Dao: A Journal of Comparative Philosophy, Volume 22, issue 3, September 2023

Vermander, B. Confucius and the Hen-Pheasant: The Enigma at the Center of the Analects. Dao 22, 351–377 (2023). https://doi.org/10.1007/s11712-023-09890-y

本文解读《论语·乡党》最后一章：色斯举矣，翔而后集。曰：“山梁雌雉，时哉！时哉！”子路共之，三嗅而作。作者认为，这体现孔子对天命的理解。并且，就全书结构，作者推测，本章是《论语》的中心。

Banka, R. Dao as a Unified Composition or Plurality: A Nihilism Perspective. Dao 22, 381–395 (2023). https://doi.org/10.1007/s11712-023-09891-x

以分体虚无论（mereological nihilism，也叫组件虚无论，主张只有不可分的基本实体，组合物乃虚无）来理解道家的“道”。

Moeller, HG. Kill Stories: A Critical Narrative Genre in the Zhuangzi. Dao 22, 397–412 (2023). https://doi.org/10.1007/s11712-023-09892-w

作者指出，庄子中存在两种叙事：杀戮叙事；生存叙事。后者是前者的诊断和药方。

Kruger, M.C. Zhuangzi and Aquinas on Simultaneous Emotions. Dao 22, 413–436 (2023). https://doi.org/10.1007/s11712-023-09893-9

I argue that both Aquinas and Zhuangzi offer accounts which acknowledge the reality of simultaneous emotions, and both offer different explanations of how this is possible, as well as how these emotions are moderated or forgotten. 【作者比较庄子与阿奎那，研究共时的诸情绪】

Chai, D. Wuwei in the Lüshi Chunqiu. Dao 22, 437–455 (2023). https://doi.org/10.1007/s11712-023-09894-8

The objective of this essay is twofold: to show that wuwei is better understood as “abiding harmony” than nonaction, and to demonstrate this via a close reading of the Lüshi Chunqiu 呂氏春秋 (Master Lü’s Spring and Autumn Annals) which makes wuwei the epicenter of its doctrine of “the Dao of the ruler.”【借助《吕氏春秋》谈无为的理解问题】

Janik, M., O’Neill, R. Navigating Comparative Space: Longobardo’s Reading of SHAO Yong and the “Ten Thousand Things – One Body” Axiom. Dao 22, 457–472 (2023).

This essay focuses on A Brief Response on the Controversies over Shangdi, Tianshen and Linghun by Niccolò Longobardo (1559–1654), a text that played a crucial role in the formation of European understanding of Chinese philosophy. Taken historically, the text is an important vehicle for the transmission of Chinese concepts into early modern European philosophy as well as a key intervention in the debate shaping the ideological premises of the Jesuit mission in China. It contains one of the first systematic accounts of Chinese philosophy written by a European author. More importantly, it presents a narrative that links Mediterranean and Chinese intellectual history into a single historical current. In this way Longobardo plays a role analogous to the mapmaker who distorts three-dimensional spaces in order to project them together onto a two-dimensional plane. We present some of the peculiar shifts and emphases made by Longobardo in his reading of what seems to him a transhistorical current linking the Chinese and ancient Mediterranean philosophical milieus. In particular, we examine (1) the relationship between Longobardo’s attempt to situate Chinese thought in a global context and the choice to place special emphasis on the philosophy of SHAO Yong 邵雍, treating him as a figure of primary importance among Song 宋 Neo-Confucian authors, and (2) the focus on the monist and cosmogonic aspects of Chinese thought, summarized by the “ten thousand things forming one body” (wanwuyiti 萬物一體) “axiom.”【早期传教士（龙华民）如何理解邵雍】

Tang, Y. The State of the Field Report X: Contemporary Chinese Studies of Tianxia (All-Under-Heaven). Dao 22, 473–490 (2023). 

介绍“天下”概念。