五种不同译法, 深入剖析了他如何用“一词多译”的方法,对中国哲学史上不同文本、不同哲学家、不同时代 及不同思想维度中的“道”进行诠释。同时,本文以术语学(Terminologie)为研究方法,聚焦 于卫礼贤用来翻译“道”的几个德语哲学术语,并对这些词汇进行溯源。以此为切入点, 本文 分析了卫礼贤作为对中国哲学与德国哲学均有深刻理解的汉学家,有意识地从跨文化比较哲学 的角度出发,将“道”转换为德国哲学中与之相匹配的哲学概念,并将其介绍给德国思想界的 路径。重新审视卫礼贤对“道”的“一词多译”,在加强当今中外文化互鉴和中文著作外译方面 具有积极且重要的作用。[This contribution is based on the translation and study of the book Chinesische Philosophie: Eine Einführung (Chinese Philosophy: An Introduction, 1929). It is the last philosophy-related work by the famous German sinologist and translator Richard Wilhelm. The article provides a compilation, summary, and in-depth analysis concerning Wilhelm's handling of the translation of "Dao", the "Urwort" (Heidegger) of Chinese philosophy. The study provides insight into how Wilhelm has used a poly-perspective method to (...)
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  7. Fa jia dai biao ren wu jie shao.Zi Gu - 1974 - Henan sheng xin hua shu dian fa xing.
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  8. Fa chia fan Kʻung pʻi ju ti tou cheng.Yüan-kʻuei Feng - 1974 - Edited by Lo, I.-chün & [From Old Catalog].
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  9. Shenzi san zhong he zhi: fu yi wen.Dao Shen - 1975 - Taibei Shi: Guang wen shu ju. Edited by Maoshang Shen.
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  10. Fa chia jen wu chi chʻi chu tso chien chieh.Li Chʻi - 1976
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  11. Fa, shu, hsi.Ryūzō Okamoto - 1979 - Edited by Jishan Tan.
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  12. Fa jia zhe xue ti xi zhi gui.Gongwei Huang - 1983 - Taibei Shi: Taiwan shang wu yin shu guan.
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  13. Fa jia zhe xue.Zhengmin Yao - 1984 - Taibei Shi Shilin qu: Zong jing xiao San min shu ju.
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  14. Shang jun shu zhu zi suo yin =.D. C. Lau, Fangzheng Chen & Yang Shang (eds.) - 1992 - Hisanggang: Shang wu yin shu guan.
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  15. Ping xi ben bai hua Han Feizi.Ning Wang (ed.) - 1992 - [Peking]: Xin hua shu dian shou du fa xing suo fa xing.
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  16. Han Fei zhi zhu shu ji si xiang.Liangshu Zheng - 1993 - Taibei Shi: Taiwan xue sheng shu ju.
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  17. "Han Feizi" jing hua yi ping.Jue Zhang - 1993 - Beijing: Xinhua shu dian Beijing fa xing suo fa xing. Edited by Fei Han.
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  18. "Kanpishi" no shisōshiteki kenkyū.Michinao Mozawa - 1993 - Tōkyō: Kindai Bungeisha. Edited by Fei Han.
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  19. Han Feizi di wang shu.Xingdou Hu - 1993 - Taiyuan: Shanxi sheng xin hua shu dian fa xing. Edited by Fei Han.
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  20. Bai hua Shang jun shu, Han Feizi.Yang Shang - 1994 - Changsha: Hunan sheng Xin hua shu dian jing xiao. Edited by Zhang Jue, Chuanshu Li & Fei Han.
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  21. Han Feizi bai hua jin yi =.Fei Han - 1994 - [Peking]: Zhongguo shu dian. Edited by Yadong Li.
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  22. Han Fei zhe xue yan jiu.Boyuan Gao - 1994 - Taibei Shi: Wen jin chu ban she. Edited by Fei Han.
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  23. Zhongguo fa jia.Donghai Wei - 1996 - Beijing Shi: Zong jiao wen hua chu ban she.
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  24. Han Feizi di zhi hui. Qiupu - 1996 - Taibei Shi: Guo jia chu ban she.
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  25. (3 other versions)Han feizi.Fei Han - 1995 - Beijing: Beijing yan shan chu ban she. Edited by Ying-Chʻu[From Old Catalog] Ling.
