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Yong Huang [64]YongAn Huang [1]Yongchang Huang [1]Yongjun Huang [1]
  1.  14
    Confucius: A Guide for the Perplexed.Yong Huang - 2013 - Bloomsbury Publishing.
    Of the three main teachings in Chinese culture, Confucianism has exerted the most profound and lasting influence in China.While Confucianism (a term coined by Westerners) refers to a tradition (Ruism) that predated Confucius, it is most closely associated with Confucius (551-479 BCE), who determined its later development. Confucius' ideas are reflected in his conversations with students, mostly recorded in the Analects. However, this book also brings into discussion those sayings of Confucius that are recorded in other texts, greatly expanding our (...)
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  2. Knowing-that, Knowing-how, or Knowing-to?Yong Huang - 2017 - Journal of Philosophical Research 42:65-94.
    Gilbert Ryle has made the famous distinction between intellectual knowing-that and practical knowing-how. Since knowledge in Confucianism is not merely intellectual but also practical, many scholars have argued that such knowledge is knowing-how or, at least, very similar to it. In this essay, focusing on Wang Yangming’s moral knowledge, I shall argue that it is neither knowing-that nor knowing-how, but a third type of knowing, knowing-to. There is a unique feature of knowing-to that is not shared by either knowing-that or (...)
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  3.  13
    Rorty, Pragmatism, and Confucianism: With Responses by Richard Rorty.Yong Huang (ed.) - 2009 - State University of New York Press.
    An engagement between Confucianism and the philosophy of Richard Rorty.
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  4. Confucius and mencius on the motivation to be moral.Yong Huang - 2010 - Philosophy East and West 60 (1):pp. 65-87.
    Focusing on the Analects and the Mencius, this article attempts to provide a Confucian answer to "why be moral?"—a question about the motivation to be moral that is neither tautological nor self-contradictory, as some philosophers claim. The Confucian answer to this question is that to be moral is joyful. While one may find joy in doing non-moral and even immoral things, one ought to seek joy in being moral or at least in being not immoral, as being moral is uniquely (...)
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  5.  25
    Patient Moral Relativism in the Zhuangzi Defended: A Reply to Jianping Hu.Yong Huang - 2022 - Philosophy East and West 72 (2):472-482.
    I have been developing an ethics that I initially identified in the text of the Zhuangzi and which I have characterized in different ways under different names. First, in contrast to the moral Golden Rule, which asks us to do unto others as we would like to have done unto us, I call it the moral Copper Rule: do unto others as they would like to have done unto them. Second, in contrast to the ethics of commonality, I call it (...)
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  6.  77
    Patient Moral Relativism in the Zhuangzi.Yong Huang - 2018 - Philosophia 46 (4):877-894.
    Moral relativism familiar in the Western philosophical tradition, according to David Lyons, is either agent relativism or appraiser relativism or appraiser group). As Lyons has convincingly argued, they are both problematic. However, in the ancient Chinese Daoist classic, the Zhuangzi, we can find a different type of moral relativism, which I call patient relativism. In the essay, I aim to argue in what sense Zhuangzi is a patient relativist and how patient relativism can avoid the problem of agent relativism and (...)
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  7. A copper rule versus the golden rule: A daoist-confucian proposal for global ethics.Yong Huang - 2005 - Philosophy East and West 55 (3):394-425.
    : Here a moral principle called the "Copper Rule" is developed and defended as an alternative to the Golden Rule. First, the article focuses on two problems with the Golden Rule's traditional formulation of "Do (or don't do) unto others what you would (or would not) have them do unto you": it assumes (1) the uniformity of human needs and preferences and (2) that whatever is universally desired is good. Second, it examines three attempts to reformulate the Golden Rule—Marcus Singer's (...)
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  8.  30
    Confucianism and the Perfectionist Critique of the Liberal Neutrality: A Neglected Dimension.Yong Huang - 2015 - Journal of Value Inquiry 49 (1-2):181-204.
