237:(çĄé)âthat they do have intellectual intuition and therefore are indeed able to grasp things-in-themselves. In Kant, things as they are in themselves are not transcendent objects residing in a realm beyond the reach of human reason. The thing in itself is not a thing at all, but a notion that has to be presupposed from the standpoint of (finite) human reason. Therefore, one cannot argue for a particular kind of faculty that provides access to it. By presenting his concept of intellectual âintuitionâ Mou seems to argue for a faculty that Kant had overlooked or misunderstood, but his whole argument ultimately rests on a change of meaning of what the thing in itself is (see below).
372:âI suggest to understand gongfu as the dynamic point of contact between the real and the ideal, between Is and Ought, and thus between the domains of ontology and moral theory in Western philosophy. In Confucianism, this point of contact constitutes its own quasi-ontological realm, which is congruent neither with purely objective and factual reality nor with mere ideality, but is instead a kind of actuality (毊é«)âwhat comes into being through human agency and constitutes the human life-world with its intrinsic moral quality.â
148:(èȘèŻèȘć
¶èȘć·±). As scholar Schmidt wrote, âSince for Mou intellectual intuition is just another name for self-transcendence, we can infer from here what is being transcended in this moment: the atomistic isolation of the individual, which is but an abstraction from every personâs own true moral Self.â On the clinging to self image of the mere individual, Schmidt continued, ââŠin Western philosophy, this clinging has been institutionalized in the concept of the (epistemological) subject or
199:"The threeânamely, enlightened feeling, reason, and principleâare one. This does not mean to establish in advance a particular kind of moral feeling as the ground of principleâwhich is opposed by Kant. Rather, reason itself is enlightened feeling (since it is non-sensible, it is called enlightened feeling, or intellectual feeling). Enlightened feeling is at the same time reason: it does not precede reason, but neither is it posterior to reason; it is identical with reason."
171:
and (ii) moral feelings: pathological feelings precede the thought of law while moral feeling can only follow after the thought of the law. Although neither sorts of feelings can stand as grounds for a moral law because it is not based on reason, Kant believed a kind of moral feeling, specifically the ârespectâ for moral feeling to be worthy of further investigation.
253:âhe contents of my consciousness are objects of inner sense, but my consciousness is an object of neither inner nor outer sense.If I had intellectual intuition of myself, I would constitute myself as an object without recourse to sensibility, and again the whole Kantian edifice of knowledge (and language) would come crashing downâ
244:
thinking of moral transformation and attainment of happiness. The
Confucian concept of moral transformation, a process where a small person can transcend himself into a gentlemen and to a sage, rests on the principle that we are able to know our motives and will that allow for such transformation. In
170:
based exclusively on reason and not on feelings because the variability in degrees would make it impossible to determine a uniform moral standard. However, Kant still allows feeling to play a role in his search for a moral law. First, he divides feelings into two categories: (i) pathological feelings
128:
As Nick Bunin explained, âKant displaces the moral self, the rational will, the value of things, and the reward for culture to a noumena world that we cannot know. In just the way it is most important to know ourselves and others we are cut off from knowledge. The âabsolute otherness of the otherâ is
124:
instead of realizing the heart-mind, or trying to prove the existence of free-will instead of accepting its existence, shows that Kant is only concerned with the individual, which denies access to his own morality. Thus Kant missed the impact of self-transforming experience of moral action because of
383:
meaning limits the capacity for humans to know it, but practical reason validates its value and infinitude. Thus, when the human mind becomes infinite in
Confucian terms, all beings are given as things-in-themselves. For Mou, the precarious basis of the distinction between noumena and phenomena can
272:
However, for Mou, it is not a question of why humans can overcome limitedness, but why the West failed to develop this simple human characteristic. Simply put, it was the
Western understanding of man as Godâs creature, or more so, as a negative reflection of Godâs unerring qualities that inherently
174:
For Kant, unlike pathological feelings, ârespectâ for the law does not arise out of external influence and is âself-wrought by rational concept." However, this respect for the law is not the basis of a moral law, it instead represents âthe consciousness that my will is subordinate to a law, without
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and not as a postulate, and calls for the possibility for moral laws. This is important because the existence of moral laws can only be justified practically in the dimension of practical reason. Practical justification of things-in-themselves have subjective necessity because they are out of this
215:
that âif it is true that human beings cannot have intellectual intuition, then the whole of
Chinese philosophy must collapse completely, and the thousands years of effort must be in vain. It is just an illusion.â Through his investigation of Kantâs intellectual intuition Mou strives not only to
103:
as something beyond human grasp. What Kant should have done, according to Mou, was to establish the existence of a free-will and exploring practical consequences further. Accordingly, Mou urges readers to âdismiss Kantâs mistaken approach and follow
Confucian terms such as heart-mind, âGood
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are so closely related, humans must have intellectual intuition to see the things they know, including ourselves, to have moral value. Kant was unable to justify a moral law because of the limitedness of human condition, specifically the lack of human intellectual intuition and to postulate
417:(çŽèŠș) or âdirect perception," thereby directly attributing the activity to the intellect. The defining meanings of Kantâs terms are hence erased and replaced with Mouâs terms containing implicit interpretations of what Kant originally meant.
