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1Is There a Moral Ternion of Heaven and Humankind?Contemporary Chinese Thought 26 (4): 25-34. 1995.Those who are particular will want to raise a rhetorical question: "How can you assert that Confucianism does not possess a basic transcendental value?"
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5The Radicalism of ZhuangziContemporary Chinese Thought 26 (4): 44-53. 1995.In asking why Qu Yuan posed his paradoxical "Heavenly Questions," we are still far from resolving the more fundamental question that we plan to address. Despite the paradoxes embedded in his questions, Qu Yuan still proposed them. The key issue is why Qu Yuan could not refrain from posing the "Heavenly Questions" even though he was caught in a paradox.
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7Why Did Qu Yuan Commit Suicide?Contemporary Chinese Thought 26 (4): 9-16. 1995."Heavenly Questions" would never have seen the light of day if Qu Yuan had not failed in life and if he had not been exiled—an act he considered unjust. We can even say that his other magnificent works, such as Li Sao [Encountering Sorrow], would never have been written.
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7Heavenly Questions Posed by a HumanContemporary Chinese Thought 26 (4): 70-77. 1995.Up to this point, the reasons behind Qu Yuan's "Heavenly Questions" are clear: to resolve the vital issue of establishing the foundation of his beliefs. Once Qu Yuan—a man who had acted as the medium between, on one hand, the perfect way of the ancient kings and the ideology of the state, and, on the other, the realization of his individual character—was cast adrift, issues concerning the reliability of the perfect way of the ancient kings and the ideology of the state were revealed. That is to …Read more
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5The Dilemma for Contemporary ConfuciansContemporary Chinese Thought 26 (4): 35-43. 1995.The "moral ternion of heaven and humankind" was not fully established in theoretical terms by Confucius, Mencius, and Xunzi. The most fundamental issue involved the basis for the mutual accord between heaven and humankind.
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3Doubts About the Imperial IdealContemporary Chinese Thought 26 (4): 17-24. 1995.Qu Yuan had good reason for believing in the omnipotent power of the individual will, even though, in the end, it crushed him into pieces. He believed that each individual possesses this omnipotent power because the values of history and the heavenly principles were contained internally in each person.
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8The Hardships and Misfortunes of LifeContemporary Chinese Thought 26 (4): 54-61. 1995.Zhuangzi's anguish was far more profound than Qu Yuan's. Zhuangzi foresaw the potential evil embedded in the construct of the state and the perfect way of the ancient kings. He also saw through all the hoaxes of history. Thus, he was more than willing to mock the perfect way of the ancient kings and to negate goodness as advanced by the state, the king, and even morality as a foundation for the true value for mankind.
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2China's Most Enigmatic Literary WorkContemporary Chinese Thought 26 (4): 5-8. 1995.To dwell in the wide house of the world, to stand in the correct seat of the world, and to walk in the great path of the world; when he obtains his desire for office, to practice his principles for the good of the people; and when that desire is disappointed, to practice them alone.
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15Between "Heavenly Questions" and EternityContemporary Chinese Thought 26 (4): 78-91. 1995.Qu Yuan was driven to his "Heavenly Questions" by a skepticism about his beliefs and a deep sense of futility in confronting his self-consciousness. His tragedy was that his inquiries failed to transcend the premises of his own questions.
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25Improving the quality of care of patients with asthma: the example of patients with severely symptomatic diseaseJournal of Evaluation in Clinical Practice 7 (3): 261-269. 2001.