    IntroductionThe idea of neutrality is one of the trademarks and also one of the most controversial ideas of contemporary liberalism as a political philosophy. One part of this idea is that, in determining the political principle of justice, the state should be neutral with respect to individuals’ religious and metaphysical conceptions of the good or the lack thereof. In their argument against political liberalism, communitarian philosophers such as Alasdair MacIntyre and Charles Taylor have argued the opposite: the political conception of (...)
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  9.  27
    Bell's Model of Meritocracy for China: Two Confucian Amendments.Yong Huang - 2019 - Philosophy East and West 69 (2):559-568.
    Daniel Bell's The China Model: Political Meritocracy and the Limits of Democracy is a significant contribution to contemporary political theory. I am very much in sympathy with his ideal of political meritocracy, although I would disagree with him on the degree to which it is realized or practiced in China today; for me, the reality is as distant from Bell's ideal of political meritocracy, if I understand it correctly, as it is from democracy. However, in the present comment, I will (...)
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  10.  43
    Can virtue be taught and how? Confucius on the paradox of moral education.Yong Huang - 2011 - Journal of Moral Education 40 (2):141-159.
    In this paper I shall first examine an apparent paradox in Confucius? view on whether everyone is perfectible through education: on the one hand, he states that education should be provided to all, on the other hand, he says that common people cannot be made to know things. To understand this apparent paradox, I shall argue that education for Confucius is primarily moral education, as he teaches his students to become virtuous persons. So the apparent paradox is really one about (...)
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  11.  60
    The Self-Centeredness Objection to Virtue Ethics.Yong Huang - 2010 - American Catholic Philosophical Quarterly 84 (4):651-692.
    As virtue ethics has developed into maturity, it has also met with a number of objections. This essay focuses on the self-centeredness objection: since virtue ethics recommends that we be concerned with our own virtues or virtuous characters, it is self-centered. In response, I first argue that, for Zhu Xi’s neo-Confucianism, the character that a virtuous person is concerned with consists largely in precisely those virtues that incline him or her to be concerned with the good of others. While such (...)
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  12.  11
    Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics.Yong Huang - 2020 - Yearbook for Eastern and Western Philosophy 4 (1):277-294.
    It has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at (...)
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  13.  37
    Why Confucian Ethics is a Virtue Ethics, Virtue Ethics is Not a Bad Thing, and Neville Should Endorse It.Yong Huang - 2020 - Journal of Chinese Philosophy 47 (3-4):283-294.
    This paper addresses one of the three main themes of Neville's The Goodness Is One, Its Manifestations Many: Whether Confucian ethics can be appropriately characterized as a virtue ethics. It first examines some unique features of virtues ethics, concluding that Confucian ethics may be plausibly regarded as a virtue ethics. Then it shows that virtue ethics is immune to the two diseases that Neville worries about: subjectivism and individualism. Finally, it argues that what Neville regards as salient features of Confucian (...)
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  14.  25
    Guest Editor's Introduction.Yong Huang - 2007 - Contemporary Chinese Thought 39 (1):3-14.
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  15.  31
    Justice as a Personal Virtue and Justice as an Institutional Virtue: Mencius’s Confucian Virtue Politics.Yong Huang - 2019 - Yearbook for Eastern and Western Philosophy 2019 (4):277-294.
    It has been widely observed that virtue ethics, regarded as an ethics of the ancient, in contrast to deontology and consequentialism, seen as an ethics of the modern (Larmore 1996: 19–23), is experiencing an impressive revival and is becoming a strong rival to utilitarianism and deontology in the English-speaking world in the last a few decades. Despite this, it has been perceived as having an obvious weakness in comparison with its two major rivals. While both utilitarianism and deontology can at (...)
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  16. Religious Goodness and Political Rightness: Beyond the Liberal-Communitarian Debate.Yong Huang - 1998 - Dissertation, Harvard University
    This thesis discusses the proper relationship between religion and politics, not as two kinds of institutions in a society but as two sets of beliefs within and among belief systems: people's religious ideas of the good human life and their political ideas of a right society, in a religiously plural context. ;It starts its discussion by critically examining two most important positions on this issue in contemporary public discourses: the liberal idea of priority of the right to the good and (...)
