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A. T. Nuyen [117]Anh Tuan Nuyen [5]A. Nuyen [4]AT Nuyen [2]
A. Tuan Nuyen [2]A. J. Nuyen [1]
  1.  30
    Just Modesty.A. T. Nuyen - 1998 - American Philosophical Quarterly 35 (1):101 - 109.
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  2. Confucian ethics as role-based ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...)
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  3. Moral obligation and moral motivation in confucian role-based ethics.A. T. Nuyen - 2009 - Dao: A Journal of Comparative Philosophy 8 (1):1-11.
    How is the Confucian moral agent motivated to do what he or she judges to be right or good? In western philosophy, the answer to a question such as this depends on whether one is an internalist or externalist concerning moral motivation. In this article, I will first interpret Confucian ethics as role-based ethics and then argue that we can attribute to Confucianism a position on moral motivation that is neither internalist nor externalist but somewhere in between. I will then (...)
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  4.  50
    Confucian Ethics as Role-Based Ethics.A. T. Nuyen - 2007 - International Philosophical Quarterly 47 (3):315-328.
    For many commentators, Confucian ethics is a kind of virtue ethics. However, there is enough textual evidence to suggest that it can be interpreted as an ethics based on rules, consequentialist as well as deontological. Against these views, I argue that Confucian ethics is based on the roles that make an agent the person he or she is. Further, I argue that in Confucianism the question of what it is that a person ought to do cannot be separated from the (...)
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  5.  16
    Confucian Role-Based Ethics and Strong Environmental Ethics.Anh Tuan Nuyen - 2011 - Environmental Values 20 (4):549-566.
    Onora O'Neill has argued that an obligations-based anthropocentric ethics can support strong environmentalism. However, the value that non-human nature has in such ethics is still ultimately instrumental. I will argue in this paper that while O'Neill's ethics is conceptually close enough to Confucian role-based ethics, the latter allows that non-human nature can have a non-instrumental value and thus can support a robust environmentalism while remaining anthropocentric.
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  6.  64
    Chinese philosophy and western capitalism.A. T. Nuyen - 1999 - Asian Philosophy 9 (1):71 – 79.
    It is commonly supposed that people of Asia, particularly the ethnic Chinese, subscribe to values which are not conducive to economic progress. The gap between the capitalist West and Asia is often attributed to the 'cultural' factor. Behind such perception is the supposition that capitalism is wholly a product of the West, alien to Asia and cannot be successfully embraced without doing violence to its cultural traditions. Against this position, I argue that classical capitalism is perfectly compatible with the key (...)
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  7.  72
    The Kantian Theory of Metaphor.A. T. Nuyen - 1989 - Philosophy and Rhetoric 22 (2):95 - 109.
    Kant says that ideas have to be linked with sense experience to be meaningful. Rational ideas can be so linked via the "symbolical process" which is a process of creating a similarity (in rules of application) between an idea and its symbol. In this process the imagination goes beyond a concept (which is already linked with sense experience) to another concept in order to say something about the latter. This turns out to be the metaphorical process. For in every metaphor (...)
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  8.  25
    The Trouble with Tolerance.A. T. Nuyen - 1997 - American Catholic Philosophical Quarterly 71 (1):1-12.
  9. Confucianism and the idea of equality.A. T. Nuyen - 2001 - Asian Philosophy 11 (2):61 – 71.
    It is often supposed that Confucianism is opposed to the idea of equality insofar as the key ideals to which it is committed, such as meritocracy and li , are incompatible with equality. Sympathetic commentators typically defend Confucianism by saying that (a) the Confucian person is not a free-standing individual but a social being embedded in a social structure with different and unequal roles, and (b) social inequality has to be traded in for other values. This paper argues that in (...)
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  10.  51
    Confucianism, globalisation and the idea of universalism.A. T. Nuyen - 2003 - Asian Philosophy 13 (2 & 3):75 – 86.
    The pace of globalisation has quickened considerably in the last ten to fifteen years. The process has yielded benefits but also resulted in conflicts. The benefits would be enhanced if the conflicts could be resolved. One source of conflicts is the desire to maintain cultural identity. Can Confucianism contribute to the working out of a universal global justice that can help resolve conflicts, particularly conflicts of cultural identities? Can it be part of the globalisation process without sacrificing its cultural identity? (...)
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  11.  78
    Kant on God, Immortality, and the Highest Good.A. T. Nuyen - 1994 - Southern Journal of Philosophy 32 (1):121-133.
    Kant claims in the religion that morality leads ineluctably and inevitably to religion. I argue that a moral agent can resist the movement towards religion and still remain moral. My strategy differs from many found in the literature insofar as I do not believe we need to attack the notion of the highest good. I argue instead that the promotion of the highest good can be a moral duty for a rational nonbeliever.
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  12.  24
    Kant on Miracles.A. T. Nuyen - 2002 - History of Philosophy Quarterly 19 (3):309 - 323.
  13.  37
    Hume on animals and morality.A. T. Nuyen - 1998 - Philosophical Papers 27 (2):93-106.
