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1148Technology and the Way: Buber, Heidegger, and Lao‐Zhuang “Daoism”Journal of Chinese Philosophy 41 (3-4): 307-327. 2014.I consider the intertextuality between Chinese and Western thought by exploring how images, metaphors, and ideas from the texts associated with Zhuangzi and Laozi were appropriated in early twentieth-century German philosophy. This interest in “Lao-Zhuang Daoism” encompasses a diverse range of thinkers including Buber and Heidegger. I examine how the problematization of utility, usefulness, and “purposiveness” in Zhuangzi and Laozi becomes a key point for their German philosophical reception; ho…Read more
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68Review of Lin ma, Heidegger on East-West Dialogue: Anticipating the Event (review)Notre Dame Philosophical Reviews 2009 (3). 2009.
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724Questioning Dao: Skepticism, Mysticism, and Ethics in the ZhuangziInternational Journal of the Asian Philosophical Association 1 5-19. 2008.
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215Hiding the world in the world: Uneven discourses on the zhuangziJournal of Chinese Philosophy 32 (3). 2005.
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595China, Nature, and the Sublime in KantIn Stephen R. Palmquist (ed.), Cultivating Personhood: Kant and Asian Philosophy, Walter De Gruyter. pp. 333--348. 2010.
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800Naturalism and Anti-Naturalism in NietzscheArchives of the History of Philosophy and of Social Thought 58 213-227. 2013.Nietzsche has been associated with naturalism due to his arguments that morality, religion, metaphysics, and consciousness are products of natural biological organisms and ultimately natural phenomena. The subject and its mental life are only comprehensible in relation to natural desires, drives, impulses, and instincts. I argue that such typical natu-ralizing tendencies do not exhaust Nietzsche’s project, since they occur in the context of his critique of “nature” and metaphysical, speculative,…Read more
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437Retrieving Phenomenology: Introduction to the Special Theme ES NelsonFrontiers of Philosophy in China 11 (3): 329-337. 2016.
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49Levinas and Early Confucian Ethics: Religion, Rituality, and the Sources of MoralityLevinas Studies 4 177-207. 2009.
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3011Hermeneutics: Schleiermacher and DiltheyIn Alan D. Schrift & Daniel W. Conway (eds.), History of Continental Philosophy: Volume 2; Nineteenth-Century Philosophy: Revolutionary Responses to the Existing Order, Acumen Press. 2010.
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892The Question of Resentment in Nietzsche and Confucian EthicsTaiwan Journal of East Asian Studies 10 (1): 17-51. 2013.
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262Self-Reflection, Interpretation, and Historical Life in DiltheyIn Hans-Ulrich Lessing, Rudolf A. Makkreel & Riccardo Pozzo (eds.), Recent Contributions to Dilthey’s Philosophy of the Human Sciences, . 2011.
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70Heidegger and Carnap: Disagreeing about nothing?In Francois Raffoul & Eric S. Nelson (eds.), The Bloomsbury Companion to Heidegger, Bloomsbury Academic. pp. 2--151. 2013.
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87Responding to Heaven and Earth: Daoism, Heidegger, and EcologyEnvironmental Philosophy 1 (2): 65-74. 2004.Although the words “nature” and “ecology” have to be qualified in discussing either Daoism or Heidegger, the author argues that a different and potentially helpful approach to questions of nature, ecology, and environmental ethics can be articulated from the works of Martin Heidegger and the early Daoist philosophers Laozi (Lao-Tzu) and Zhuangzi (Chuang-Tzu). Despite very different cultural contexts and philosophical strategies, they bring into play the spontaneity and event-character of nature …Read more
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267"Zongjiao weiji, lunli shenghuo ji Ke'erkaiguo'er de Jidujiao shiji de pipan" 宗教危機、倫理生活及克爾凱郭爾的基督教世界的批判Research on Fundamentals of Philosophy Jilin University 哲學基礎理論研究 (Beijing: Zhongguo Shehui Kexue Chubanshe, 2016) 2016 204-215. 2016.
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162Biological and Historical Life: Heidegger between Levinas and DiltheyIn S. Campbell & P. Bruno (eds.), The Science, Politics, and Ontology of Life-Philosophy, Bloomsbury Academic. pp. 15. 2013.
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209Life and WorldIn Hans-Helmuth Gander Jeff Malpas (ed.), The Routledge Companion to Hermeneutics, . 2015.
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391Virtue and Violence in Theravada and Sri Lankan BuddhismIn Chanju Mun and Ronald S. Green (ed.), Buddhist Roles in Peacemaking, Blue Pine Books. pp. 199-233. 2009.
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12Kant and the Art of Political PrudenceIn and R. Schumacher R. Horstmann V. Gerhardt (ed.), Kant und die Berliner Aufklärung, Walter De Gruyter. 2001.
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369What Is Enlightenment: Can China Answer Kant’s Question? By Wei ZhangJournal of Chinese Philosophy 38 (4): 666-669. 2011.
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1058Heidegger and the Questionability of the EthicalStudia Phaenomenologica 8 411-435. 2008.Despite Heidegger’s critique of ethics, his use of ethically-inflected language intimates an interpretive ethics of encounter involving self-interpreting agents in their hermeneutical context and the formal indication of factical life as a situated dwelling open to possibilities enacted through practices of care, interpretation, and individuation. Existence is constituted practically in Dasein’s addressing, encountering, and responding to itself, others, and its world. Unlike rule-based or virtu…Read more
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202The Complicity of the Ethical: Causality, Karma, and Violence in Buddhism and LevinasIn Levinas and Asian Thought, Duquesne University Press. pp. 99-114. 2013.
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1494Responding with dao : Early daoist ethics and the environmentPhilosophy East and West 59 (3). 2009.Early Daoism, as articulated in the Daodejing and the Zhuangzi, indirectly addresses environmental issues by intimating a non-reductive naturalistic ethics calling on humans to be open and responsive to the specificities and interconnections of the world and environment to which they belong. "Dao" is not a substantial immanent or transcendent entity but the lived enactment of the intrinsic worth of the "myriad things" and the natural world occurring through how humans address and are addressed b…Read more
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755Recognition and Resentment in the Confucian AnalectsJournal of Chinese Philosophy 40 (2): 287-306. 2013.Early Confucian “moral psychology” developed in the context of undoing reactive emotions in order to promote relationships of reciprocal recognition. Early Confucian texts diagnose the pervasiveness of reactive emotions under specific social conditions and respond with the ethical-psychological mandate to counter them in self-cultivation. Undoing negative affects is a basic element of becoming ethically noble, while the ignoble person is fixated on limited self-interested concerns and feelings o…Read more
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19th Century Philosophy |
20th Century Philosophy |
Philosophical Traditions |