     
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  17.  18
    Effective Approach to Calculate Analysis Window in Infinite Discrete Gabor Transform.Rui Li, Yong Huang & Jia-Bao Liu - 2018 - Complexity 2018:1-10.
    The long-periodic/infinite discrete Gabor transform is more effective than the periodic/finite one in many applications. In this paper, a fast and effective approach is presented to efficiently compute the Gabor analysis window for arbitrary given synthesis window in DGT of long-periodic/infinite sequences, in which the new orthogonality constraint between analysis window and synthesis window in DGT for long-periodic/infinite sequences is derived and proved to be equivalent to the completeness condition of the long-periodic/infinite DGT. By using the property of delta function, (...)
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  18. A neo-confucian conception of wisdom: Wang yangming on the innate moral knowledge (liangzhi).Yong Huang - 2006 - Journal of Chinese Philosophy 33 (3):393–408.
  19.  13
    Rorty, Pragmatism, and Confucianism: With Responses by Richard Rorty.Yong Huang (ed.) - 2010 - State University of New York Press.
    _An engagement between Confucianism and the philosophy of Richard Rorty._.
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  20.  48
    Some fundamental issues in confucian ethics: A selective review of encyclopedia of chinese philosophy.Yong Huang - 2005 - Journal of Chinese Philosophy 32 (3):509–528.
  21.  27
    What’s Wrong with Toleration? The Zhuangzian Respect as an Alternative.Yong Huang - 2023 - Journal of Chinese Philosophy 50 (1):28-43.
    Toleration has been almost universally regarded as an indispensable virtue one ought to have when encountering people of races, religions, languages, cultures, genders, and sexual orientations different from one’s own. This is unfortunate, however, because toleration includes objection as one of its necessary components: to tolerate an object means to have objection to it though without interfering with it. However, it is wrong to think we have, and it is wrong for us to have, objection to people simply because of (...)
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  22. "WHY BE MORAL?" The Cheng Brothers' neo-confucian answer.Yong Huang - 2008 - Journal of Religious Ethics 36 (2):321-353.
    In this article, I present a neo-Confucian answer, by Cheng Hao and Cheng Yi, to the question, "Why should I be moral?" I argue that this answer is better than some representative answers in the Western philosophical tradition. According to the Chengs, one should be moral because it is a joy to perform moral actions. Sometimes one finds it a pain, instead of a joy, to perform moral actions only because one lacks the necessary genuine moral knowledge—knowledge that is accessible (...)
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  23.  23
    Yin , Zhi , and Ren : A New Round of Debate Concerning Analects 13.18: Guest Editor’s Introduction.Yong Huang - 2015 - Contemporary Chinese Thought 46 (3):3-16.
    Analects 13.18 continues to be the central focus of a prolonged debate among contemporary scholars in the mainland China. The newest stage of this debate is initiated by Liao Mingchun of Tsinghua University and Liang Tao of Renmin University of China, respectively, and responded to by Guo Qiyong and his students. There are three main issues involved in this new round of debate: whether the Chinese character yin in this passage means nondisclosure, as has been traditionally interpreted, or rectification; what (...)
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  24.  9
    Moral Relativism and Chinese Philosophy: David Wong and His Critics.Yang Xiao & Yong Huang (eds.) - 2014 - Albany, NY: State University of New York Press.
    _A wide ranging consideration of the work of contemporary ethicist David Wong._.
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  25.  31
    Cheng Brothers’ Neo-Confucian Virtue Ethics: The Identity of Virtue and Nature.Yong Huang - 2003 - Journal of Chinese Philosophy 30 (3-4):451-467.