  14.  21
    Confucianism, the idea of min-pen, and democracy.A. T. Nuyen - 2000 - .
  15.  15
    Rorty's hermeneutics and the problem of relativism.A. T. Nuyen - 1992 - Man and World 25 (1):69-78.
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  16.  25
    Sense, Passions and Morals in Hume and Kant.A. T. Nuyen - 1991 - Kant Studien 82 (1):29-41.
  17.  76
    The contemporary relevance of the confucian idea of filial Piety.A. T. Nuyen - 2004 - Journal of Chinese Philosophy 31 (4):433–450.
  18.  26
    Confucian Role Ethics.A. Nuyen - 2012 - Comparative and Continental Philosophy 4 (1):141-150.
    Confucian Role Ethics: A Vocabulary, by Roger T. Ames, The Chinese University Press and The University of Hawai’i Press, 2011, 332 pp., pb. $31.00, ISBN-13: 9780824835767. In his new book, Ames defends his interpretation of Confucian ethics as “role ethics” through a detailed examination of the Confucian vocabulary. Through such vocabulary, we can see that the Confucian self is a being that cultivates itself as it lives and matures in the context of the family and society. As role ethics, Confucianism (...)
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  19.  26
    Review Articles: Confucian Role Ethics.A. Nuyen - 2012 - Comparative and Continental Philosophy 4 (1):141 - 150.
    In his new book, Ames defends his interpretation of Confucian ethics as "role ethics" through a detailed examination of the Confucian vocabulary. Through such vocabulary, we can see that the Confucian self is a being that cultivates itself as it lives and matures in the context of the family and society. As role ethics, Confucianism is distinct from the Western tradition and its Greek roots. However, in order to highlight the contrast between Confucianism and the Western tradition, Ames paints a (...)
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  20.  60
    Naming the unnameable: The being of the Tao.A. T. Nuyen - 1995 - Journal of Chinese Philosophy 22 (4):487-497.
    The Tao Te Ching begins enigmatically with the following lines:The Tao that can be told of is not the eternal Tao; The name that can be named is not the eternal name.
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  21.  17
    The value of loyalty.AT Nuyen - 1999 - Philosophical Papers 28 (1):25-36.
  22.  48
    An anthropocentric ethics towards animals and nature.A. T. Nuyen - 1981 - Journal of Value Inquiry 15 (3):215-223.
  23.  81
    Vanity.A. T. Nuyen - 1999 - Southern Journal of Philosophy 37 (4):613-627.
  24.  69
    What does the free man worship?A. Tuan Nuyen - 1999 - International Journal for Philosophy of Religion 46 (1):35-48.
  25. The "Ethical Anthropic Principle" and the Religious Ethics of Levinas.A. T. Nuyen - 2001 - Journal of Religious Ethics 29 (3):427 - 442.
    Why did Levinas choose Isaiah 45:7 ("I make peace and create evil: I the Lord do all that") as a superscription of his essay on evil? This article explores the role of evil in Levinas's religious ethics. The author discusses the structure of evil as revealed phenomenologically and juxtaposes it to the structure of subjectivity found in the writings of Levinas. The idea of the "ethical anthropic principle," modeled upon the cosmic anthropic principle, is then used to link evil to (...)
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  26.  47
    Chung Yung and the greek conception of justice.A. Tuan Nuyen - 1999 - Journal of Chinese Philosophy 26 (2):187-202.
  27.  23
    Derrida's Deconstruction: Wholeness and Différance.A. T. Nuyen - 1989 - Journal of Speculative Philosophy 3 (1):26 - 38.
  28.  20
    Existentialism and the Return to Religion.A. T. Nuyen - 2000 - Philosophy Today 44 (2):169-176.
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  29. Jean-Francois Lyotard: Education for imaginative knowledge.A. T. Nuyen - 1998 - In Michael Peters (ed.), Naming the Multiple: Poststructuralism and Education. Bergin & Garvey.
     
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  30.  41
    Lévinas and the Ethics of Pity.A. T. Nuyen - 2000 - International Philosophical Quarterly 40 (4):411-421.
    Much has been written on Levinas's ethics. However, there is a problem with his ethical theory that has received little attention in the literature, the problem of moral motivation. Nuyen argues that given what Levinas says about the empirical conditions in which metaphysical responsibility is played out, he stills owes an account of the normative force of such an ethics.
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  31. Lyotard's postmodern ethics.A. T. Nuyen - 1996 - International Studies in Philosophy 28 (2):75-86.
     
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  32.  4
    Lyotard's Postmodern Ethics.A. T. Nuyen - 1996 - International Studies in Philosophy 28 (2):75-86.
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  33.  12
    Some Levinasian reflections on ethics and the teaching profession.A. T. Nuyen - 2000 - Journal of Thought 35 (4):9-18.
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  34.  88
    Truth, method, and objectivity Husserl and Gadamer on scientific method.A. T. Nuyen - 1990 - Philosophy of the Social Sciences 20 (4):437-452.
