[1] 关于佛教诠释传统，读者可参考 Donald S. Lopez, Jr., ed., Buddhist Hermeneutics (Honolulu: University of Hawaii Press, 1988)。此外亦可参见注释2与3所介绍的参考数据。
[2] Karel L. Van der Leeuw, “The Study of Chinese Philosophy in the West: A Bibliographic Introduction,” China Review International 6.2 (1999), 332-72.
[3] 此系列总论始于秦代、终于现代，并由不同主编自 1980 年起陆续编纂而成。至于先秦时代部分，请参考Cambridge History of Ancient China, Edward Shaughnessy 及 Michael Loewe, eds. (New York: Cambridge University Press, 1999).
[4] Michael Loewe, ed., Early Chinese Texts: A Bibliographical Guide, Early China Special Monograph Series, No. 2. (Society for the Study of Early China and Institute of East Asian Studies, University of California, Berkeley, 1993).
[5] Charles Gardner, Chinese Traditional Historiography (重印版，Cambridge: Harvard University Press, 1961).
[6] Arthur Waley, The Analects of Confucius (原版1938年，重印版：New York: Vintage Books, 1989) 以及The Way and its Power (New York: Grove Press, 1958).
[7] Benjamin I. Schwartz, The World of Thought in Ancient China (Cambridge: Harvard University Press, 1985).
[8] John B. Henderson, Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis (Princeton: Princeton University Press, 1991).
[9] John B. Henderson, The Construction of Orthodoxy and Heresy: Neo-Confucian, Islamic, Jewish, and Early Christian Patterns (Albany: SUNY Press, 1998).
[10] Steven Van Zoeren, Poetry and Personality: Reading, Exegesis, and Hermeneutics in Traditional China (Stanford: Stanford University Press, 1991).
[11] Haun Saussy, The Problem of a Chinese Aesthetic (Stanford: Stanford University Press, 1993).
[12] C. H. Wang, From Ritual to Allegory: Seven Essays in Early Chinese Poetry (Hong Kong: Chinese University Press, 1988).
[13] Stephen Owen, Readings in Chinese Literary Thought (Cambridge: Harvard-Yenching Institute Monograph Series, 1996).
[14] Zhang Longxi, The Tao and The Logos: Literary Hermeneutics, East and West (Durham: Duke University Press, 1992).
[15] Mark Edward Lewis, Writing and Authority in Early China (Albany: SUNY Press, 1999).
[16] Christopher L. Connery, The Empire of the Text: Writing and Authority in Early Imperial China (Lanham: Rowman and Littlefield, 1999).
[17] Kai-wing Chow (周启荣), On-Cho Ng (伍安祖), and John B. Henderson, eds., Imagining Boundaries: Changing Confucian Doctrines, Texts and Hermeneutics (Albany: SUNY Press, 1999).
[18] Tu Ching-I (涂经诒), ed., Classics and Interpretations: The Hermeneutic Tradition in Chinese Culture (New Brunswick, N.J.: Transaction Press, 2000).