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On this matter Mou disagrees with Kant, and believes that by putting moral feeling on par with happiness Kant misses the whole essence of moral feeling entirely. According to Mou, there is not only empirical moral feeling but also
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Scholars argue that Mouâs translations of
Kantian terms are not accurate reflections of the original meanings in German because all of Mou's works were translated from English. Stephan Schmidt, for example, notes the term
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questions. However, Mou claimed that the problem with the division between noumena and phenomena, especially the negative conception of noumena (the inability to be known by humans) is due to an unclear understanding of
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individual particularity. Thus, it seems as though Mou argues for a morality tied to non-individuality: a connection with others that precedes the ground of individual self-identity. In making distinctions between the
337:
beings, how much moral laws matter to us and our propensity to follow them is grounds for the existence of it. Thus, the conception of things-in-themselves that is limited (inaccessible) to us through
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because he possesses intellectual intuition and (2) God only creates noumena, not appearances. Mou praised this distinction of noumena and phenomena and deemed it to involve one of the most profound
277:â and something off limits for moral humans. This deeply embedded belief lead to the lack of intellectual intuition in Kant's philosophy. Mou concluded that Kant had played within the confines of
348:
As Mou says, âmuch theoretical reason cannot affirm the objective reality of freedom, God, and the soul". Mou arrives this position because
Confucian thinking has been dominated by a concern for
203:
Mou is reticent to assign moral feeling as the basis for moral law, but he introduces a new meaning to moral feeling calling it âthe transcendental dynamic ground for the realization of morals.â
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Wing-Cheuk Chan writes that it is at this juncture that Mou reiterates the need for
Confucianism because it grants intellectual intuition to the human being and the noumena becomes accessible.
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parable on the child on the well will also fail because of the "lack connection between human beings that is more fundamental to their Selves," and thus be unable to 'truly' experience
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happiness because âevery empirical interest promises to contribute to the well-being by the agreeableness that a thing affords, whether profit be regarded.â
499:âą Bunnin, Nicholas. "God's Knowledge And Ours: Kant And Mou Zongsan On Intellectual Intuition." Journal of Chinese Philosophy 35.4 (2008): 613-24. Print.
356:(æćŸ·) and therefore by practical problems in a sense that the Western tradition has failed to grasp. This can be seen from the absence of the concept of
27:. Widely regarded as the most influential Kant scholar in China, Mou's rigorous critique of Kantâs philosophyâhaving translated all three of Kantâs
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contrast, Kant denies that we can have intellectual intuition of things-in-themselves, even of oneself. This is further elucidated in Buninâs
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154:âour self-transcendence and indeed the whole moral dimension of our being remains opaque. We do not reach what New Confucians call
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42:, Mou attempted to justify a moral metaphysics. He attempted to do this in large part by critiquing Kantian concepts such as
288:, and viewed man as a limited being. For Mou, this is not only a reflection of Kantâs limitedness in his philosophy but of
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be solved through the
Confucian perception of man having the ability to transcend himself though moral transformation.
313:. Further, Mou claimed the distinction can only be understood if the concept of things-in-themselves are understood as
108:âa term that is more concerned with connection between human beings that is more fundamental than mere self-identity."
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Bunin, Nick (September 23, 2014). "God's
Knowledge And Ours: Kant And Mou Zongsan On Intellectual Intuition".
