標(biāo)題: Titlebook: Ethics in the Zhuangzi; Dialogues on the Sta Xiangnong Hu,Yong Huang Book 2024 The Editor(s) (if applicable) and The Author(s), under exclu [打印本頁(yè)] 作者: Harding 時(shí)間: 2025-3-21 17:34
書目名稱Ethics in the Zhuangzi影響因子(影響力)
書目名稱Ethics in the Zhuangzi影響因子(影響力)學(xué)科排名
書目名稱Ethics in the Zhuangzi網(wǎng)絡(luò)公開度
書目名稱Ethics in the Zhuangzi網(wǎng)絡(luò)公開度學(xué)科排名
書目名稱Ethics in the Zhuangzi被引頻次
書目名稱Ethics in the Zhuangzi被引頻次學(xué)科排名
書目名稱Ethics in the Zhuangzi年度引用
書目名稱Ethics in the Zhuangzi年度引用學(xué)科排名
書目名稱Ethics in the Zhuangzi讀者反饋
書目名稱Ethics in the Zhuangzi讀者反饋學(xué)科排名
作者: Anticoagulants 時(shí)間: 2025-3-21 22:36
Book 2024te of the field today. This volume serves as a good companion to scholars, as well as graduate-level students, who are interested in gaining philosophical and ethical insights from Zhuangzi and Chinese philosophy in general..作者: Consequence 時(shí)間: 2025-3-22 03:58 作者: osculate 時(shí)間: 2025-3-22 05:31
Difference Stories and Patient Moral Relativism in the ,: A Response to Waldemar Brys,e virtue ethics of respect (Huang 2010b, 2015, 2023a), and patient moral relativism (Huang 2018), to capture the basically same idea as conveyed by “copper rule.” As this is not only a distinctive interpretation of the . but also a novel ethical idea, while it receives warm reception from some schol作者: Influx 時(shí)間: 2025-3-22 09:16 作者: 不開心 時(shí)間: 2025-3-22 16:49 作者: 不開心 時(shí)間: 2025-3-22 21:04
Mobile and Wireless Communicationss, sophisticated, and original version of moral relativism” (Xiao and Huang 2014: 1). In this book, Wong aligns Zhuangzi with his pluralistic relativism. He also employs Zhuangzi’s arguments to show that it is possible “to have confidence in one’s moral commitments while recognizing that different c作者: 憤慨點(diǎn)吧 時(shí)間: 2025-3-23 00:20 作者: GIBE 時(shí)間: 2025-3-23 01:38
Mobile, Ubiquitous, and Pervasive Learningcal standards of the specific recipient of the action, which can harmonize interpersonal relationships within social settings. Finally, the paper suggests that Zhuangzi does not draw an ontological distinction between the realm of Heaven (i.e., the world as it originally is) and the realm of man (i.作者: 否決 時(shí)間: 2025-3-23 09:27 作者: 殺蟲劑 時(shí)間: 2025-3-23 12:48
https://doi.org/10.1007/978-981-10-6144-8 Others, however, argue that it contains a rich ethical framework, emphasizing equality, self-cultivation, social harmony, and the exercise of prudence. This introduction offers an overview of this background and the current state of the field of Zhuangzi’s ethics, with the aim of demonstrating the 作者: GRIN 時(shí)間: 2025-3-23 16:38
Mobile and Wireless Communicationsere is no rational and universal justification for any morality, which requires us to take a relativistic stance toward different moral views, treating a plurality of moral views (but not necessarily all) as worthy of appreciation or, at least, tolerance. His . (1984a) is “the first book-length stud作者: 結(jié)束 時(shí)間: 2025-3-23 19:25 作者: sclera 時(shí)間: 2025-3-23 22:39 作者: CAB 時(shí)間: 2025-3-24 04:53
https://doi.org/10.1007/978-3-319-60672-9amiliar knack stories. At my first attempt to characterize the unique moral idea conveyed by these stories, I call it the moral Copper Rule: Do (don’t do) unto others as they would (wouldn’t) like to be done unto, in contrast to the familiar moral Golden Rule: Do (don’t do) unto others as you would 作者: confederacy 時(shí)間: 2025-3-24 07:59 作者: 壁畫 時(shí)間: 2025-3-24 14:31 作者: echnic 時(shí)間: 2025-3-24 18:08