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  26. Developing Political Realism: Some Thoughts from Classical China.Eirik Lang Harris - 2023 - In Amber L. Griffioen & Marius Backmann (eds.), Pluralizing Philosophy’s Past: New Reflections in the History of Philosophy. Springer Verlag. pp. 63-76.
    While most discussions of political realism in the West draw their inspiration from thinkers such as Thucydides, Machiavelli, and Hobbes, they were far from the only political theorists developing such an approach. Rather, we see realist approaches to politics not only in a vast array of European thinkers throughout history, but also in in a diverse range of non-European traditions. From Kautilya’s 2nd c. BCE Sanskrit classic to the eponymously named Han Feizi from China, a variety of realist visions were (...)
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  27. Chinese Philosophy.Paul van Els - 1992 - In Harry Willemsen (ed.), Woordenboek filosofie. Assen: Uitgeverij Van Gorcum. pp. 90–91.
    van Els, Paul. "Chinese filosofie" (Chinese Philosophy). In: Woordenboek filosofie, edited by Harry Willemsen and Peter de Wind, 90–91. Antwerpen & Apeldoorn: Garant, 2015.
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  28. Anecdotes in Early China.Paul van Els & Sarah A. Queen - 2017 - In Paul van Els & Sarah Ann Queen (eds.), Between History and Philosophy: Anecdotes in Early China. Albany, NY, USA: State University of New York Press. pp. 1–37.
    This paper introduces the first English-language book-length study to focus on the rhetorical function of anecdotal narratives across several literary genres of early China. In this volume we seek to clarify the nature and function of early Chinese anecdotes by raising the following questions: What are their characteristic features? What are their generic boundaries, that is to say, how do they relate to other types of narrative? What degree of historical authenticity do they display? How malleable were the stories? What (...)
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  29. (1 other version)Timing and Rulership in Master Lu's Spring and Autumn Annals.James Daryl Sellmann - 2002 - Albany NY: SUNY Press.
    Explores proper timing and the arts of rulership in the work that inspired China's first emperor.
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  30. (1 other version)Timing and Rulership in Master Lu's Spring and Autumn Annals (LUshih chunqiu).James Daryl Sellmann - 2002 - Albany, NY, USA: SUNY Press.
    The Lüshi chunqiu was written for and inspired the king who united the warring state to become China's first emperor in 221 BCE. This book explicates the concept of "proper timing," proposing that it helps bring unity to the diverse eclectic content of the text. The book analyzes the roles of human nature, the justification for the existence of the state, and the significance of personal, historical and cosmic timing. An organic instrumental position emerges from the diverse theories contained in (...)
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  31. The Legalist School and its Influence upon Traditional Chinese Law.Geoffrey MacCormack - 2006 - Archiv für Rechts- und Sozialphilosophie 92 (1):59-81.
    The Legalists were a group of statesmen and writers in China (mainly fourth and third centuries BC) who advocated in their practice and writings the use of law as the principal instrument of government. They understood law in the Austinian sense of orders, stipulating punishments or rewards, issued by the ruler to his subjects. Emphasis was placed upon the fact that punishments should be severe and deterrent, that official should be accountable under the law for the correct performance of their (...)
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  32. Shen Pu-Hai: A Secular Philosopher of Administration.Herrlee G. Creel - 1974 - Journal of Chinese Philosophy 1 (2):119-136.
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  33. Legalism as Legal Positivism?Henrique Schneider - 2008 - Proceedings of the Xxii World Congress of Philosophy 40:163-168.
    The Rule of law often is considered to be a criterion for legal positivistic thinking. According to this maxim: can the Chinese Legalistic thinking of Shang Yang and Han Fei be considered as a sort of Legal Positivism? There are many positions shared by both, like the idea of a positive law or the binding character of the law despite of person and sympathies or even the concept of the law as a system. There is, however a important difference between (...)
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  34. The Ideas of Human Nature in Early China.Guo Yi - 2015 - In R. A. H. King (ed.), The Good Life and Conceptions of Life in Early China and Graeco-Roman Antiquity. Boston: De Gruyter. pp. 93-116.