    This article attempts to see whether value can be independent of fact. I argue that, in this regard, the two traditional models of ethics, Kant's deontology and Bentham/Mill's utilitarianism are both faulty. In comparison, while contemporary Aristotelian virtue ethics does seem more promising, I argue that such a version of virtue ethics is still deficient. The main purpose of this article is to develop an alternative version of virtue ethics, what I call neo-Confucian ontological virtue ethics, drawing on Cheng Hao (...)
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  26.  13
    Cheng Hao and Cheng Yi’s Appropriations of the Mencius.Yong Huang - 2023 - In Yang Xiao & Kim-Chong Chong (eds.), Dao Companion to the Philosophy of Mencius. Springer. pp. 139-158.
    In this chapter, we examine the neo-Confucian Cheng Brothers’ Mencian hermeneutics in two senses. On the one hand, we show that they adopt a Mencian hermeneutics in their approach to Confucian classics, which gives the priority to the fundamental principles underlining a classic over its literal meaning. On the other hand, to illustrate this Mencius hermeneutics, we focus on Cheng Brothers’ interpretations of the Mencius. Thus, in contrast to the common criticism of Cheng Brothers’ hermeneutics in particular and neo-Confucian hermeneutics (...)
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  27.  45
    Virtue Ethics and Moral Responsibility: Confucian Conceptions of Moral Praise and Blame.Yong Huang - 2013 - Journal of Chinese Philosophy 40 (3-4):381-399.
    This essay discusses how Confucianism can deal with two related issues of virtue ethics and moral responsibility: praise and blame. We normally praise a person because the person has done something difficult, but a virtuous person does the virtuous things effortlessly, delightfully, and with great ease. Thus the question arises regarding whether such actions are indeed praiseworthy. We can blame a person for doing something wrong only if the person does it knowingly. However, according to virtue ethics, anyone who has (...)
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  28.  23
    Tu Wei-ming's Tizhi and the Confucian Contribution to Contemporary Epistemology.Yong Huang - 2022 - Philosophy East and West 72 (3):739-757.
    Abstract:Tu develops his idea of tizhi 体知 primarily or at least initially to characterize the Neo-Confucian idea of knowledge of/as virtue in contrast to knowledge from hearing and seeing. Instead of depending upon our sense organs' perceptions of external things and events, it relies upon the comprehension of our xin; instead of purely intellectual understanding of the mind aspect of xin, it is more due to the affective experiences of the heart aspect of xin; and instead of merely a piece (...)
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  29. Two Dilemmas in Virtue Ethics and How Zhu Xi’s Neo-Confucianism Avoids Them.Yong Huang - 2011 - Journal of Philosophical Research 36:247-281.
    Virtue ethics has become an important rival to deontology and consequentialism, the two dominant moral theories in modern Western philosophy. What unites various forms of virtue ethics and distinguishes virtue ethics from its rivals is its emphasis on the primacy of virtue. In this article, I start with an explanation of the primacy of virtue in virtue ethics and two dilemmas, detected by Gary Watson, that virtue ethics faces: (1) virtue ethics may maintain the primacy of virtue and thus leave (...)
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  30.  10
    New Confucianism.Yong Huang - 2017 - In Paul Rakita Goldin (ed.), A Concise Companion to Confucius. Hoboken: John Wiley & Sons. pp. 352–374.
    The development of Confucianism has most frequently been divided into three periods: the classical period from Pre‐Qin to Han dynasty, the neo‐Confucian period in (Tang) Song, Yuan, Ming, and Qing dynasties, and contemporary new Confucianism in the 20th and 21st centuries. This chapter is devoted to the third period. If neo‐Confucianism can be seen as a Confucian response to challenges posed by Buddhism, contemporary new Confucianism is a Confucian response to the challenge posed by modern Western ideology. If what is (...)
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  31.  15
    Confucian Political Philosophy: Dialogues on the State of the Field.Robert A. Carleo & Yong Huang (eds.) - 2021 - Springer Verlag.