[19] 关于此早期之研究趋势，可以顾理雅(H. G. Creel)所著之 Chinese Thought from Confucius to Mao Tse-tung (Chicago: University of Chicago Press, 1953) 为例。即使如此，在以中国思想史为题之诸书中，此书仍属甚具实用价值之精简概论。
[20] A. C. Graham, Disputers of the Tao (La Salle: Open Court, 1989). 此外，Schwartz 1985年所著的The World of Thought in Ancient China 亦包含了关于阴阳思想之详细讨论。
[21] 关于Graham 对于《公孙龙子》及《列子》的考证理论，请参考其所著 Studies in Chinese Philosophy and Philosophical Literature (重印版，Albany: SUNY Press, 1990). 关于《墨辩》的考证分析，则请参考 Graham, Later Mohist Logic, Ethics and Science (Hong Kong: Chinese University Press, 1978)。此外，Graham 尚提出了关于《庄子》与《墨子》的考证研究，对此，读者可参考前述之 Studies 一书、Graham 所著的 Chuang-tzu: Inner Chapters (London: George Allen and Unwin, 1981)及其所著之 Divisions in Mohism Reflected in the Core Chapters of Mo-tzu (Singapore: Institute of East Asian Philosophies, 1985)。此外，在 Graham 所著的先秦思想总论Disputers of the Tao (La Salle: Open Court, 1989)中，则概述了此诸考证研究之大要。
[22] 例如，大部分中国学者似乎并不熟悉 Graham 关于《公孙龙子》的考证研究，此研究提出了充实的证据以论证《公孙龙子》六个章节中，仅有两章确属先秦时代的文献，至于其它章节则可能为南北朝时代之伪作。
[23] Harold Roth 的著作有 “Redaction Criticism and the Early History of Taoism,” Early China (1994), 1-46; “Who Compiled the Chuang-tzu?” in Chinese Texts and Philosophical Contexts: Essays Dedicated to Angus C. Graham, Henry Rosemont, Jr., ed. (LaSalle: Open Court, 1991), 79-128; 以及The Texual History of the Huai-nan Tzu (Ann Arbor: Association for Asian Studies, University of Michigan, 1992). 至于William Boltz，请参考 “The Religious and Philosophical Significance of the ‘Hsiang Erh’ Lao Tzu in the Light of the Ma-wang-tui Silk Manuscripts,” Bulletin of the School of Oriental and African Studies 45.1 (1982), 95-117; “Textual Criticism and the Ma Wang tui Lao Tzu,” Harvard Journal of Asiatic Studies 44.1 (1984), 185-224 及 “The Fourth-Century B.C. Guidiann Manuscripts from Chuu and the Composition of the Laotzyy,” Journal of the American Oriental Society 119.4 (1999), 590-608. 着有相关研究著作的其它学者，尚包括 Victor Mair 及 Michael LaFargue，关于他们的研究著作，下面「先秦思想」一节中将有详细的参考资料。
[24] 关于此方面的研究，近几年来最重要的著作，非 Edwin G. Pulleyblank, Outline of Classical Chinese Grammar (Vancouver: UBC Press, 1995) 莫属。至于其它重要的研究，则有Graham 在其 Later Mohist Logic 一书中对于《墨经》文法的讨论（页111-61）; Christoph Harbsmeier, Aspects of Classical Chinese Syntax (London: Curzon, 1981); 及Derek Herforth, “Philological Marginalia on a Grammatical Study of Old Chinese,” Early China 11-12 (1985), 209-42. 另外，在David Nivison 所著的 The Ways of Confucianism (La Salle: Open Court, 1996) 一书中，亦包含了许多关于《孟子》一书文法的讨论（页149-99），颇值得参考。
[25] 在这个领域中，Graham 与 Hansen（陈汉生）作出了最重要的贡献。例如，读者可以参考Graham 所著的 Later Mohist Logic 一书中关于后期墨家思想术语的讨论（页167-216），及其所著 “Chuang-tzu’s Essay on Seeing All Things as Equal,” History of Religions 9 (1969/70), 137-59. 不幸的是，虽然Graham 是先秦哲学术语研究之开山祖师之一，然而他个人在后期墨家思想的诠释上，却暴露出许多缺点。例如，他常以某种希腊哲学的理论架构作为诠释基础。相反的，Hansen 的诠释进路则较为中肯，而且他亦在其著作中对严谨的诠释方法提供了详细的介绍。请参考 Chad Hansen 所著Language and Logic in Ancient China (Ann Arbor: Association for Asian Studies, University of Michigan, 1983)的第一章以及 A Daoist Theory of Chinese Thought (New York: Oxford University Press, 1992)的第一章。