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  35. Chinese Thought; From Confucius to Mao Tsê-tungChinese Thought; From Confucius to Mao Tse-tung.E. H. S. - 1960 - Journal of the American Oriental Society 80 (2):189.
  36. The Shenzi Fragments: A Philosophical Analysis and Translation.Eirik Lang Harris - 2016 - New York: Columbia University Press. Edited by Dao Shen.
    The Shenzi Fragments is the first complete translation in any Western language of the extant work of Shen Dao (350–275 B.C.E.). Though his writings have been recounted and interpreted in many texts, particularly in the work of Xunzi and Han Fei, very few Western scholars have encountered the political philosopher's original, influential formulations. This volume contains both a translation and an analysis of the Shenzi Fragments. It explains their distillation of the potent political theories circulating in China during the Warring (...)
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  37. Aspects of Shen Dao's Political Philosophy.Eirik Lang Harris - 2015 - History of Philosophy Quarterly 32 (2):217-234.
    Even among those who work in the field of early Chinese philosophy,the name Shen Dao (慎到, ca. 360–285 BCe) rarely calls to mind much of interest, and what it does call up are often simply depictions of him in several of the more famous texts of the time: in the Han Feizi as an advocate of positional power; in the Xunzi as being blinded by a focus on laws; or in the Zhuangzi as one who wished to discard knowledge. Few (...)
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  38. (2 other versions)Han Feizi ji jie.Xianshen Wang & Fei Han - 1896 - [n.p.]: Zhonghua shu ju. Edited by Hsien-shên Wang.
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  39. 近代中国的自然权利观.Ming Zhao - 2003
    本书对近世“人”的发现及其意义、“公理”世界观下的权利意识以及国家正当理念的重构等三大部分内容均进行了祥述。.
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  40. Xian Qin San Jin di Qu de She Hui Yu Fa Jia Wen Hua Yan Jiu.Youzhi Zhang - 2002
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  41. Fa jia zhi mou.Longhai Chen - 2001 - Jiayi Shi: Qian yu qi ye she chu ban bu.
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  42. Hoka Shiso No Genryu.Banroku Otsuka - 1980 - Sanshin Tosho.
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  43. Zhongguo fa jia zhe xue.Zanyuan Wang - 1989 - Taibei Shi: Zong jing xiao San min shu ju.
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  44. (2 other versions)Kongzi yu Zhongguo zhi dao =.Herrlee Glessner Creel & Zhuancheng Gao - 1996 - Zhengzhou Shi: Da xiang chu ban she. Edited by Zhuancheng Gao.
    本书共分十六章, 包括研究孔子的依据, 孔子时代的中国, 生平事迹, 弟子们, 学者, 哲学家, 改革者, 从人到神, 儒学与西方民主, 孔子与中华民国等内容.
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  45. Zhongguo fa jia.Kangsheng Xu, Zhongguo Wen Hua Shu Yuan & Dong Fang Ying Shi Ji Tuan - 1992 - [Peking]: Xin hua chu ban she.
    论述了春秋时期法家思想的萌芽和先驱人物,战国前期和中期和法家学派的形成与勃兴,战国末期法家学派思想的总结与秦王朝法家政治的终结及法家思想对后世的影响。.
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  46. Reconsidering Legalism.Robin West - unknown
    This essay is in the spirit of a friendly amendment. I have found Shklar's central arguments to be more compelling every time I have reread this book over the last twenty years. Nevertheless, I want to argue in this essay that in spite of Legalism's strengths, Shklar's core anthropological claim about the profession - more often asserted, rather than argued, throughout the book - that legalism, the attitudinal glue that binds lawyers professionally, consists of a commitment to the morality of (...)
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  47. Don't think about it legalism and legality.Zénon Bankowski - 1993 - Rechtstheorie. Beiheft 15:27-45.
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  48. Introduction: Han Fei and the Han Feizi.Paul R. Goldin - 2012 - In Paul Goldin (ed.), Dao Companion to the Philosophy of Han Fei. New York: Springer. pp. 1--21.
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  49. The Legalist concept of history.Derk Bodde - 1975 - Chinese Studies in History 8 (1-2):311-315.
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  50. Han Feizi zhe xue xin tan.Huijuan Chen - 2004 - Taibei Shi: Wen shi zhe chu ban she.
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1 — 50 / 229