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  1.  68
    Special Topic: Filial Piety: The Root of Morality or the Source of Corruption?Guo Qiyong - 2007 - Dao: A Journal of Comparative Philosophy 6 (1):21-37.
    Qingping åŠ‰æ¸ å¹³ has published a series of articles criticizing Confucian ethics in its modern context (see various articles by Liu), which has drawn the attention of many scholars. My friends and I have debated with him and his allies on this issue (See Guo 2002, Yang Haiwen 2002, Yang Zebo 2003, 2004a, 2004b, Ding 2003, 2005a, 2005b, Gong 2004, Guo and Gong 2004, and Wen 2005). Most of the important articles in the debate are now collected in a volume (...)
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  2.  18
    Mutual Concealment Between Relatives Revisited: A Response to Liao Mingchun and Liang Tao.Guo Qiyong & Zhang Zhiqiang - 2015 - Contemporary Chinese Thought 46 (3):67-95.
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  3.  80
    An Exposition of Zhou Yi Studies in Modern Neo-Confucianism.Guo Qiyong - 2006 - Frontiers of Philosophy in China 1 (2):185-203.
    The representatives of modern Neo-Confucianism all greatly value Yi Zhuan and regard it as one of their spiritual resources, and give their own creative interpretations and transformations. Xiong Shili's ontological-cosmological theory takes "qian yuan" as its center; Ma Yifu has a theory of ontology-cultivation centered on "nature-principle"; Fang Dongmei has a metaphysics of production and reproduction; Mou Zongsan takes the view of "completely knowing the fathomless and understanding transformation" as a moral metaphysics; and in Tang Junyi there is a theory (...)
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  4. New Insight Into Mencius' Theory of the Original Goodness in Human Nature.Zhang Pengwei, Guo Qiyong & Wang Bei - 2008 - Frontiers of Philosophy in China 3 (1):27 - 38.
    In Mencius' theory of the original goodness in human nature, fate is the original source of xing (nature). Heart is the appearance of nature. There are two aspects to nature and heart: ti (form) and yong (function). From the perspective of form, nature is liangzhi (the goodness in conscience) and liangneng (the inborn ability to be good) in human beings and heart is human's conscience and original heart. From the perspective of function, nature is the four things of benevolence, righteousness, (...)
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  5.  99
    Mou Zongsan's View of Interpreting Confucianism by “Moral Autonomy”.Guo Qiyong - 2007 - Frontiers of Philosophy in China 2 (3):345-362.
    Mou Zongsan uses the highest moral principle “autonomy” to interpret Confucius’ benevolence and Mencius’ “inherent benevolence and righteousness”, focuses on the self-rule of the will. It does not do any harm to Mencius’ learning, on the contrary, it is conducive to the communication between Chinese and Western philosophies. If we stick to Kant’s moral self autonomy and apply it to interpreting Zhu Xi’s moral theory, similarly we will discover the implications of Zhu Xi’s “autonomy” in his moral learning. Therefore, it (...)
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  6.  34
    "Filial Piety," "Three Years Mourning," and "Love": Differences in Positions and Debate Between the Confucians and Mohists.Guo Qiyong - 2011 - Contemporary Chinese Thought 42 (4):12-38.
  7. On Confucian Political Philosophy and Its Theory of Justice.Guo Qiyong - 2013 - Frontiers of Philosophy in China 8 (1):53-75.
  8.  19
    How to Properly View the New Developments of Mainland Confucianism.Guo Qiyong - 2018 - Contemporary Chinese Thought 49 (2):159-164.
    Editor’sGuo Qiyong is one of China's leading scholars of Confucianism, and in this essay proposes a distinctive way of thinking about Mainland New Confucianism that is notable for excluding Jiang Qing, Chen Ming, and some other self-identified Mainland New Confucians. Guo says that the fundamental political goal of all New Confucians has been “liberalism”; he argues that values like democracy and human rights can be both universally shared and yet retain distinctive, local differentiations.
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  9.  2
    The Historical Dynamics of Chinese Thought and the Thesis of Early Enlightenment: An Introduction to the Philosophy of Xiao Jiefu.Guo Qiyong & Dennis Schilling - 2022 - Contemporary Chinese Thought 52 (4):194-200.
    After the founding of the People’s Republic of China in 1949, the formation of academic philosophy depended much on the engagement and research of scholars like Xiao Jiefu 萧萐父. Xiao Jie...
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  10. The Values of Confucian Benevolence and the Universality of the Confucian Way of Extending Love.Guo Qiyong & Cui Tao - 2012 - Frontiers of Philosophy in China 7 (1):20-54.
  11.  25
    Self and Character: On the Particularity and Universality of Confucian Ethics, with Comments on Huang Yusheng's Interpretation.Guo Qiyong & Ding Weixiang - 2007 - Contemporary Chinese Thought 39 (1):46-56.
  12.  17
    An Overview of the New Confucian Intellectual Movement.Guo Qiyong - 2004 - Contemporary Chinese Thought 36 (2):18-48.
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  13.  15
    On Hiding Family Crime in the Context of the Rule of Virtue: A Response to Mu Nanke.Guo Qiyong & Gong Jianping - 2007 - Contemporary Chinese Thought 39 (1):63-74.