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Bunin, Nick (September 23, 2014). "God's Knowledge and Ours: Kant and Mou Zongsan on Intellectual Intuition".
593:
Bunin, Nick (September 23, 2014). "God's Knowledge And Ours: Kant And Mou Zongsan On Intellectual Intuition".
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terms by attempting to disprove that there can only be a metaphysics of morals. In a moral metaphysics, since
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does not necessarily involve the eye. Following the English translation Mou translates it into Chinese as
265:(äșșéæéèćŻçĄé). This recalls not only the Confucian notion of moral transformation but also the attainment of
51:
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1985:
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1474:
1285:
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Wing-Cheuk, Chan (March 13, 2012). "Mou Zongsan On Confucian And Kant's Ethics: A Critical Reflection".
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Wing-Cheuk, Chan (March 13, 2012). "Mou Zongsan On Confucian And Kant's Ethics: A Critical Reflection".
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Wing-Cheuk, Chan (March 13, 2012). "Mou Zongsan On Confucian And Kant's Ethics: A Critical Reflection".
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Wing-Cheuk, Chan (March 13, 2012). "Mou Zongsan On Confucian And Kant's Ethics: A Critical Reflection".
652:
Wing-Cheuk, Chan (March 13, 2012). "Mou Zongsan On Confucian And Kant's Ethics: A Critical Reflection".
620:
Wing-Cheuk, Chan (March 13, 2012). "Mou Zongsan on Confucian and Kant's Ethics: A Critical Reflection".
409:, which means âto lookâ) relies on visual sense and the eye as the organ for human knowledge, whereas
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limited manâs being. Confucian transcendence was not possible because in the West it was labeled as â
360:(淄怫) in Western concepts, that is, the individual âmoral effortâ that realizes moral values through
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361:
1033:
Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
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Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
960:
Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
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Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
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Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
793:
Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
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Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
509:
Schmidt, Stephen (April 2011). "Mou Zongsan, Hegel, and Kant: The Quest for Confucian Modernity".
269:(æćŸ·), both of which necessarily require us to be able to know our motives and will as said above.
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the intervention of other influences on my sense.â For Kant, moral feeling is the incentive (
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has been cited as a highly crucial part in the development Mouâs personal philosophy, namely
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Wing-Cheuk, Chan (February 21, 2006). "Mou Zongsan's Transformation of Kant's Philosophy".
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233:(ç©èȘèș«). Accordingly Mou is tasked with going beyond Kant, where he claims human beings are
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complemented on this view by the absolute otherness of myself as a moral agent.â
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Mouâs motives for holding that human beings have intellectual intuition lies in
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although man is limited, these limits can be overcome / he can become limitless
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Godâs Knowledge and Ours: Kant and Mou Zongsan on Intellectual Intuition
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moral feeling, and it is in this form of moral feeling that incentive (
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overcome Kant but to establish that Chinese philosophy is superior.
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Nineteen Lectures on Chinese Philosophy And Its Implications
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with an implication of absolute distinction between man and
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knowledge,â and intellectual intuition as another term for
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Kant theorized that (1) only God can have knowledge of
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For Mou, Kantâs philosophy rests on the assumption of
1101:(1st ed.). Hong Kong: De Gruyter, Inc. p.
445:(1st ed.). Hong Kong: De Gruyter, Inc. p.
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162:Limitation of Kantâs theory of moral feeling
296:Things-in-themselves, noumena and phenomena
227:(æșççŽèŠș) and therefore have no access to the
213:Phenomena and Thing-in-Itself çŸè±Ąèç©èȘèș« (1975)
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1140:: CS1 maint: location missing publisher (
261:(äșșäčæéæ§), and to go beyond this Mou argues
1093:Palmquist, Stephen (November 19, 2010).
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437:Palmquist, Stephen (November 19, 2010).
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364:. Scholar Stephen Schmidt writes about
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1068:N. Serina, Chan (November 11, 2011).
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1072:(1st ed.). BRILL. p. 159.
401:as a misleading translation because
219:In Kantâs terms, human beings are
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156:awareness of our own moral nature
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765:10.1111/j.1540-6253.2012.01693.x
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634:10.1111/j.1540-6253.2012.01693.x
484:10.1111/j.1540-6253.2006.00340.x
329:practical necessityâthat is, as
782:. Taipei: Student Book Company.