[26] 几十年来，陈荣捷先生(Wing-tsit Chan)所著的 A Source Book in Chinese Philosophy (Princeton: Princeton University Press, 1963) 虽然一直是外国学生学习中国哲学时必备的参考书，然而此书却也同时是此种以简化的思想史图像为基础的研究中最典型的例子。此外，Schwartz 所著的 The World of Thought in Ancient China 显然亦有先把不同学派互相隔绝、然后再对之作个别讨论之嫌。
[27] 对此研究趋势，可举Graham 所著Disputers of the Tao 一书中关于墨家思想的章节为例。此外，Robert Eno, The Confucian Creation of Heaven (Albany: SUNY Press, 1990), E. Bruce and A. Taeko Brooks, The Original Analects (New York: Columbia University Press, 1998), 以及 Mark E. Lewis, Writing and Authority in Early China (Albany: SUNY Press, 1999) 亦皆为此研究趋势下之产物。事实上，早期学者早已清楚指出古代中国文献所具有之特质。对此，读者可参见Charles Gardner 所著之Chinese Traditional Historiography (1938), Arthur Waley 所著之《论语》英译本(The Analects, 1938), Tsuen-Hsuin Tsien 所著 Written on Bamboo and Silk: The Beginnings of Chinese Books and Inscriptions (Chicago: University of Chicago, 1962), 以及刘殿爵(D. C. Lau)所著之《老子》(Lao Tzu)英译本(London: Penguin, 1963)。可惜此重要特质竟长久为许多诠释者所忽略。
[28] WSWG 研究计划（中译：「辨古堂」）每年举办两次研讨会，会议地点通常是计划所在地，即University of Massachusetts at Amherst（麻萨诸塞州州立大学Amherst分校）。另外，该计划也设有相关网站（网址为 www.umass.edu/wsp）及以先秦文献与历史为讨论主题之因特网讨论区。
[29] 关于白氏夫妇对《论语》一书之完整的考证理论，请参考其所著 The Original Analects (New York: Columbia University Press, 1998)页201-48，此书也概述了其对其他先秦原典的考证理论（参考页 4-9 及 257-62）。至于其对其他先秦与汉代原典的考证理论，读者亦可参考E. Bruce Brooks, “The Present State and Future Prospects of Pre-Han Text Studies,” Sino-Platonic Papers 46 (July 1994), 1-74. 此外亦可参考 Brooks夫妇所撰之 “Intellectual Dynamics of the Warring States Period,” Studies in Chinese History 7 (1997), 1-32. 至于对白氏夫妇理论之讨论与批评，则可参考以下书评：John Makeham, China Review International 6.1, 1ff.; Victor Mair, Sino-Platonic Papers 90, 1ff; John Henderson, Journal of Asian Studies 58.3, 791ff; Ted Slingerland, Philosophy East and West 50.1 (2000); Benjamin Wallacker, Journal of Asian History 33.1 (1999), 81-84.
[30] Wm. Theodore De Bary, Asian Values and Human Rights: A Confucian Communitarian Perspective (Cambridge: Harvard University Press, 1998). 另外，可以参考 De Bary 所著的 The Liberal Tradition in China (Hong Kong: Chinese University Press, 1983).
[31] Wm. Theodore De Bary and Tu Weiming, eds., Confucianism and Human Rights (New York: Columbia University Press, 1996).
[32] Donald Munro, ed., Individualism and Holism: Studies in Confucian and Taoist Values (Ann Arbor: University of Michigan, 1985). 其它相关的论文集有：Religious Diversity and Human Rights, Irene Bloom et al., eds. (New York: Columbia University Press, 1996) 及 The East Asian Challenge for Human Rights, Joanne R. Bauer and Daniel A. Bell, eds. (Cambridge: Cambridge University Press, 1999).
[33] Alan T. Wood, Limits to Autocracy: From Sung Neo-Confucianism to a Doctrine of Political Rights (Honolulu: University of Hawaii, 1995).
[34] 安靖如已发表了一篇相关的文章，其主题为刘师培的「权利」概念：Stephen C. Angle, “Did Someone Say ‘Rights’? Liu Shipei’s Concept of Quanli,” Philosophy East and West 48.4 (1998), 623-51.
[35] Mark Edward Lewis, Writing and Authority in Early China (Albany: SUNY Press, 1999).