    There is a common concern in some of the writings of Husserl and Gadamer. It is the concern to defend the legitimacy and dignity of the "human sciences." They argue from the methodological standpoint that the method of the natural sciences leaves out the relationship between the object of inquiry and the inquirer. This relationship plays a key role in "understanding," which is the concem of the human sciences. In explicating it, Husserl and Gadamer stress the role of the community (...)
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  35.  32
    The Nature of Temptation.A. T. Nuyen - 1997 - Southern Journal of Philosophy 35 (1):91-103.
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  36.  84
    The Role of Reason in Hume's Theory of Belief.A. T. Nuyen - 1988 - Hume Studies 14 (2):372-389.
    In lieu of an abstract, here is a brief excerpt of the content:372 THE ROLE OF REASON IN HUME'S THEORY OF BELIEF Much has been written on Hume's theory of belief, yet problems of interpretation remain as serious as ever. The most pervasive and persistent problem relates to the role reason plays in Hume's conception of belief. When Hume says that belief is a matter of feeling, does he mean to say that reason has nothing to do with it, or (...)
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  37.  11
    The Rhetoric of Feminist Writings.A. T. Nuyen - 1995 - Philosophy and Rhetoric 28 (1):69 - 82.
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  38. Confucian ethics and "the age of biological control".A. T. Nuyen - 2007 - Philosophy East and West 57 (1):83-96.
    : Ronald Dworkin claims that if we are able to control our own biology, "our most settled convictions will . . . be undermined [and] we will be in a kind of moral free-fall." This is so because he takes moral convictions to be determined by the choices we make against a fixed biological background. It would seem that if Confucian ethics is grounded in ren xing (human nature) and if ren xing refers to a fixed biological background, then the (...)
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  39. Sense, Reason and Causality in Hume and Kant.A. T. Nuyen - 1990 - Kant Studien 81 (1):57-68.
    It is argued that Hume has two notions of causation, one psychological and the other philosophical. Kant's criticism of Hume overlooks the fact that Hume's scepticism is directed only at the latter. At the psychological level, Hume could have accepted Kant's argument without abandoning his own account of causation. The real difference between Hume and Kant is that Hume is not and Kant is concerned with the conditions for the possibility of sense experience. Hume is concerned only with the philosophical (...)
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  40.  98
    The "Mandate of Heaven": Mencius and the Divine Command Theory of Political Legitimacy.A. T. Nuyen - 2013 - Philosophy East and West 63 (2):113-126.
    In Confucius' time, it was supposed that the sovereign had the mandate of heaven (tianming) to rule. Both Confucius and Mencius speak of a legitimate ruler as someone who has such a mandate and of a deposed ruler as someone who has lost it. Commentators have recently turned their attention to what the reference to the mandate of heaven means, as there are implications for the prospects of democracy in a Confucian state. The result is a wide spectrum of views. (...)
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  41.  26
    The Rise and Fall of the Mixed Theory of Punishment.Whitley Kaufman, At Nuyen & Stephen Kershnar - 2008 - International Journal of Applied Philosophy 22 (1):37-57.
    In the middle of the twentieth century, many philosophers came to believe that the problem of morally justifying punishment had finally been solved. Defended most famously by Hart and Rawls, the so-called “Mixed Theory” of punishment claimed that justifying punishment required recognizing that the utilitarian and retributive theories were in fact answers to two different questions: utilitarianism answered the question of why we have punishment as an institution, while retribution answered the question of how to punish individual wrongdoers. We could (...)
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  42.  21
    Hume on taste and reason.A. T. Nuyen - 1996 - Philosophical Papers 25 (1):57-71.
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  43.  75
    Levinas and the Euthanasia Debate.A. T. Nuyen - 2000 - Journal of Religious Ethics 28 (1):119 - 135.
    The philosophers' tendency to characterize euthanasia in terms of either the right or the responsibility to die is, in some ways, problematic. Stepping outside of the analytic framework, the author draws out the implications of the ethics of Emmanuel Levinas for the euthanasia debate, tracing the way Levinas's position differs not only from the philosophical consensus but also from the theological one. The article shows that, according to Levinas, there is no ethical case for suicide or assisted suicide. Death cannot (...)
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  44.  27
    Some Heideggerian reflections on euthanasia.A. T. Nuyen - 1990 - Metaphilosophy 21 (1-2):133-140.
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  45.  24
    Some reflections on the modern French critique of speculative reason.A. T. Nuyen - 1991 - Metaphilosophy 22 (3):203-211.
  46.  20
    Straining the quality of mercy.A. T. Nuyen - 1994 - Philosophical Papers 23 (2):61-74.
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  47.  23
    The Unbearable Slyness of Deconstruction.A. T. Nuyen - 1993 - Philosophy 68 (265):392 - 396.
  48.  32
    Art and the rhetoric of allusion.A. T. Nuyen - 1989 - Southern Journal of Philosophy 27 (4):495-510.
  49.  14
    Altruism as the Condition of Subjectivity.A. T. Nuyen - 2000 - American Catholic Philosophical Quarterly 74 (4):637-652.
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  50.  8
    Adorno and the French Post-Structuralists on the Other of Reason.A. T. Nuyen - 1990 - Journal of Speculative Philosophy 4 (4):310 - 322.
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