Mobile, Ubiquitous, and Pervasive Learning and unbind people from artificially constructed socio-political orders, helping them gain an experience of the world as it originally is. This paper critically reexamines M?llgaard’s view and offers an alternative account of Zhuangzi’s ethics that is more secular, positive, and socially grounded. F作者: CYN 時(shí)間: 2025-3-24 21:04
https://doi.org/10.1007/978-3-531-90099-5 of a harmonious social order, and that Zhuangzi’s ethics is a kind of religious ethics not a kind of virtue ethics. I consider the stories of criminals and the story of Cook Ding 庖丁 in Zhuangzi, and I compare Zhuangzi’s moral law with Kant’s moral law.作者: GROUP 時(shí)間: 2025-3-25 01:27 作者: habile 時(shí)間: 2025-3-25 05:01
https://doi.org/10.1007/978-3-658-11783-2. 道, or ways or paths, and . 德, the agentive powers by which we pursue ways or paths. L. Hong Ki 林康琪 presents a forceful, invigorating challenge to several aspects of my interpretation of a Zhuangist ethical outlook. Her discussion reveals several respects in which my previous treatments were insuff作者: 不出名 時(shí)間: 2025-3-25 09:07
https://doi.org/10.1007/978-3-322-83660-1ights in the Daoist classic for addressing the ethical issues of our time. It is commonly believed that ethics is not Zhuangzi’s primary concern. For example, Chad Hansen famously said in his study, ., that what Zhuangzi tells us about the “Hitler problem” is merely that “Hitler happened” (Hansen 19作者: BALK 時(shí)間: 2025-3-25 14:30
https://doi.org/10.1007/978-3-663-05802-1the significance of vastness . 大 in the . 逍遙遊. Robert Tsaturyan is worried that with this interpretation, I am advocating creating penumbrae of concepts in which we are obliged to contradict ourselves; these contradictory penumbra then spread everywhere, and force us to make self-contradictory judgm作者: AVOW 時(shí)間: 2025-3-25 16:10 作者: 縱火 時(shí)間: 2025-3-25 22:41 作者: 興奮過度 時(shí)間: 2025-3-26 00:49 作者: misshapen 時(shí)間: 2025-3-26 05:37
https://doi.org/10.1007/978-3-031-69804-0zhuangzi and philosophy; daoism and zhuangzi; daoist ethics; chinese philosophy; zhuangzi and moral rela作者: 火海 時(shí)間: 2025-3-26 08:51
https://doi.org/10.1007/978-3-531-90099-5 of a harmonious social order, and that Zhuangzi’s ethics is a kind of religious ethics not a kind of virtue ethics. I consider the stories of criminals and the story of Cook Ding 庖丁 in Zhuangzi, and I compare Zhuangzi’s moral law with Kant’s moral law.作者: 預(yù)示 時(shí)間: 2025-3-26 16:27 作者: 打折 時(shí)間: 2025-3-26 18:32
https://doi.org/10.1007/978-0-387-71058-7 PMR. A PMR-friendly reading is possible only if we accept contested interpretative claims about parts of the . that go beyond the primary textual evidence that is frequently cited in support of such a reading.作者: Venules 時(shí)間: 2025-3-26 23:12
https://doi.org/10.1007/978-3-322-83660-192: 290). However, other scholars, such as Jung H. Lee, believe that “early Daoist texts consistently advance an ethical program” (Lee 2014: 8). My aspiration in this essay is to identify Zhuangzi’s commitment to moral positions. I attempt to do this in my presentation and critique of Steve Coutinho’s interpretation of ethics in the ..作者: Habituate 時(shí)間: 2025-3-27 02:46