[36] Benjamin Schwartz, The World of Thought in Ancient China (Cambridge: Belknap Press, 1985); Angus C. Graham, Disputers of the Tao (La Salle: Open Court, 1989); Chad Hansen, A Daoist Theory of Chinese Thought (New York: Oxford University Press, 1992). 关于 Graham 的书评，请参考Benjamin Schwartz, Philosophy East and West 42.1 (1992), 3-15; Nathan Sivin, Philosophy East and West 42.1 (1992), 21-29; Kwong-loi Shun, Philosophical Review 101.3 (1992), 717-19. 至于 Hansen的书评，可参考Roger T. Ames, Harvard Journal of Asiatic Studies 54.2 (1994), 553-61; Wayne Alt, Asian Philosophy 6.2 (1996), 155-60.
[37] Edward L. Shaughnessy, Before Confucius: Studies in the Creation of the Chinese Classics (Albany: SUNY Press, 1997).
[38] E. Bruce Brooks and A. Taeko Brooks, The Original Analects (New York: Columbia University Press, 1998); John Makeham, “The Formation of Lunyu as a Book,” Monumenta Serica 44 (1996), 1-24; John Makeham, “The Earliest Extant Commentary on Lunyu论语: Lunyu Zhengshi Zhu 论语郑氏注,” T’oung Pao (即将出版); Arthur Waley, The Analects of Confucius (重印版，New York: Vintage Books, 1989).
[39] Bryan W. Van Norden, ed., Essays on Confucius and the Analects (Oxford University Press 即将出版).
[40] D. C. Lau, tr., The Analects (London: Penguin, 1979); Lao Tzu (London: Penguin, 1963); Mencius (London: Penguin, 1970).
[41] Robert Eno, The Confucian Creation of Heaven (Albany: SUNY Press, 1990). 另外，也可以参考 该作者所著的 “Selling Sagehood: The Philosophical Marketplace in Ancient China,” in Kenneth Lieberthal, et al., eds., Constructing China (Ann Arbor: Center for Chinese Studies 即将出版). 关于 Eno 之研究的书评，请参考 Kwong-loi Shun, Harvard Journal of Asiatic Studies 52.2 (1992), 739-56 及Henry Rosemont, Jr., Early China 17 (1992), 187-94.
[42] 目前唯一完整的《墨子》英译本早已过时，也就是 Yi-pao Mei (梅贻宝), tr., The Ethical and Political Works of Motse (London: Probsthain, 1929). 另外，梅氏亦曾出版探讨墨家思想的专书：Motze, the Neglected Rival of Confucius (London: Probsthain, 1934).
[43] Scott Lowe, Mo Tzu's Religious Blueprint for a Chinese Utopia (Lewiston: Edwin Mellen, 1992).
[44] 关于这点，可参考A. Taeko Brooks, “Evolution of the Mician Ethical Triplets,” WSWG Note 94rev (1996) 一文以及 Christopher Fraser, “Doctrinal Developments in the Mozi Jian Ai Triad,” WSWG 9 (1997) 与 “Thematic Relationships in Mozi 8-13,” WSWG 10 (1998) 两篇会议论文。
[45] Kwong-loi Shun, Mencius and Early Chinese Thought (Stanford: Stanford University Press, 1996). 关于信氏之研究的讨论与书评，请参考 Chad Hansen, Philosophy East and West 49.3 (1999); Jane Geaney, Journal of the American Oriental Society 119.2 (1999), 366-68; Bryan W. Van Norden, “Kwong-loi Shun on Moral Reasons in Mencius,” Journal of Chinese Philosophy 18.4 (1991), 353-70.
[46] David Nivison, The Ways of Confucianism, Bryan W. Van Norden, ed. (La Salle: Open Court, 1996); Hansen, Daoist Theory 第五章。
[47] John Knoblock, tr., Xunzi: A Translation and Study of the Complete Works, 3 vols. (Stanford: Stanford University Press, 1988-94).