    This book debates the values and ideals of Confucian politics—harmony, virtue, freedom, justice, order—and what these ideals mean for Confucian political philosophy today. The authors deliberate these eminent topics in five debates centering on recent innovative and influential publications in the field. Challenging and building on those works, the dialogues consider the roles of benevolence, family determination, public reason, distributive justice, and social stability in Confucian political philosophy. In response, the authors defend their views and evaluate their critics in turn. (...)
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  32.  19
    DefogNet: A Single-Image Dehazing Algorithm with Cyclic Structure and Cross-Layer Connections.Suting Chen, Wenhao Fan, Shaw Peter, Chuang Zhang, Kui Chen & Yong Huang - 2021 - Complexity 2021:1-13.
    Inspired by the application of CycleGAN networks to the image style conversion problem Zhu et al., this paper proposes an end-to-end network, DefogNet, for solving the single-image dehazing problem, treating the image dehazing problem as a style conversion problem from a fogged image to a nonfogged image, without the need to estimate a priori information from an atmospheric scattering model. DefogNet improves on CycleGAN by adding a cross-layer connection structure in the generator to enhance the network’s multiscale feature extraction capability. (...)
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  33.  21
    Axiological Rules and Chinese Political Philosophy.Zhao Dunhua, Joseph Chan, Albert H. Y. Chen, Yong Huang, Qianfan Zhang & Shu-Hsien Liu - 2007 - Journal of Chinese Philosophy 34 (2):161-178.
  34.  70
    Confucian love and global ethics: How the Cheng Brothers would help respond to Christian criticisms.Yong Huang - 2005 - Asian Philosophy 15 (1):35 – 60.
    There is an increasing awareness that we are living in a global village, which demands a global ethics. In this article, I shall explore what contributions Confucianism, particularly its conception of love, can make. It has often been claimed that Confucian love is love with distinction, as a natural feeling, and as merely human love and so it is inferior to the Christian love, which is universal, commanded, and based on divine love. Drawing on the resources of the Cheng brothers' (...)
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  35. Charles Taylor's transcendental arguments for liberal communitarianism.Yong Huang - 1998 - Philosophy and Social Criticism 24 (4):79-106.
    This paper sees Charles Taylor's moral discourse as a version of liberal communitarianism, an attempt to reconcile liberalism and communitarianism, by examining his three transcendental arguments: the liberal transcendence from the parochial to the universal; the communi tarian transcendence from the instinctual to the ontological; and the theistic transcendence from the good to God. While this liberal communi tarianism absorbs some great insights from both liberalism and communi tarianism and overcomes some of their respective weaknesses, it fails to avoid their (...)
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  36.  15
    Democracy, Liberty , and the Good: Seeking a Proper Relationship for a Moral China.Yong Huang - 2018 - Philosophy East and West 68 (2):590-597.
    Jiwei Ci's Moral China in the Age of Reform is a landmark in our attempt to understand, diagnose, and provide solutions to the moral crisis in post-Mao China. It is difficult not to be deeply impressed by the perceptive observations, provocative claims, and sophisticated arguments Ci presents in this book. In my brief comment, I shall think with Ci on the relationship between the democratic and liberal components of a liberal democratic society on the one hand and that between the (...)
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  37.  27
    Electromechanical Design of Self-Similar Inspired Surface Electrodes for Human-Machine Interaction.YongAn Huang, Wentao Dong, Chen Zhu & Lin Xiao - 2018 - Complexity 2018:1-14.
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  38.  26
    Ernest Sosa Encountering Chinese Philosophy.Yong Huang (ed.) - 2020 - Bloomsbury.
  39.  5
    Ernest Sosa encountering Chinese philosophy: a cross-cultural approach to virtue epistemology.Yong Huang (ed.) - 2022 - New York: Bloomsbury Academic.
    A major figure in the Anglo-American analytic tradition, Ernest Sosa is a pioneer of contemporary virtue epistemology. Engaging with his important work for the first time, a team of renowned scholars of Chinese philosophy bring Western analytic epistemology into dialogue with themes and issues in the history of the Chinese tradition in order to reveal multiple points of connection. Drawing on thinkers and texts from Confucianism, Daoism and Chinese Buddhism, chapters explore issues central to virtue epistemology, such as the reliabilist (...)
