Results for 'Mou Chunxiao'

432 found
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  1.  12
    US–China Rivalry and ‘Thucydides’ Trap’: Why this is a misleading account.Michael A. Peters, Benjamin Green, Chunxiao Mou, Stephanie Hollings, Moses Oladele Ogunniran, Fazal Rizvi, Sharon Rider & Rob Tierney - 2022 - Educational Philosophy and Theory 54 (10):1501-1512.
    In Book 2 of The Peloponnesian War, the ancient Greek historian Thucydides describes the Plague of Athens which killed an estimated 75,000 people in 430 BC, the second year of the war. Thucydides i...
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  2.  17
    Education in and for the Belt and Road Initiative:: The Pedagogy of Collective Writing.Michael A. Peters, Ogunniran Moses Oladele, Benjamin Green, Artem Samilo, Hanfei Lv, Laimeche Amina, Yaqian Wang, Mou Chunxiao, Jasmin Omary Chunga, Xu Rulin, Tatiana Ianina, Stephanie Hollings, Magdoline Farid Barsoum Yousef, Petar Jandrić, Sean Sturm, Jian Li, Eryong Xue, Liz Jackson & Marek Tesar - 2020 - Educational Philosophy and Theory 52 (10):1040-1063.
    This paper is an experiment in collective writing conducted in Autumn 2019 at the Faculty of Education at Beijing Normal University. The experiment involves 12 international masters' students readi...
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  3.  3
    Mou Zongsan xian sheng quan ji.Zongsan Mou - 2003 - Taibei Shi: Zong jing xiao Lian jing chu ban shi ye gu fen you xian gong si.
    v. 1-32. Mou Zongsan xian sheng quan ji -- [33] Mou Zongsan xian sheng quan ji. Zong xu xiang mu.
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  4. Mou Zongsan ji.Zongsan Mou - 1993 - Beijing: Qun yan chu ban she. Edited by Kejian Huang & Lin Shaomin.
     
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  5. Mou Zongsan xue shu wen hua sui bi.Zongsan Mou - 1996 - Beijing: Xin hua shu dian jing xiao. Edited by Yuechuan Wang.
     
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  6. Keenan, John P. How Master Mou Removes Our Doubts: A Reader-Response Study and Translation of the Mou-tzu Li-huo lun. Albany.How Master Mou Removes Our Doubts - 1995 - Journal of Chinese Philosophy 22:511 - 5I5.
  7. Dao de li xiang zhu yi di chong jian: Mou Zongsan xin ru xue lun zhu ji yao.Zongsan Mou & Jiadong Zheng - 1992 - Beijing: Zhongguo guang bo dian shi chu ban she. Edited by Jiadong Zheng.
     
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  8. 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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  9.  35
    Mou Zongsan on Confucian Autonomy and Subjectivity: From Transcendental Philosophy to Transcendent Metaphysics.Weimin Shi - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):275-287.
    Mou Zongsan 牟宗三 contends that Confucianism is an ethics of autonomy. It is maintained that Mou’s version of ethics of autonomy differs from Kant’s in that Mou comprehends subjectivity differently than Kant in such a way that he, unlike Kant, locates the ethical a priori in moral feelings instead of reason. This paper will explore Mou’s metaphysical grounding of morality to show that Kant’s notions of autonomy and subjectivity undergo more radical modifications in Mou’s contention.
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  10. Mou zongsan, Hegel, and Kant: The Quest for confucian modernity.Stephan Schmidt - 2011 - Philosophy East and West 61 (2):260-302.
    Many historians of philosophy, with all their intended praise, let the philosophers speak mere nonsense. They do not guess the purpose of the philosophers.… They cannot see beyond what the philosophers actually said, to what they really meant to say.Mou Zongsan (1909–1995) is one of the key figures of contemporary New Confucianism (當代新儒家) who to this day remains largely unknown and grossly understudied in the West.1 This neglect by the Western academy contrasts sharply with the ever-growing output of literature by (...)
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  11.  12
    Effect of Brief Mindfulness Induction on University Athletes’ Sleep Quality Following Night Training.Chunxiao Li, Ying Hwa Kee & Lok Shan Lam - 2018 - Frontiers in Psychology 9.
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  12.  3
    Mikro encheiridio orthologismou (kai anorthologismou).Nikos Dēmou - 2016 - Athēna: Ekdoseis Patakē.
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  13.  46
    Mou, Bo, Davidson’s Philosophy and Chinese Philosophy: Constructive Engagement.: Boston: Brill, 2006. xx + 355 pages.Steven F. Geisz - 2008 - Dao: A Journal of Comparative Philosophy 7 (4):457-460.
  14.  8
    A Mou Zongsan’s criticism of Xunzi: ‘Morality is external’.Burcin Bedel - 2023 - Asian Philosophy 33 (1):1-14.
    Volume 33, Issue 1, February 2023, Page 1-14.
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  15.  11
    Basic Psychological Needs Satisfaction and Frustration, Stress, and Sports Injury Among University Athletes: A Four-Wave Prospective Survey.Chunxiao Li, Andreas Ivarsson, Lawrence T. Lam & Jian Sun - 2019 - Frontiers in Psychology 10.
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  16. Erōs kalou.Nikos Dēmou - 1987 - Athēna: Ekdoseis Nephelē.
     