[48] 关于陈汉生的诠释，请参考其所著的Daoist Theory 的第九章。柯雄文则著作等身，以下为重要选例：Antonio Cua, “The Conceptual Aspect of Hsun Tzu's Philosophy of Human Nature,” Philosophy East and West 27.4 (1977), 373-89; “The Quasi-Empirical Aspect of Hsun Tzu's Philosophy of Human Nature,” Philosophy East and West 28.1 (1978), 3-19; Ethical Argumentation: A Study in Hsun Tzu's Moral Epistemology (Honolulu: University of Hawaii Press, 1985); 及 “Ethical Uses of the Past in Early Confucianism: The Case of Hsun Tzu,” Philosophy East and West 39.2 (1985), 133-56. 至于Edward J. Machle 之诠释，请参考其所著 Nature and Heaven in the Xunzi: A Study of the Tian Lun (Albany: SUNY Press, 1993).
[49] Lee H. Yearley, “Hsun Tzu on the Mind: His Attempted Synthesis of Confucianism and Taoism,” Journal of Asian Studies 39.3 (1980), 465-80; Bryan W. Van Norden, “Mengzi and Xunzi: Two Views of Human Agency,” International Philosophical Quarterly 32 (1992), 161-84; Scott Cook, “Xun Zi on Ritual and Music,” Monumenta Serica 45 (1997), 1-38.
[50] H. G. Creel, What Is Taoism? And Other Studies in Chinese Cultural History (Chicago: University of Chicago Press, 1970); Isabelle Robinet, Taoism: Growth of a Religion, Phyllis Brooks, tr. (Stanford: Stanford University Press, 1997); Norman Girardot, Myth and Meaning in Early Taoism: The Theme of Chaos (hun-tun) (Berkeley: University of California Press, 1983); Holmes Welch and Anna Seidel, eds., Facets of Taoism (New Haven: Yale University Press, 1979).
[51] Victor H. Mair, tr., Tao Te Ching: The Classic Book of Integrity and the Way (New York: Bantam, 1990); Michael LaFargue, The Tao of the Tao Te Ching: A Translation and Commentary (Albany: SUNY Press, 1992); Tao and Method: A Reasoned Approach to the Tao Te Ching (Albany: SUNY Press, 1994).
[52] Robert G. Henricks, Lao-tzu: Te-Tao Ching (New York: Ballantine, 1989); D. C. Lau, Chinese Classics: Tao Te Ching (Hong Kong: Chinese University Press, 1982).
[53] Livia Kohn and Michael LaFargue, eds., Lao-tzu and the Tao-te-ching (Albany: SUNY Press, 1998); Mark Csikszentmihaly and Philip J. Ivanhoe, eds., Religious and Philosophical Aspects of the Laozi (Albany: SUNY Press, 1999).
[54] 参见 A. C. Graham, “Chuang-tzu’s Essay on Seeing All Things as Equal,” History of Religions 9 (1969/70), 137-59, Graham 所著之Studies in Chinese Philosophy and Philosophical Literature (重印版，Albany: SUNY Press, 1990) 一书讨论《庄子》的文章以及 Graham 所著 Chuang-tzu: Inner Chapters (London: George Allen and Unwin, 1981). 至于 Hansen 的研究，请参见其所著之 “A Tao of ‘Tao’ in Chuang Tzu” 一文（Victor Mair, ed., Experimental Essays on Chuang-tzu [Honolulu: University of Hawaii Press, 1983], 24-5）及 Daoist Theory 一书之《庄子》章节。
[55] 例如，Bryan W. Van Norden, “Competing Interpretations of the Inner Chapters,” Philosophy East and West 46.2 (1996), 247-68 以及 Paul Kjellberg and P. J. Ivanhoe 所合编之论文集：Skepticism, Relativism, and Ethics in the Zhuangzi (Albany: SUNY Press, 1996)（该论文集亦提供详尽之参考书目）。此外，顾史考(Scott Cook)目前正着手编辑新的《庄子》论文集。
[56] Victor H. Mair, ed., Chuang-tzu: Composition and Interpretation, Journal of Chinese Religions 11 (1983); Mair, Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu (New York: Bantam Books, 1994).
