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Summary Chinese philosophy is built on the metaphysical assumption that qi (traditionally translated as “material force” or “vital energy”) pervades the Universe and all things are composed of qi. This ontology leads to a conception of the world as an organic whole, in which everything is interconnected – from nature to the human world, from inorganic objects to sensible things. Chinese philosophers had a purely this-worldly concern; their goal was to improve on the world given. Originated in the primitive form of nature worship, ancient Chinese developed a sense of admiration and affection towards the natural world around them. This religious spirit prompted a philosophical pursuit of the order of the universe and the ontological foundation for all existence. Ancient Chinese thinkers had an intense desire to find the best way to make the right political decisions, to alleviate social problems, and to properly conduct themselves. Sociopolitical philosophy and ethics are thus the two core areas in Chinese philosophy. At the same time, since social structure, political polity and human conduct should all cohere with the cosmic order, Chinese philosophy is fundamentally rooted in its cosmology. This cosmology is manifested mostly in the philosophy of the Yijing. Chinese cosmology is built on the belief that there is a cosmic order or cosmic pattern, which serves not only as the source for all existence, but also as the governing rule for all cosmic developments. This pattern was commonly referred to as ‘Dao’ by ancient philosophers. The pursuit ofDao would become an ultimate goal shared by all Chinese philosophers. Under the holistic cosmic picture, the cosmic order also governs human affairs. Consequently, Dao takes on a normative connotation: it signifies the right way for human affairs and the normative principle for human conduct. In this sense, Daostands for the highest moral precept for human beings. There are three main branches in Chinese philosophy – Confucianism, Daoism and Buddhism. Each school has its distinct answer to the quest of ultimate reality and the roles humans should play in this world. To educate others what constitutes virtue and to inspire others to act in accordance with Dao, was thus the self-assigned mission for most Chinese philosophers.
Key works The first systematic introduction to Chinese philosophy is the two-volume set Fung Yu-lan 1997, first published in the 1930s. This book is arguably the most influential introduction to the history of Chinese philosophy, even though some of Fung’s analyses are often contested by contemporary Chinese scholars. The two-volume set has been translated into English by Derk Bodde (Feng & Bodde 1952). A condensed and more accessible version of Fung’s History is also translated by Derk Bodde (Feng 1948). Among Chinese scholars, Lao 2005’s thee-volume (in four books) set is widely respected and frequently consulted. A more recent and analytic introduction to Chinese philosophy is Liu 2006. This book does not cover the history of Chinese philosophy beyond Chinese Buddhism, however. Mou 2009 has a more comprehensive coverage of all eras in the history of Chinese philosophy, but at the cost of sacrificing philosophical details. For readers who cannot read primary Chinese texts, Chan 1963 is a good source of representative selections of Chinese philosophical works.
Introductions

Chan 1963 provides a comprehensive coverage and fairly representative selections of all major philosophers or philosophical schools in Chinese history. The editor provides succinct introductions for each selection. It is a must-have sourcebook for scholars who can read only English, even though the old-fashioned Wade-Giles spelling of Chinese names in this book could create confusion for beginners.  

Feng & Bodde 1952 provides a comprehensive coverage of various schools in the history of Chinese philosophy. At times, the introduction is packed with quotes, with little analysis. It is nonetheless an authoritative introduction to this date.

Feng 1948 is not just an abridgment of Feng & Bodde 1952. Fung wrote this short history with the aim to give a complete picture of Chinese philosophical history in a nutshell. This book is far more accessible and interesting than Feng & Bodde 1952. Originally published in New York: Macmillan, 1948.

Lao Ssu-Kwang勞思光, Xinbian Zhongguo Zhexue Shi新編中國哲學史. 3 volumes. Guangxi, China: Guanxi shifandaxue chubanshe, 2005.

There is no English translation of this three-volume set. This is a revised version of Lao’s famed History of Chinese Philosophy (Zhongguo zhexue shi 中國哲學史), originally published in Hong Kong: Youlian chubanshe, 1968. Lao’s History provides detailed logical analysis of the philosophical problems and theories of all the schools covered in this book. It is widely referred to by Chinese scholars.

Liu 2006 provides an up-to-date introduction to Chinese philosophy in the analytic style. In its analysis of primary texts, it also reflects topics and discourses on Chinese philosophy in contemporary scholarship in English. The scope of this book covers classical philosophical schools and four major schools in Chinese Buddhism.