379:Giving things-in-themselves a
223:(æé) in that they do not have
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930:Journal of Chinese Philosophy
903:Journal of Chinese Philosophy
753:Journal of Chinese Philosophy
726:Journal of Chinese Philosophy
699:Journal of Chinese Philosophy
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595:Journal of Chinese Philosophy
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352:(éćŸ·èĄçș) and the attainment of
146:self-confirmation of myself
82:seeks to establish a moral
58:, and the division between
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1331:Hundred Schools of Thought
1070:The Thought of Mou Zongsan
397:, rendered in English as
1035:Philosophy East and West
1000:Philosophy East and West
962:Philosophy East and West
868:Philosophy East and West
833:Philosophy East and West
795:Philosophy East and West
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511:Philosophy East and West
421:References and footnotes
1326:Nine Schools of Thought
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2629:State consequentialism
374:
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225:intellectual intuition
207:Intellectual intuition
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52:intellectual intuition
38:Following his teacher
1646:Northern and Southern
1126:Zongsan, Mou (1983).
1047:10.1353/pew.2011.0029
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880:10.1353/pew.2011.0029
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807:10.1353/pew.2011.0029
778:Zongsan, Mou (1975).
567:10.1353/pew.2011.0029
523:10.1353/pew.2011.0029
166:Kant seeks to find a
405:(note the root word
341:becomes positive in
142:awakening to my Self
132:Under Kantâs system
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339:theoretical reason
290:Western philosophy
106:self-transcendence
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1079:978-9-004-21212-1
259:manâs limitedness
70:Moral metaphysics
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2190:Chung-ying Cheng
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2478:
2471:
2466:
2459:
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2452:
2442:
2435:
2428:
2421:
2414:
2407:
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2327:
2322:
2317:
2312:
2307:
2302:
2297:
2292:
2287:
2282:
2277:
2272:
2270:Lee Shui-chuen
2267:
2262:
2257:
2252:
2247:
2242:
2237:
2232:
2227:
2222:
2217:
2212:
2207:
2202:
2197:
2192:
2187:
2182:
2177:
2172:
2167:
2161:
2159:
2155:
2154:
2152:
2151:
2146:
2141:
2139:Zhang Xuecheng
2136:
2131:
2126:
2121:
2116:
2111:
2106:
2101:
2096:
2091:
2086:
2081:
2076:
2071:
2066:
2061:
2056:
2051:
2046:
2041:
2036:
2031:
2025:
2023:
2017:
2016:
2014:
2013:
2008:
2003:
1998:
1993:
1988:
1983:
1978:
1973:
1968:
1963:
1958:
1953:
1948:
1943:
1938:
1933:
1927:
1925:
1923:
1922:
1917:
1911:
1908:
1907:
1905:
1904:
1899:
1894:
1889:
1884:
1879:
1877:Wang Chongyang
1874:
1869:
1864:
1859:
1854:
1849:
1844:
1839:
1834:
1828:
1826:
1816:Five Dynasties
1812:
1811:
1809:
1808:
1803:
1798:
1793:
1788:
1783:
1778:
1773:
1768:
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1684:
1679:
1674:
1669:
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1639:
1637:Three Kingdoms
1633:
1630:
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1606:
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1596:
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1273:
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1231:
1226:
1220:
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1214:
1213:
1208:
1206:
1205:
1198:
1191:
1183:
1175:
1174:
1147:
1118:
1111:
1085:
1078:
1060:
1025:
987:
947:
920:
893:
858:
820:
785:
770:
743:
716:
689:
671:
639:
612:
580:
536:
501:
489:
462:
455:
425:
424:
422:
419:
389:
386:
368:(淄怫) saying:
297:
294:
208:
205:
193:Bewegungsgrund
189:transcendental
177:Bewegungsgrund
163:
160:
76:
73:
71:
68:
13:
10:
9:
6:
4:
3:
2:
2703:
2692:
2689:
2687:
2684:
2683:
2681:
2664:
2661:
2660:
2659:
2656:
2654:
2651:
2649:
2646:
2644:
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2639:
2637:
2634:
2630:
2627:
2625:
2622:
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2620:
2617:
2615:
2612:
2610:
2607:
2605:
2602:
2600:
2597:
2596:
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2584:
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2570:
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2512:
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2502:
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2427:
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2422:
2420:
2419:
2415:
2413:
2412:
2408:
2406:
2403:
2402:
2400:
2396:
2386:
2383:
2381:
2378:
2376:
2373:
2371:
2370:Zhang Dongsun
2368:
2366:
2363:
2361:
2358:
2356:
2353:
2351:
2348:
2346:
2343:
2341:
2338:
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2333:
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2328:
2326:
2323:
2321:
2318:
2316:
2313:
2311:
2308:
2306:
2303:
2301:
2298:
2296:
2293:
2291:
2290:Liang Shuming
2288:
2286:
2283:
2281:
2278:
2276:
2273:
2271:
2268:
2266:
2263:
2261:
2258:
2256:
2253:
2251:
2248:
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2241:
2238:
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2233:
2231:
2228:
2226:
2223:
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2218:
2216:
2213:
2211:
2208:
2206:
2203:
2201:
2198:
2196:
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2191:
2188:
2186:
2183:
2181:
2178:
2176:
2173:
2171:
2168:
2166:
2163:
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2160:
2156:
2150:
2147:
2145:
2142:
2140:
2137:
2135:
2132:
2130:
2127:
2125:
2122:
2120:
2117:
2115:
2112:
2110:
2107:
2105:
2102:
2100:
2097:
2095:
2092:
2090:
2087:
2085:
2082:
2080:
2077:
2075:
2072:
2070:
2067:
2065:
2062:
2060:
2057:
2055:
2052:
2050:
2047:
2045:
2042:
2040:
2037:
2035:
2032:
2030:
2027:
2026:
2024:
2022:
2018:
2012:
2009:
2007:
2004:
2002:
1999:
1997:
1996:Wang Yangming
1994:
1992:
1989:
1987:
1984:
1982:
1979:
1977:
1974:
1972:
1969:
1967:
1964:
1962:
1959:
1957:
1954:
1952:
1949:
1947:
1944:
1942:
1939:
1937:
1934:
1932:
1929:
1928:
1926:
1921:
1918:
1916:
1913:
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1909:
1903:
1900:
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1580:
1577:
1575:
1572:
1570:
1567:
1565:
1562:
1560:
1557:
1555:
1554:Dongfang Shuo
1552:
1550:
1549:Dong Zhongshu
1547:
1545:
1542:
1541:
1539:
1534:
1531:
1529:
1526:
1525:
1522:
1516:
1513:
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1501:
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1471:
1468:
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1463:
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1433:
1431:
1428:
1426:
1423:
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1418:
1416:
1413:
1411:
1408:
1406:
1403:
1401:
1398:
1396:
1393:
1391:
1388:
1386:
1383:
1381:
1378:
1376:
1373:
1371:
1368:
1366:
1363:
1361:
1358:
1357:
1355:
1353:
1349:
1346:
1344:
1340:
1336:
1332:
1329:
1327:
1324:
1323:
1318:
1315:
1313:
1310:
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1305:
1301:
1299:
1298:
1294:
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1289:
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1284:
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1279:
1277:
1274:
1272:
1269:
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1262:
1259:
1257:
1254:
1250:
1247:
1245:
1242:
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1237:
1236:
1235:
1232:
1230:
1227:
1225:
1222:
1221:
1219:
1215:
1211:
1204:
1199:
1197:
1192:
1190:
1185:
1184:
1181:
1170:
1166:
1162:
1158:
1151:
1148:
1143:
1137:
1129:
1122:
1119:
1114:
1112:9783110226249
1108:
1104:
1099:
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1089:
1086:
1081:
1075:
1071:
1064:
1061:
1056:
1052:
1048:
1044:
1040:
1036:
1029:
1026:
1021:
1017:
1013:
1009:
1005:
1001:
994:
992:
988:
983:
979:
975:
971:
967:
963:
956:
954:
952:
948:
943:
939:
935:
931:
924:
921:
916:
912:
908:
904:
897:
894:
889:
885:
881:
877:
873:
869:
862:
859:
854:
850:
846:
842:
838:
834:
827:
825:
821:
816:
812:
808:
804:
800:
796:
789:
786:
781:
774:
771:
766:
762:
758:
754:
747:
744:
739:
735:
731:
727:
720:
717:
712:
708:
704:
700:
693:
690:
686:. p. 19.