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  17. Yuan shan lun.Zongsan Mou - 1985 - Taibei Shi: Taiwan xue sheng shu ju.
     
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  18.  49
    Mou Zongsan's New Confucian democracy.David Elstein - 2012 - Contemporary Political Theory 11 (2):192-210.
  19.  4
    Basic Psychological Need Profiles and Correlates in Physical Activity Participation: A Person-Centered Approach.Chunxiao Li, Chee Keng John Wang, Koon Teck Koh, Kwang San Steven Tan, Shern Meng Tan, Wee Boon Ang, Liang Han Wong & Huat Neo Connie Yeo - 2021 - Frontiers in Psychology 12.
    Guided by Basic Psychological Need Theory, we investigated the combined associations between need satisfaction and need frustration and their relations with theoretically relevant correlates including mindfulness, physical literacy, physical activity enjoyment, and physical activity. The participants were Singapore-based school students who completed a cross-sectional survey. The results of the latent profile analysis identified four distinct need profiles: profile 1–average satisfaction and frustration ; profile 2–low satisfaction, above average frustration; profile 3–very high satisfaction, very low frustration ; and profile 4–high satisfaction, (...)
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  20.  14
    Mou Zongsan's Self-Reversal and Heidegger's Other Beginning.Lin Ma - 2017 - Philosophy East and West 67 (4):1273-1291.
    Recent years have witnessed a growth in the literature in Western languages devoted to Mou Zongsan 牟宗三.1 Among the New Confucians, Mou's writings are regarded as the most argumentative and the most systematic. He is also one who has engaged with Western philosophers such as Kant, Wittgenstein, Russell, Whitehead, Hegel, and Heidegger. This essay addresses a more primordial theme: how does Mou Zongsan compare with Heidegger when they come to the central issue of the self-transformation of traditions and the question (...)
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  21. Mou Zongsan (1905-1995) and his problematic recourse to Taoism.J. C. Pastor - 2005 - Revue Internationale de Philosophie 59 (232):247-266.
     
