by Liang Shihe zhu bian (2005)
"Bryan Van Norden's new translation of the Mengzi (Mencius) is accurate, philosophically nuanced, and fluent. Accompanied by selected passages from the classic commentary of Zhu Xi - one of the most influential and insightful interpreters of Confucianism - this edition provides readers with a parallel to the Chinese practice of reading a classic text alongside traditional commentaries. Also included are an Introduction that situates Mengzi and Zhu Xi in their intellectual and social contexts; a glossary of names, places and important terms; a selected bibliography; and an index."--Jacket.
Yu cong
Ben shu yi<lun yu> wei di ben, Yun yong kong zi"xiu shen qi jia zhi guo ping tian xia"de ji ji ru shi tai du, Qu guan cha, Xue xi kong zi liu ji wo men de"wei yi zhi xue", Gong tong tan tao zuo ren yu cheng shi zhi dao.
Kong Qiu bian zhu
Quan shu ji ben cai yong wen da ti cai. fan er shi pian, mei pian qu pian shou er, san zi wei pian ming, qian shi pian cheng wei " shang lun ", hou shi pian cheng wei " xia lun " . mei pian fen wei ruo gan duan, mei duan wei yi zhang, gong ji si bai jiu shi er zhang, gong ji yi wan er qian qi bai yu zi." lun yu " de zi shu sui ran bu duo, dan yun han de si xiang nei rong que po wei feng fu.
Lionel M. Jensen
Could it be that the familiar and beloved figure of Confucius was invented by Jesuit priests? In Manufacturing Confucianism, Lionel M. Jensen reveals this very fact, demonstrating how sixteenth- and seventeenth-century Western missionaries used translations of the ancient ru tradition to invent the presumably historical figure who has since been globally celebrated as philosopher, prophet, statesman, wise man, and saint. Challenging both previous scholarship and widespread belief, Jensen uses European letters and memoirs, Christian histories and catechisms written in Chinese, translations and commentaries on the Sishu, and a Latin summary of Chinese culture known as the Confucius Sinarum Philosophus to argue that the national self-consciousness of Europe and China was bred from a cultural ecumenism wherein both were equal contributors.
Julia Ching
"In this book, Julia Ching offers a magisterial survey of over four thousand years of Chinese civilisation through an examination of the relationship between kingship and mysticism. She investigates the sage-king myth and ideal, and analyses the various skills that have been required as qualifications of leadership. She argues that institutions of kingship were bound up with cultivation of trance states and communication with spirits. Over time, these associations were retained, though sidelined, as the sage-king myth became a model for the actual ruler, with a messianic appeal for the ruled. As a paradigm, it also became appropriated by private individuals who strove for wisdom without becoming kings. As the Confucian tradition interacted with the Taoist and the Buddhist, the religious character of spiritual and mystical cultivation became more pronounced. But the sage-king idea continued, promoting expectation of benevolent despotism rather than democratisation in Chinese civilisation."--Jacket.