685:
678:
676:
672:
667:
663:
659:
655:
648:
646:
644:
640:
635:
631:
627:
623:
616:
613:
608:
604:
600:
596:
589:
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581:
576:
572:
568:
564:
560:
556:
549:
547:
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543:
541:
537:
532:
528:
524:
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516:
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496:
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485:
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477:
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458:
456:9783110226249
452:
448:
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427:
420:
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412:
408:
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400:
396:
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385:
382:
377:
373:
369:
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363:
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351:
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344:
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336:
332:
327:
322:
320:
316:
312:
307:
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295:
293:
291:
287:
283:
280:
276:
270:
268:
264:
260:
254:
250:
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243:
238:
236:
232:
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226:
222:
217:
214:
206:
204:
200:
196:
194:
190:
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182:
178:
172:
169:
161:
159:
157:
153:
152:
147:
143:
139:
135:
130:
126:
123:
119:
114:
109:
107:
102:
97:
93:
89:
85:
81:
74:
69:
67:
65:
61:
57:
53:
49:
48:moral feeling
45:
41:
36:
34:
30:
26:
22:
21:Immanuel Kant
18:
17:Mou Zongsan's
2653:Epistemology
2640:
2580:
2573:
2566:
2562:Yin and yang
2554:
2545:Human nature
2537:
2533:Filial piety
2525:
2513:
2506:
2499:
2492:
2480:
2473:
2461:
2450:Confucianism
2444:
2437:
2430:
2423:
2416:
2409:
2380:Zhou Guoping
2375:Zhang Shenfu
2360:Yin Haiguang
2355:Yang Changji
2300:Liu Xiaofeng
2285:Liang Qichao
2170:Carsun Chang
2158:20th century
2144:Zhuang Cunyu
2074:Hong Liangji
2034:Chen Menglei
2029:Chen Hongmou
2011:Zhan Ruoshui
1971:Liu Zongzhou
1941:Hong Zicheng
1936:Huang Zongxi
1842:Fan Zhongyan
1820:Ten Kingdoms
1806:Linji Yixuan
1801:Liu Zongyuan
1390:Gongsun Long
1352:Eastern Zhou
1343:Philosophers
1321:
1317:Mixed School
1302:
1295:
1239:Han learning
1234:Confucianism
1160:
1156:
1150:
1127:
1121:
1096:
1088:
1069:
1063:
1038:
1034:
1028:
1003:
999:
965:
961:
933:
929:
923:
906:
902:
896:
871:
867:
861:
836:
832:
798:
794:
788:
779:
773:
756:
752:
746:
729:
725:
719:
702:
698:
692:
683:
657:
653:
625:
621:
615:
598:
594:
558:
554:
514:
510:
504:
475:
471:
465:
440:
414:
410:
406:
402:
398:
394:
391:
378:
375:
371:
365:
362:human agency
357:
353:
350:moral agency
349:
347:
323:
317:rather than
306:metaphysical
299:
292:as a whole.
271:
266:
262:
258:
256:
252:
246:
239:
234:
228:
224:
220:
218:
212:
210:
202:
198:
192:
185:
176:
173:
165:
155:
149:
145:
141:
137:
131:
127:
110:
78:
75:Moral nature
44:moral nature
37:
15:
2624:Role ethics
2609:Metaphysics
2385:Zhou Zuoren
2345:Xiong Shili
2330:Tang Chun-i
2325:Sun Yat-sen
2320:Qiu Renzong
2315:Mou Zongsan
2265:Kang Youwei
2210:Feng Youlan
2175:P. C. Chang
2165:Cai Yuanpei
2149:Zeng Guofan
2134:Yu Zhengxie
2064:Gong Zizhen
2059:Feng Guifen
2049:Fang Lanfen
1981:Qian Dehong
1781:Zhang Zhihe
1717:Xiahou Xuan
1657:Bao Jingyan
1500:Zhuang Zhou
1163:(S1): 151.
759:(S1): 148.
732:(S1): 149.
705:(S1): 148.
660:(S1): 147.