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  1. (3 other versions)Xunzi. Xunzi - 1936 - Edited by Liang Yang.
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  2. (2 other versions)Denshūroku.Yangming Wang - 1936 - Tōkyō: Iwanami Shoten. Edited by Jun Yamada & Naoji Suzuki.
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  3. (1 other version)A history of Chinese philosophy.Youlan Feng - 1937 - Peiping,: H. Vetch. Edited by Derk Bodde.
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  4. (1 other version)Mo xue yuan liu.Shouchu Fang - 1937
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  5. (1 other version)The wisdom of Confucius. Confucius - 1943 - New York,: The Modern Library. Edited by Yutang Lin, Qian Sima, Hongming Gu & Jeanyee Wong.
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  6. (1 other version)Xin yuan dao.Youlan Feng - 1946
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  7. Wang, Kun 王堃, Kun Way-making and Positive Absence: Confucian Thinking on Feminine Gender Interpretation 坤道與空闕: “女性” 的詩性正名.Xin Zhao - forthcoming - Dao: A Journal of Comparative Philosophy:1-5.
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  8. Polarität in der chinesischen Philosophie.Siegbert Hummel - 1949 - Leipzig: O. Harrassowitz.
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  9. (3 other versions)Zhongguo chuan tong si xiang zong pi pan.Shangsi Cai - 1950
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  10. Sagesse chinoise et philosophie chrétienne.Henri Bernard - 1950 - Paris,: Cathasia.
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  11. (1 other version)A history of Chinese philosophy.Youlan Feng - 1952 - Princeton,: Princeton University Press. Edited by Derk Bodde.
    1. The period of the philosophers from the beginnings to circe 100 B. C.--2. The period of classical learning from the second century B. C. to the twentieth century A. D.
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  12. (1 other version)Chung-kuo ssŭ hsiang shih.Mu Chʻien - 1952
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  13. (3 other versions)Zhongguo chuan tong si xiang zong pi pan.Shangsi Cai - 1970 - [Shanghai]: Tang di chu ban she.
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  14. (1 other version)Chūgoku shisōshi.Jōken Katō (ed.) - 1952 - Tōkyō: Tōkyō Daigaku Shuppankai.
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  15. (1 other version)Kʻung-tzŭ hsüeh shuo hsin lun.Chien-fu Chʻên - 1953
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  16. (1 other version)Pi pan Hu Shi de shi yong zhu yi zhe xue.Ruxin Zhang - 1955
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  17. (1 other version)Bi jiao Zhong Ri Yangming xue.Junmai Zhang - 1955 - Taibei: Zhonghua wen hua chu ban shi ye wei yuan hui.
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  18. (2 other versions)Chung-kuo chêng chih ssŭ hsiang shih.Chên-yü Lü - 1955
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  19. (1 other version)Chʻin Han ti fang shih yü ju shêng.Jiegang Gu - 1955
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  20. ‘The Confucianization of law’ debate.Norman P. Ho - 2024 - Jurisprudence 15 (3):361-374.
    This Essay examines debates surrounding Qu Tongzu's ‘Confucianization of law’ theory. Qu's theory claims that Chinese law underwent a process of ‘Confucianization’ starting in the Han dynasty (202 BC–220 AD) and ending and culminating in the Tang dynasty (618–907), where the Confucian concept of li and other Confucian moral teachings were introduced and incorporated into the written law. I argue that Qu's theory should be properly characterised as a theory of descriptive jurisprudence and also a form of the mirror thesis. (...)
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  21. (1 other version)Yüan shan.Zhen Dai - 1956
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  22. (1 other version)Kʻung-tzŭ chuan lüeh.Chih-pʻing Chʻën - 1956
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  23. 《公孫龍子: 重釋與重譯》(Gongsun Long Zi: Chongshi yu Chongyi). By 劉利民 (Liu Limin). (Chengdu: Sichuan Daxue Chubanshe, 2015. xviii+ii, Pp. 298. Paperback. ISBN 978‐7‐5614‐9146‐1). [REVIEW]Qiao Huang - 2020 - Journal of Chinese Philosophy 47 (3-4):328-332.
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  24. Why Traditional Chinese Philosophy Still Matters: The Relevance of Ancient Wisdom for the Global Age. Edited by Ming Dong Gu, with an “Afterword” by J. Hillis Miller. (New York: Routledge, 2018. Pp. 236. Hardback. ISBN: 9781138562714). [REVIEW]Mingwen Xiao - 2020 - Journal of Chinese Philosophy 47 (3-4):324-328.