[57] W. Allyn Rickett, tr., Guanzi: Political, Economic, and Philosophical Essays from Early China, 2 vols. (Princeton: Princeton University Press, 1985 and 1998).
[58] Harold D. Roth, Original Tao (New York: Columbia University Press, 1999).
[59] Kidder Smith, “Zhouyi Interpretation from Accounts in the Zuochuan,” Harvard Journal of Asiatic Studies 49 (1989), 421-63.
[60] Edward L. Shaughnessy, I Ching: The Classic of Changes (New York: Ballantine, 1996).
[61] Iulian K. Shchutskii, Researches on the I Ching, William L. MacDonald, et al., tr. (Princeton: Princeton University Press, 1979); Hellmut Wilhelm and Richard Wilhelm, Understanding the I Ching (Princeton: Princeton University Press, 1995); Hellmut Wilhelm, Heaven, Earth, and Man in the Book of Changes (Seattle: University of Washington Press, 1977); Richard Wilhelm, Lectures on the I Ching: Constancy and Change, Irene Eber, tr. (Princeton: Princeton University Press, 1979).
[62] Allen 此文系出现于 Waley 所著新版《诗经》英译本之附录中，请参考Joseph R. Allen, “Postface: A Literary History of the Shi Jing,” The Book of Songs, rev. ed., Arthur Waley, tr., Joseph R. Allen, ed. (New York: Grove Press, 1996).
[63] Jeffrey Riegel, “Eros, Introversion, and the Beginnings of Shijing Commentary,” Harvard Journal of Asiatic Studies 57 (1997), 143-177; C. H. Wang, From Ritual to Allegory: Seven Essays in Early Chinese Poetry (Hong Kong: Chinese University Press, 1988).
[64] Michael Nylan, The Shifting Center: The Original Great Plan and Later Readings (Sankt Augustin: Institut Monumenta Serica; Nettetal: Steyler Verlag, 1992).
[65] 然而，近几年也有些学者详细批评葛瑞汉对于后期墨家的诠释。关于这些批评，可参考 Jane M. Geaney, “A Critique of A. C. Graham’s Reconstruction of the ‘Neo-Mohist Canons’,” Journal of the American Oriental Society 119.1 (1999), 1-11 以及本人的博士论文：Christopher Fraser, Similarity and Standards: Language, Cognition, and Action in Chinese and Western Thought (Ph.D. dissertation, University of Hong Kong, 1999).
[66] 请参考 Schwartz, The World of Thought in Ancient China 及 Hansen, Daoist Theory.
[67] H. G. Creel, Shen Pu-hai (Chicago: University of Chicago Press, 1974); Wang Hsiao-po and Leo S. Chang, The Philosophical Foundations of Han Fei’s Political Theory (Honolulu: University of Hawaii Press, 1986): R. P. Peerenboom, Law and Morality in Ancient China: The Silk Manuscripts of Huang-Lao (Albany: SUNY Press, 1993). 另外，关于《慎子》之研究，亦有一详尽之考证专书可供参考：Paul M. Thompson, The Shen tzu Fragments (Oxford: Oxford University Press, 1979).
[68] John Knoblock and Jeffrey Riegel, tr., The Annals of Lu Buwei (Stanford: Stanford University Press 即将出版).
[69] Jens Østergård Petersen, “Which Books Did the First Emperor of Ch’in Burn? On the Meaning of Pai Chia (百家) in Early Chinese Sources,” Monumenta Serica 43 (1995), 1-52. 另外，还有少数学者抱持比较极端的主张，认为传统所说的秦朝焚书事件根本缺少历史根据。对此种主张具代表性的著作有Lanny B. Fields, “The Ch’in Dynasty: Legalism and Confucianism,” Journal of Asian History 23.1 (1989), 1-25.