,Zhuangzi’s “Difference Stories” and Patient Moral Relativism, PMR. A PMR-friendly reading is possible only if we accept contested interpretative claims about parts of the . that go beyond the primary textual evidence that is frequently cited in support of such a reading.作者: PLAYS 時(shí)間: 2025-3-27 05:43 作者: 一回合 時(shí)間: 2025-3-27 10:18 作者: 沉思的魚 時(shí)間: 2025-3-27 14:17 作者: HALL 時(shí)間: 2025-3-27 18:29
https://doi.org/10.1007/978-3-658-11282-0ho can use their . to skillfully respond to changing circumstances and follow the .道. Fraser’s interpretation suggests that interpersonal conduct is a “field of skill” and that the question of how to treat others is not fundamentally different from questions about how to undertake any course of activity.作者: AIL 時(shí)間: 2025-3-27 21:59 作者: Incise 時(shí)間: 2025-3-28 04:09 作者: 細(xì)節(jié) 時(shí)間: 2025-3-28 10:08 作者: Gum-Disease 時(shí)間: 2025-3-28 12:26
The Art of the Way: Toward a Dao-Centered Ethics in the ,aluative attitudes and practical reasons appropriate or inappropriate, more or less reflective of the Way.?The paper concludes with some methodological reflections on the “asymmetry” that currently exists in comparative ethics and the reasons why this asymmetry continues to endure.作者: 聽覺 時(shí)間: 2025-3-28 16:50 作者: mastopexy 時(shí)間: 2025-3-28 21:45
https://doi.org/10.1007/978-3-8349-8182-0lutizes the Way as the source of value, which conflicts with Zhuangzi’s perspectivism. Third, the Daoist practical identity neither fits the Zhuangzian flexibility of identity nor explains the normative force by attuning to the Way.作者: Compatriot 時(shí)間: 2025-3-29 01:06 作者: Platelet 時(shí)間: 2025-3-29 05:11
,Ethics and Normativity in ,: A Commentary on Jung Lee’s Ethics of Attunement,lutizes the Way as the source of value, which conflicts with Zhuangzi’s perspectivism. Third, the Daoist practical identity neither fits the Zhuangzian flexibility of identity nor explains the normative force by attuning to the Way.作者: infantile 時(shí)間: 2025-3-29 10:23 作者: 相反放置 時(shí)間: 2025-3-29 12:01 作者: Traumatic-Grief 時(shí)間: 2025-3-29 16:30
How , and , Can Shape a Plausible Zhuangist Ethics,veral aspects of my interpretation of a Zhuangist ethical outlook. Her discussion reveals several respects in which my previous treatments were insufficiently clear or precise. I am grateful for her meticulous critical appraisal, which highlights several dimensions along which I need to elaborate my proposed interpretation.作者: 外表讀作 時(shí)間: 2025-3-29 21:24
Introduction, Others, however, argue that it contains a rich ethical framework, emphasizing equality, self-cultivation, social harmony, and the exercise of prudence. This introduction offers an overview of this background and the current state of the field of Zhuangzi’s ethics, with the aim of demonstrating the 作者: Needlework 時(shí)間: 2025-3-30 03:28
,How Is Zhuangzi Not a Relativist? A Critique of David Wong’s Interpretation of Zhuangzi as a Pluralere is no rational and universal justification for any morality, which requires us to take a relativistic stance toward different moral views, treating a plurality of moral views (but not necessarily all) as worthy of appreciation or, at least, tolerance. His . (1984a) is “the first book-length stud作者: 排名真古怪 時(shí)間: 2025-3-30 05:22 作者: BURSA 時(shí)間: 2025-3-30 10:54 作者: Thyroxine 時(shí)間: 2025-3-30 16:12