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  40.  9
    Editor’s Word: Filial Piety: Root of Morality or Source of Corruption (I).Yong Huang - 2008 - Dao: A Journal of Comparative Philosophy 7 (1):1-3.
  41.  64
    Foundation of religious beliefs after foundationalism: Wittgenstein between Nielsen and Phillips: Yong Huang.Yong Huang - 1995 - Religious Studies 31 (2):251-267.
    Religious beliefs have often been taken either as absolutely foundational to all others or as ultimately founded on something else. This essay starts with an endorsement of the contemporary critique of foundationalism but sets its task as to search for the foundation of religious belief after foundationalism. In its third and main part, it argues for a Wittgensteinian reflective equilibrium as such a foundation. In this reflective equilibrium, religious beliefs are no more and no less foundational to, or founded by, (...)
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  42.  58
    God as Absolute Spirit: A Heideggerian Interpretation of Hegel's God-Talk.Yong Huang - 1996 - Religious Studies 32 (4):489 - 505.
    Though this is not a comparative study of Hegel and Heidegger, this article brings Heidegger's thinking of Being to shed light on some ambiguous parts of Hegel's Godtalk, which is fundamentally postmodern. Its main arguments are (1) as real, Hegel's God is not a metaphysical Being but an absolute activity; (2) as transcendent, Hegel's God is not beyond this world but immanent in this world to bring it beyond itself; and (3) as revealing, God is not external but internal to (...)
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  43.  76
    God as absolute spirit: A Heideggerian interpretation of Hegel's God-talk: Yong Huang.Yong Huang - 1996 - Religious Studies 32 (4):489-505.
    In this postmodern era, God-talk is facing serious challenges. Is it still possible to have a meaningful concept of God after the demise of metaphysical realism? How can we make sense of the idea of absolute transcendence in a secularized world? In what sense can we still believe something as divine revelation when foundationalism is no longer taken for granted? While some believe that we can go about our old theological business as usual, others have entirely given up on the (...)
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  44. Morality, Human Nature, and Metaphysics: Rorty Responds to Confucian Critics.Yong Huang (ed.) - 2008 - Open Court Press.
     
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  45. Neo-confucian political philosophy: The Cheng Brothers on li (propriety) as political, psychological, and metaphysical.Yong Huang - 2007 - Journal of Chinese Philosophy 34 (2):217–238.
  46.  8
    Quan qiu hua shi dai de zong jiao =.Yong Huang - 2011 - Taibei Shi: Tai da chu ban zhong xin.
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  47.  9
    Quan qiu hua shi dai de lun li =.Yong Huang - 2011 - Taibei Shi: Tai da chu ban zhong xin.
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  48.  3
    Ru jia zheng zhi si wei chuan tong ji qi xian dai zhuan hua =.Yongjun Huang - 2010 - Changsha Shi: Yuelu shu she.
    本书共分十章, 分别从儒家政治思维的典范性时代, 道德政治模式, 治理模式, 阳明心学, 李贽的挑战, 黄宗羲的突破, 魏源的总结, 现代新儒家的传承, 当前儒学"新外王"的情况, 东亚文明圈的崛起等十个主题出发, 对儒家政治思维及其现代转化这一课题进行系统的研究.
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  49.  36
    Slote, Michael, A Sentimentalist Theory of the Mind: Oxford: Oxford University Press, 2014, xxiii + 247 pages.Yong Huang - 2015 - Dao: A Journal of Comparative Philosophy 14 (2):307-313.
  50.  53
    The Cheng Brothers' onto-theological articulation of confucian values.Yong Huang - 2007 - Asian Philosophy 17 (3):187 – 211.
    In this article, I attempt to provide a new interpretation of li in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that the two brothers' views on li are not as radically different as many scholars have made us to believe; li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; and this life-giving activity, in terms of its mysterious (...)
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