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  25. Confucianism in China—An Introduction. By Tony Swain. (London and New York: Bloomsbury, 2017. 312 pages. Paperback. ISBN‐10: 147424243X, ISBN‐13: 978‐1474242431.). [REVIEW]Puqun Li - 2020 - Journal of Chinese Philosophy 47 (3-4):321-324.
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  26. Classical Confucian Political Thought: A New Interpretation. By Loubna El Amine. (Princeton: Princeton University Press, 2015. Pp. xiv + 218. Paperback. ISBN13: 9780691163048). [REVIEW]Peng Yu - 2020 - Journal of Chinese Philosophy 47 (3-4):318-320.
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  27. (1 other version)Chung-kuo hsüeh shu chih chʻü shih.Tsung-wu Li - 1957
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  28. (1 other version)Yen Hsi-chai hsüeh pʻu.Ai-chʻun Kuo - 1957
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  29. (1 other version)Chūgoku kodai no shisōkatachi.Moruo Guo - 1953
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  30. (1 other version)Hsien Chʻin chu tzŭ wên hsüan.Mo-shêng Chang - 1957
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  31. (1 other version)Mo jing jiao quan.Heng Gao - 1958 - Edited by Di Mo.
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  32. (1 other version)Riben de Zhuzi xue.Qianzhi Zhu - 1958
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  33. (1 other version)Ren xue.Sitong Tan - 1958
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  34. (1 other version)Mo bian fa wei.Jiefu Tan - 1958
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  35. (1 other version)Zhongguo gu dai zhe xue shi.Shi Hu - 1958
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  36. (1 other version)Yen shih hsüeh chi.Wang Dai - 1958
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  37. Chen, Xia 陳霞, Daoist Ethics: Its Traditional Form and Contemporary Interpretation 道教倫理: 傳統形態與當代新詮.Zixia Sun - forthcoming - Dao: A Journal of Comparative Philosophy:1-7.
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  38. (2 other versions)Zhongguo si xiang shi lun ji.Fuguan Xu - 1959
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  39. Li, Chenyang, Reshaping Confucianism: A Progressive Inquiry.Xiaoyang Zhang & Wei Xiao - forthcoming - Dao: A Journal of Comparative Philosophy:1-6.
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  40. The State of the Field Report XIV: Contemporary Chinese Studies of the Xing Zi Ming Chu (Nature Derives from Decree).Fan He - forthcoming - Dao: A Journal of Comparative Philosophy:1-19.
    The _Xing Zi Ming Chu_ 性自命出 (_Nature Derives from Decree_) is one of the eighteen pieces that were recorded in Guodian 郭店 bamboo slips, which were excavated in 1993 and thought to be buried around 300 BCE. We can observe from this text detailed discussions surrounding terms such as _xing_ 性 (nature), _qing_ 情 (emotion), _xin_ 心 (heart-mind), and _yue_ 樂 (music), which played crucial roles in producing early Chinese philosophical discourses, particularly in the area of moral psychology. Since its (...)
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  41. Fan, Ruiping 范瑞平, Contemporary Medicine and Confucian Thought 當代醫療與儒家思想.Xiaoting Yang - forthcoming - Dao: A Journal of Comparative Philosophy:1-6.
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  42. Précis and Response to Comments from Liu, Wilson, and Angle.Harvey Lederman - forthcoming - Dao: A Journal of Comparative Philosophy.
    I respond to the insightful comments of L iu Liangjian, Stephen Angle, and Trenton Wilson.
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  43. Stepien, Rafal K., Buddhism Between Religion and Philosophy: Nāgārjuna and the Ethics of Emptiness.B. V. E. Hyde & C. H. Dylan Ngan - forthcoming - Dao: A Journal of Comparative Philosophy:1-7.
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  44. Palmquist, Stephen R., ed., Kant on Intuition: Western and Asian Perspectives on Transcendental Idealism.Rafael Suter - forthcoming - Dao: A Journal of Comparative Philosophy:1-7.
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  45. (2 other versions)Chung-kuo chêng chih ssŭ hsiang shih.Chên-yü Lü - 1961
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  46. (1 other version)The story of Chinese philosophy.Chʻu Chai - 1961 - New York,: Washington Square Press.
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  47. (2 other versions)Ssŭ tsʻun pien.Yuan Yan - 1962
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  48. (1 other version)Chung-kuo ku tai ssŭ hsiang chia.Chia-hua Shih - 1962
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  49. (1 other version)Tung hsi chün.I. -Chih Fang - 1962
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  50. (1 other version)Zhongguo ren xing lun shi, xian Qin pian.Fuguan Xu - 1963
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