陈景黼.(2012). 当代欧美学界中国古代身体观研究综述. 台湾东亚文明研究学刊(台湾), (6), 183-212. 海德格尔(2010). 在通向语言的途中(孙周兴译).北京:商务印书馆. 胡塞尔.(2001).欧洲科学的危机与超越论的现象学(王炳文译).北京:商务印书馆. 黄金鳞.(2006).历史、身体、国家:近代中国的身体形成(1895-1937). 北京:新星出版社. 黄宗羲. (1985). 黄宗羲全集(沈善洪编). 杭州:浙江古籍出版社. 嵇璜,曹仁虎. (1986). 钦定续文献通考. 文渊阁四库全书:史部政书类(卷一百七十四). 台北:台湾商务印书馆, 630-335. 李少君等(2017).五人诗选:雷平阳·陈先发·李少君·潘维·古马.上海:华东师范大学出版社. 林久络(2006). 王门心学的密契主义向度——自我探索与道德实践的二重奏. 台北:国立台湾大学哲学研究所博士论文. 刘小枫. (1998).现代性社会理论诸论——现代性与现代中国. 上海:上海三联书店. 刘又铭. (2009). 明清儒家自然气本体的哲学典范. 国立政治大学哲学学报(台湾), (7), 1-36. 刘宗周(1997). 刘宗周全集. 台北:中央研究院中国文哲研究所. 牟宗三. (1984). 从陆象山到刘蕺山. 台北:学生书局. 庞朴. (1980). 帛书五行篇研究. 山东:齐鲁书社. 萨特.(2007). 存在与虚无(陈宣良等译).北京:生活·读书·新知三联书店. 舍勒.(1995). 资本主义的未来(刘小枫编,罗悌伦等译). 香港:香港牛津大学出版社. 施舟人(Schipper, K. M.).(2002). 中国文化基因库. 北京:北京大学出版社. 泰勒.(2001).自我的根源:现代认同的形成(韩震等译).南京:译林出版社. 王健文. (1993). 国君一体——古代中国国家概念的一个面相.杨儒宾编.中国古代思想中的气论和身体观. 台北:巨流图书公司. 杨儒宾. (1996). 儒家身体观. 台北:中研院文哲所. 杨儒宾. (2012). 异议的意义——近世东亚的反理学思潮. 台北:国立台湾大学出版中心. Ames, R. T. (1993). The meaning of body in classical Chinese philosophy. In Thomas P. Kasulis,T.P., Ames, R.T. and Dissanayake, W.(ed.). Self as body in Asian theory and practice. Albany:State University of New York Press. Aoki, T. T.(2004). Curriculum in a new key:The collected work of Ted T. Aoki. New Jersey:Lawrence Erlbaum Associate. Cheng, C.(2002). On the metaphysical significance of Ti (body-embodiment) in Chinese philosophy:Benti (origin-substance) and Ti-yong (substance and function). Journal of Chinese Philosophy, 29(2), 145-161. Berman, L. M. (1991). Toward curriculum for being:Voices of education. Albany:State University of New York Press. Biemel, W.(1972). Poetry and language in Heidegger. In Joseph J. Lockelmans (ed.). On Heidegger and languag. Evanston:Northwestern University Press, 81-85. Dillon, M. C. (1997).Ecart & differance:Merleau-Ponty and Derrida on seeing and writing. New Jersey:Humanities Press International, Inc. Dupre, L. (1993). Passage to modernity:An essay in the hermeneutics of nature and culture.New Haven and London:Yale University Press. Gaukroger, S.(2006). The emergence of a scientific culture. Oxford:Oxford University Press. Gaut, B. & Lopes, D. M.(2013). The Routledge companion to aesthetic. Oxon:Routledge. Geaney, J. (2002). On the epistemology of the senses in early Chinese thought.Honolulu:University of Hawai'i Press. Heidegger, M. (2012). Contributions to philosophy (of the event). Translated by Richard Rojcewica and Daniela Vallega-Neu. Bloomington:Indiana University Press. Heidegger, M. (2013).The event. Translated by Richard Rojcewicz. Bloomington:Indiana University Press. Merleau-Ponty, M.(1992). Text and dialogues. Atlantic Highlands:Humanities Press. Jung, H. Y.(1990). Heidegger's way with Sinitic thinking. In Graham Parkes(eds). Heidegger and Asian Thought. Honolulu:University of Hawaii Press. Pippin, R. B. (1999). Modernism as a philosophical problem:On the dissatisfactions of European high culture. Malden:Blackwell Publishers Inc.1999. Noce, A. D. (2014).The crisis of modernity. Translated by Carlo Lancellotti. Quebec:McGill-Queen's University Press. Schipper,K.M.(1994). The Taoist body. Berkeley:University of California Press. Schutz, A.& Luckmann, T.(1973). The Structure of the life-world(Translated by Richard Zaner, M. & Tristram, H. & Engelhardt, J.). Evanston:Northwestern University Press. Taylor, C.(2016).The language animal:The full shape of the human linguistic capacity. Cambridge:The Belknap Press of Harvard University Press. |