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  22.  6
    Confucian Liberalism: Mou Zongsan and Hegelian Liberalism by Roy Tseng. [REVIEW]Milan Matthiesen - 2023 - Philosophy East and West 73 (3):1-7.
    In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Confucian Liberalism: Mou Zongsan and Hegelian Liberalism by Roy TsengMilan Matthiesen (bio)Confucian Liberalism: Mou Zongsan and Hegelian Liberalism. By Roy Tseng. Albany: SUNY Press, 2023. Pp. 405. Hardcover $95.00, isbn 978-1-4384-9111-0.With Confucian Liberalism, Roy Tseng sets a new landmark in the contemporary discourse on Confucian political theory. His intricate account of the political philosophy of Mou Zongsan 牟宗三 (1909–1995) and other New Confucian philosophers, in conjunction with his (...)
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  23.  29
    Mou Zongsan on the Five Periods of the Buddha’s Teaching.Jason T. Clower - 2011 - Journal of Chinese Philosophy 38 (2):190-205.
  24.  13
    A Metaphilosophical Analysis of the Core Idea of Deflationism.Bo Mou - 2000 - Metaphilosophy 31 (3):262-286.
    In this paper, I give a metaphilosophical analysis of the core idea of deflationism by discussing some basic conceptual and methodological issues involved in the debate between deflationism and substantivism. In so doing, I argue for three positive points. First, the crux of the dispute between deflationism and substantivism is whether or not truth is substantive in its metaphysical nature and in its explanatory role in philosophical enterprises, rather than whether or not a minimal approach regarding conceptual resources is taken (...)
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  25.  13
    Mou Zongsan (1909-1995) et son recours problématique au taoïsme.Jean-Claude Pastor - 2005 - Revue Internationale de Philosophie 2:247-266.
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  26.  3
    Late Works of Mou Zongsan: Selected Essays on Chinese Philosophy.Jason Clower (ed.) - 2014 - Boston: Brill.
    In Late Works of Mou Zongsan , this influential Chinese philosopher speaks on the future of Chinese culture, the achievements of Confucianism, the place of Buddhism and Daoism in Chinese philosophy, and the possibility of partnership between Chinese and Western thought.
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  27.  23
    An analysis of the ideographic nature and structure of the hexagram in yijing: From the perspective of philosophy of language.Bo Mou - 1998 - Journal of Chinese Philosophy 25 (3):305-320.
  28.  48
    Mou Zongsan’s Problem with the Heideggerian Interpretation of Kant.Sébastien Billioud - 2006 - Journal of Chinese Philosophy 33 (2):225–247.
  29.  8
    Mou Zongsans Auseinandersetzung mit Heideggers Kantinterpretation und seine Lösung durch eine Neuinterpretation der chinesischen Philosophie.Tak-Lap Yeung - 2022 - Deutsche Zeitschrift für Philosophie 70 (5):743-773.
    In this essay, we discuss a perspective remote from German academics on the examination of Heidegger’s interpretation of Kant, which was developed by Mou Zongsan (牟宗三). Mou focuses his interpretation of Kant on the infinite aspect of human morality and he praises Heidegger’s interpretation of the essence of human existence as “being-able-to-be”. Although, like Heidegger, he emphasizes the recognition of human finiteness as the basic premise of Kant’s philosophy, he refuses to apply this premise to Kant’s entire philosophy. He addresses (...)
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  30.  26
    A Double-Reference Account: Gongsun Long’s “White-Horse-Not-Horse” Thesis.Bo Mou - 2007 - Journal of Chinese Philosophy 34 (4):493-513.
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  31.  4
    Mou Zongsans Auseinandersetzung mit Heideggers Kantinterpretation und seine Lösung durch eine Neuinterpretation der chinesischen Philosophie.Tak-Lap Yeung - 2022 - Deutsche Zeitschrift für Philosophie 70 (5):743-773.
    In this essay, we discuss a perspective remote from German academics on the examination of Heidegger’s interpretation of Kant, which was developed by Mou Zongsan (牟宗三). Mou focuses his interpretation of Kant on the infinite aspect of human morality and he praises Heidegger’s interpretation of the essence of human existence as “being-able-to-be”. Although, like Heidegger, he emphasizes the recognition of human finiteness as the basic premise of Kant’s philosophy, he refuses to apply this premise to Kant’s entire philosophy. He addresses (...)
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  32.  3
    Mou Tsung-sanbd, Fo-Hsing Yü Pan-jube [Buddha-Nature and Prajnā-intuition] 2 vol. 1214 pp.Whalen Lai - 1984 - Journal of Chinese Philosophy 11 (3):281-292.
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  33.  12
    A critique of a representative deflationary argument.Bo Mou - 1999 - Philosophical Papers 28 (2):111-124.
