by Don J. Wyatt (1996)
Few thinkers have stood as squarely at both the center and the periphery of an intellectual movement as has Shao Yung (1011-1077). Ethical model and eccentric, socialite and eremite, Shao Yung is perhaps not only the greatest enigma of early Neo-Confucianism, but also one of its undisputed giants. In this impressive life-and-thought study, Don J. Wyatt painstakingly sifts through all available evidence relating to Shao Yung and his scholarship to provide a portrait that fully exposes the moral center of the man and his work. Drawing on the abundant store of letters and accounts by Shao's contemporaries and his own much-neglected poetry, Wyatt has assembled a study that intimately relates Shao's life to his thought. He challenges the assumptions of previous Western scholarship by persuasively arguing against the acceptance of works traditionally ascribed to Shao - specifically, the Kuan-wu wai-p'ien (Outer Chapters on Observing Things), the Yu-ch'iao wen-ta (Fisherman and Woodcutter Dialogue), and the cryptic quasi-autobiographical essay Wu-ming kung chuan (Biography of the Nameless Lord). Shao is presented as an independent thinker whose philosophical lexicon functioned according to a profound interdependence that was unique among the systems of his peers. His metaphysical concepts, which appear impervious to and beyond the scope of human influence - namely, his ching-shih (world ordering), kuan-wu (observing things), and I-Ching - derived hsien-t'ien (before Heaven) methodologies - are essentially the products of a morally reflective life. Wyatt's discoveries, therefore, refute the common assertion of Shao Yung's moral indifference. Moreover, by meticulously integrating the progress of this Neo-Confucian's thought into the course of his life, the author has produced one of the most textured and accessible works on a philosopher of the Sung era.
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.
Liang Shihe zhu bian
"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.
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.
Confucius
"Formulated in the ruins of a society that had been founded on untenable spiritualistic concepts of governance, Confucius' philosophy postulated a humanistic social order that has survived as China's social ideal ever since." "Confucius' teachings are very literary in nature. The Analects is made up of dialogues, stories, and anecdotes, always aphoristic and full of poetic turns of thought."--BOOK JACKET.