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Leibniz and China
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  • Cited by 24
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    This book has been cited by the following publications. This list is generated based on data provided by CrossRef.

    Rogacz, Dawid 2018. The birth of enlightenment secularism from the spirit of Confucianism. Asian Philosophy, Vol. 28, Issue. 1, p. 68.

    Mervart, David 2018. Is one book world not enough?: the Eurasian Republic of Letters before the nineteenth century. Global Intellectual History, p. 1.

    Wenning, Mario 2018. Dialectics of Enlightenment, East and West. Journal of Chinese Philosophy,

    Davis, Gordon F. and Renaud, Mary D. 2018. Ethics without Self, Dharma without Atman. Vol. 24, Issue. , p. 107.

    Mahoney, Josef Gregory 2017. Can the oriental know justice? Can the subaltern tell stories?. Neohelicon, Vol. 44, Issue. 2, p. 445.

    Beziau, Jean-Yves 2017. MANY 1. Journal of Indian Council of Philosophical Research, Vol. 34, Issue. 2, p. 259.

    Barbalet, Jack 2017. Confucianism and the Chinese Self. p. 11.

    Fay, Elizabeth 2017. Coleridge Finds Spinoza’s Dharma Nature. The Wordsworth Circle, Vol. 48, Issue. 3, p. 128.

    Robinson, Douglas 2016. Towards an Intercivilizational Turn: Naoki Sakai's cofigurative regimes of translation and the problem of Eurocentrism. Translation Studies, Vol. 9, Issue. 1, p. 51.

    Williams, R. John 2016. World Futures. Critical Inquiry, Vol. 42, Issue. 3, p. 473.

    Wang, Guanglin 2016. Translating intersemiotically: photographing West and East in Brian Castro’s Shanghai Dancing. Asia Pacific Translation and Intercultural Studies, Vol. 3, Issue. 3, p. 201.

    Mahoney, Josef Gregory 2016. Orientalism, “Yellow Peril,” and the “New Yellow Journalism”. Fudan Journal of the Humanities and Social Sciences, Vol. 9, Issue. 1, p. 123.

    Novotný, Daniel D. 2014. François Noël, S.J. (1651-1729): Were the Ancient Chinese Atheists?. Studia theologica, Vol. 16, Issue. 3, p. 111.

    Elden, S. 2013. Leibniz and geography: geologist, paleontologist, biologist, historian, political theorist and geopolitician. Geographica Helvetica, Vol. 68, Issue. 2, p. 81.

    OuYang, Min 2012. There is No Need forZhongguo Zhexueto be Philosophy. Asian Philosophy, Vol. 22, Issue. 3, p. 199.

    Turner, Bryan S. and Arslan, Berna Zengin 2011. Shari’a and legal pluralism in the West. European Journal of Social Theory, Vol. 14, Issue. 2, p. 139.

    Purdy, Daniel 2011. After the Berlin Wall. p. 249.

    Tang, Shaocheng 2011. China’s Sui Generis plus Oxymoron- its justification. Open Journal of Political Science, Vol. 01, Issue. 01, p. 1.

    MacLennan, Bruce 2009. Encyclopedia of Information Science and Technology, Second Edition. p. 1763.

    Taki, Victor 2009. In search of true monarchy: Montesquieu, Speranskii, Karamzin and the politics of reform in early nineteenth-century Russia. European Review of History: Revue europeenne d'histoire, Vol. 16, Issue. 1, p. 125.

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Book description

Why was Leibniz so fascinated by Chinese philosophy and culture? What specific forms did his interest take? How did his interest compare with the relative indifference of his philosophical contemporaries and near-contemporaries such as Spinoza and Locke? In this highly original book, Franklin Perkins examines Leibniz's voluminous writings on the subject and suggests that his interest was founded in his own philosophy: the nature of his metaphysical and theological views required him to take Chinese thought seriously. Leibniz was unusual in holding enlightened views about the intellectual profitability of cultural exchange, and in a broad-ranging discussion Perkins charts these views, their historical context, and their social and philosophical ramifications. The result is an illuminating philosophical study which also raises wider questions about the perils and rewards of trying to understand and learn from a different culture.

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