[70] 参考 Robert Eno 所著之会议论文 “From Teachers to Texts: Confucian Collaborationism and Qin Encyclopaedism” (1997); Martin Kern, “The Ch’in Ju and Their Texts,” WSWG 会议论文(2000); Martin Kern, The Stele Inscriptions of Ch’in Shih-huang (New Haven: American Oriental Society 即将出版); Martin Kern, “Ritual, Text, and the Formation of the Canon: Historical Transitions of wen in Early China” 即将出版。
[71] Derk Bodde, China’s First Unifier: A Study of the Ch’in Dynasty as Seen in the Life of Li Ssu (Leiden: Brill, 1938; 重印版，Hong Kong: Hong Kong University Press, 1967).
[72] Tu Wei-ming, “The ‘Thought of Huang-Lao’: A Reflection on the Lao Tzu and Huang Ti Texts in the Silk Manuscripts of Ma-wang-tui,” Journal of Asian Studies 39 (1979-80), 95-110; Karen Turner, “The Theory of Law in the Ching-fa,” Early China 14 (1989), 55-76; R. P. Peerenboom, Law and Morality in Ancient China: The Silk Manuscripts of Huang-Lao (Albany: SUNY Press, 1993); Mark Csikszentmihaly, Emulating the Yellow Emperor, Ph.D. dissertation, Stanford, 1994; Robin D. S. Yates, tr., Five Lost Classics: Tao, Huang-Lao, and Yin-Yang in Han China (New York: Ballantine, 1997).
[73] David Keegan, The Huang-ti Nei-ching: The Structure of the Compilation, The Significance of the Structure (Ph.D. dissertation, University of California, Berkeley, 1988).
[74] Roger Ames, tr., The Art of Rulership (Honolulu: University of Hawaii Press, 1983; 重印版，Albany: SUNY Press, 1994); Charles Le Blanc, Huai-nan Tzu: Philosophical Synthesis in Early Han Thought (Hong Kong: Hong Kong University Press, 1985); John S. Major, Heaven and Earth in Early Han Thought (Albany: SUNY Press, 1993); D. C. Lau and Roger T. Ames, trs., Yuan Dao: Tracing Dao to Its Source (New York: Ballantine, 1998).
[75] Sarah Ann Queen, From Chronicle to Canon: The Hermeneutics of the Spring and Autumn, According to Tung Chung-shu (New York: Cambridge University Press, 1996); Gary Arbuckle, Restoring Dong Zhongshu: An Experiment in Historical and Philosophical Reconstruction (Ph.D. dissertation, University of British Columbia, 1991).
[76] Michael Loewe, Divination, Mythology and Monarchy in Han China (Cambridge: University of Cambridge Oriental Publications, 1995).
[77] Michael Nylan, tr., Yang Hsiung, The Canon of Supreme Mystery (Albany: SUNY Press, 1993).
[78] James R. Hightower, Han Shih Wai Chuan: Han Ying’s Illustration of the Didactic Application of the Classic of Songs (Cambridge: Harvard University Press, 1952).
[79] Stephen W. Durrant, The Cloudy Mirror: Tension and Conflict in the Writings of Sima Qian (SUNY Press, 1995) (另外，读者亦可参考M. Puett 关于此书的书评：Harvard Journal of Asiatic Studies 58, 290-301); Grant Hardy, World of Bronze and Bamboo: Sima Qian's Conquest of History (New York: Columbia University Press, 1999).
[80] William H. Nienhauser, et al., tr., The Grand Scribe’s Records, to date 2 vols. (Bloomington: Indiana University Press, 1994).
[81] Ch’i-yun Ch’en, Hsun Yueh: Life and Reflections of an Early Medieval Confucian (Cambridge: Cambridge University Press, 1975); Ch’i-yun Ch’en, Hsun Yueh and the Mind of Late Han China (Princeton: Princeton University Press, 1980); John Makeham, Name and Actuality in Early Chinese Thought (Albany: SUNY Press, 1994); Margaret Pearson, Wang Fu and the Comments of a Recluse (Tempe: Arizona State University, 1989); Anne Kinney, The Art of the Han Essay: Wang Fu’s Ch’ien-fu Lun (Tempe: Arizona State University, 1990).