628:(S1): 146.
381:theoretical
144:(é©é) and a
140:(èȘæéć), an
84:metaphysics
40:Xiong Shili
2686:Kantianism
2680:Categories
2663:Legitimacy
2365:Yu Dunkang
2335:Tang Yijie
2310:Mao Zedong
2295:Lin Yutang
2260:Jin Yuelin
2255:Jiang Qing
2230:He Guanghu
2200:Chu Anping
2185:Chen Duxiu
2114:Wang Fuzhi
2104:Tan Sitong
2099:Pan Pingge
2094:Liu Yiming
1976:Luo Rufang
1897:Zhou Dunyi
1882:Wang Chuyi
1872:Wang Anshi
1852:Lu Jiuyuan
1732:Yan Zhitui
1722:Xie Daoyun
1624:Yang Xiong
1609:Wang Chong
1584:Kong Anguo
1445:Shen Buhai
1440:Shang Yang
1395:Guan Zhong
1365:Chunyu Kun
1286:Naturalism
1041:(2): 278.
1006:(2): 262.
968:(2): 277.
936:(S1): 50.
909:(S1): 53.
874:(2): 264.
839:(2): 268.
801:(2): 280.
601:(S1): 52.
561:(2): 271.
517:(2): 265.
403:anschauung
395:Anschauung
335:phenomenal
331:autonomous
315:evaluative
113:transcends
35:in China.
33:westernize
2642:Shan shui
2575:Zhengming
2350:Xu Fuguan
2275:Li Shicen
2250:Ray Huang
2235:Hu Qiaomu
2205:Fang Keli
2195:Ch'ien Mu
2180:Chen Daqi
2109:Tang Zhen
2054:Fang Quan
1966:Liu Bowen
1956:Lai Zhide
1946:Jiao Hong
1931:Chen Jiru
1892:Zhang Zai
1857:Shao Yong
1832:Cheng Hao
1776:Wang Tong
1677:Guo Xiang
1599:Liu Xiang
1579:Jing Fang
1490:Yuan Xian
1470:Ximen Bao
1425:Lie Yukou
1380:Duanmu Ci
1370:Confucius
1256:HuangâLao
1136:cite book
1130:. Taipei.
1055:143834004
1020:143834004
982:143834004
888:143834004
853:143834004
815:143834004
575:143834004
531:143834004
411:intuition
407:anschauen
399:intuition
388:Criticism
326:practical
279:Christian
242:Confucian
235:limitless
181:empirical
168:moral law
134:Menciusâs
122:phenomena
101:free-will
64:phenomena
29:critiques
19:study of
2636:Ink wash
2614:Politics
2604:Theology
2463:Ming yun
2439:Jing zuo
2398:Concepts
2280:Li Zehou
2245:Hua Gang
2215:Gan Yang
2124:Yan Yuan
2119:Wei Yuan
2089:Lin Zexu
2069:Gu Yanwu
2044:Fang Bao
2039:Dai Zhen
2001:Wu Cheng
1991:Wang Gen
1862:Shen Kuo
1837:Cheng Yi
1796:Liu Yuxi
1702:Sengzhao
1662:Fan Zhen
1564:Huan Tan
1544:Ban Zhao
1495:Zhang Yi
1485:Yang Zhu
1450:Shen Dao
1360:Bu Shang
1261:Legalism
1229:Buddhism
478:(1): 1.
96:morality
92:ontology
2648:Society
2425:Jian'ai
2240:Hu Shih
2225:Gu Zhun
2084:Ma Qixi
1986:Wang Ji
1951:Jiao Yu
1867:Su Song
1847:Hu Hong
1737:Zhi Dun
1727:Xun Can
1712:Wang Bi
1707:Wang Su
1697:Ji Kang
1692:Huiyuan
1682:Fu Xuan
1672:Ge Hong
1619:Xun Yue
1614:Wang Fu
1604:Ma Rong
1574:Jia Kui
1515:Zou Yan
1475:Xu Xing
1460:Sun Tzu
1430:Mencius
1405:Hui Shi
1400:Han Fei
1375:Deng Xi
1312:Yangism
1304:Xuanxue
1271:Marxism
1217:Schools
319:factual
302:noumena
221:limited
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2006:Xu Ai
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2021:Qing
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