  34.  5
    Mou Zongsan’s Critique of Heidegger’s Interpretation of Kant and his Solution: A Transcultural Discourse on Human Finitude and Infinitude.Taklap Yeung - 2022 - Yearbook for Eastern and Western Philosophy 5 (1):195-215.
    Mou Zongsan (牟宗三) extols Heidegger’s interpretation of human Dasein as “being-capable” and admits that he was inspired by Heidegger’s interpretation of Kant in many ways; however, although he, like Heidegger, emphasizes that human finitude is the basic premise of Kantian philosophy, he refuses to apply this premise to Kant’s philosophy as a whole. He argues, for Kant, “human beings are finite but can be infinite.” Moreover, he, on the one hand, criticizes Heidegger for withdrawing the dimension of absolute spontaneity, infinitude, (...)
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  35.  2
    Novel-view Scene Recognition Relies on Identifying Spatial Reference Directions.Timothy P. McNamara Weimin Mou, Hui Zhang - 2009 - Cognition 111 (2):175.
  36.  19
    Replies to Brons and Mou on Wang Chong and Pluralism.Alexus Mcleod - unknown
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  37.  2
    Mou Zongsan zhe xue yu Zhongguo xian dai xing jian gou =.Xing Lu - 2019 - Beijing Shi: She hui ke xue wen xian chu ban she.
    作為現代新儒家第二代的重鎮,牟宗三著力凸顯“現代性在中國”的民族文化特質,並與西方現代性展開“吸收”與“批判”的雙向互動。本書將牟宗三哲學置於“古今”“中西”的交會點上,探析他立足儒家思想建構“中國現 代性”的哲學思考,揭示其積極貢獻與內在問題。以牟宗三這一個案審視現代新儒家應對全球化及現代化的理論思考,其意義在於一方面以現代哲學的話語對傳統儒學予以詮釋和重構,另一方面以儒家價值為西方現代性補偏救弊 。.
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  38.  6
    Introduction: Methodological notes.Bo Mou - 2007 - Journal of Chinese Philosophy 34 (4):465-471.
  39.  12
    Mou Zongsan’s Critique of Heidegger’s Interpretation of Kant and his Solution: A Transcultural Discourse on Human Finitude and Infinitude.Taklap Yeung - 2020 - Yearbook for Eastern and Western Philosophy 2020 (5):195-215.
    Mou Zongsan (牟宗三) extols Heidegger’s interpretation of human Dasein as “being-capable” and admits that he was inspired by Heidegger’s interpretation of Kant in many ways; however, although he, like Heidegger, emphasizes that human finitude is the basic premise of Kantian philosophy, he refuses to apply this premise to Kant’s philosophy as a whole. He argues, for Kant, “human beings are finite but can be infinite.” Moreover, he, on the one hand, criticizes Heidegger for withdrawing the dimension of absolute spontaneity, infinitude, (...)
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  40. Ho dromos tēs epikoinōnias.Nikos Dēmou - 1976 - [Athens]: [Athens].
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  41. Zhonghua mou lue shi zu yu ji da cheng zhe.Shucheng Dong - 2000 - Beijing: Zong jiao wen hua chu ban she.
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  42. Mou Zongsan ru xue ping yi =.Baorui Du - 2016 - Beijing Shi: Xin xing chu ban she.
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  43. Mou Zongsan yu Kangde guan yu "zhi de zhi jue" wen ti de bi jiao yan jiu.Zhide Sheng - 2010 - Guilin: Guangxi shi fan da xue chu ban she.
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  44. Mou Zongsan and Tang Junyi on Zhang Zai’s and Wang Fuzhi’s Philosophies of Qi: A Critical Reflection.Wing-Cheuk Chan - 2011 - Dao: A Journal of Comparative Philosophy 10 (1):85-98.
    Fuzhi’s philosophies of qi. In this essay, both the strength and weakness of their interpretations will be critically examined. As a contrast, an alternative interpretation of the School of qi in Song-Ming Neo-Confucianism will be outlined. This new interpretation will uncover that, like Leibniz, Zhang Zai and Wang Fuzhi introduced a non-substantivalist approach in natural philosophy in terms of an innovative concept of force. This interpretation not only helps to show the limitations of Mou Zongsan’s and Tang Junyi’s understandings of (...)
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  45.  15
    Mou Zongsan and the Contemporary Circumstances of the Rujia.Zheng Jiadong - 2004 - Contemporary Chinese Thought 36 (2):67-88.
  46. Mou Tsung-san hsien sheng ti che hsüeh yü chu tso.Kung Chʻen (ed.) - 1978
     
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  47. Ming chia yü Hsün-tzu.Tsung-san Mou - 1979
     
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  48. Tʻang Chün-i huai nien chi.Tsung-san Mou & Yu Hsu (eds.) - 1978
     
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  49. Mou Zongsan ben ti lun yan jiu =.Zhengran Wang - 2021 - Beijing Shi: She hui ke xue wen xian chu ban she.
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  50. Mou Zongsan zhe xue si xiang yan jiu: cong luo ji si bian dao zhe xue jia gou = Mouzongsan.Xingguo Wang - 2007 - Beijing: Ren min chu ban she.
    本书内容包括:“一切综合判断的最高原理”与逻辑的两层涉指格——牟宗三哲学思想演进的一条轴线、前逻辑起点的考察等。.
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1 — 50 / 432