[82] You-Zheng Li, The Constitution of Han-Academic Ideology: The Archetype of Chinese Ethics and Academic Ideology (New York: Peter Lang, 1997).
[83] Charles Holcombe, In the Shadow of the Han: Literati Thought and Society at the Beginning of the Southern Dynasties (Honolulu: University of Hawaii Press, 1994).
[84] Alan K. L. Chan, Two Visions of the Way: A Study of the Wang Pi and the Ho-shang Kung Commentaries on the Lao-Tzu (Albany: SUNY Press, 1991).
[85] Paul J. Lin, A Translation of Lao Tzu’s Tao Te Ching and Wang Pi’s Commentary (Ann Arbor: Center for Chinese Studies, University of Michigan, 1977); Wang Pi, Commentary on the Lao Tzu, Ariane Rump and Wing-tsit Chan, tr. (Honolulu: University of Hawaii Press, 1979).
[86] Richard John Lynn, tr., The Classic of Changes: A New Translation of the I Ching as Interpreted by Wang Pi (New York: Columbia University Press, 1994); Lynn, tr., The Classic of the Way and Virtue: A New Translation of the Tao-te ching of Laozi as Interpreted by Wang Bi (New York: Columbia University Press, 1998).
[87] Birhte Arendrup, “The First Chapter of Guo Xiang’s Commentary to the Zhuangzi,” Acta Orientalia 36 (1974), 311-416; Livia Knaul, “Kuo Hsiang and the Chuang Tzu,” Journal of Chinese Philosophy 12.4 (1985), 429-47; Paul Kjellberg, Zhuangzi and Skepticism (Ph.D. dissertation, Stanford University, 1993).
[88] Robert G. Henricks, Philosophy and Argumentation in Third-Century China: The Essays of Hsi K’ang (Princeton: Princeton University Press, 1983).
[89] Dan Daor, The Yinwenzi and the Renaissance of Philosophy in Wei-Jin China (University of London thesis, 1974).
[90] 自南宋以降，不同时代之儒家是依自身之价值及兴趣来重建道学传统。对此，我们实可视当代此种「以朱熹为中心」的诠释与历史进路为此观点之进一步实例。
[91] James T. C. Liu, China Turning Inward (Cambridge: Council on East Asian Studies, Harvard University, 1988). 另外，读者亦可参考刘氏较早期的相关著作，如：Ou-yang Hsiu (Stanford: Stanford University Press, 1966) 与Reform in Sung China (Cambridge: Oxford University Press, 1959).
[92] Peter Bol, This Culture of Ours: Intellectual Transitions in T’ang and Sung China (Stanford: Stanford University Press, 1989). 关于此书的书评，可参考Benjamin Elman, Harvard Journal of Asiatic Studies 55.2 (1995), 519-35.
[93] Hoyt C. Tillman, Confucian Discourse and Chu Hsi’s Ascendancy (Honolulu: University of Hawaii Press, 1992). 中译本：田浩着，《朱熹的思维世界》（台北：允晨文化，1996）。至于此书的书评，读者可参考 Benjamin Elman, Harvard Journal of Asiatic Studies 54.2 (1994), 575-86.
[94] Hoyt C. Tillman, Utilitarian Confucianism: Ch’en Liang’s Challenge to Chu Hsi (Cambridge: Harvard University, Council on East Asian Studies, 1982).
[95] Charles Hartman, Han Yü and the T'ang Search for Unity (Princeton: Princeton University Press, 1986); Timothy H. Barrett, Li Ao: Buddhist, Taoist or Neo-Confucian (Oxford: Oxford University Press, 1992); Jo-shui Chen, Liu Tsung-yuan and Intellectual Change in T'ang China (New York, 1992).
[96] David McMullen, State and Scholars in T’ang China (Cambridge: Cambridge University Press, 1988); John W. Chaffee, The Thorny Gates of Learning in Sung China: A Social History of Examinations (Albany: SUNY Press, 1995).
[97] Don J. Wyatt, Shao Yung: Champion of Philosophical Syncretism in Early Sung China (Cambridge: Harvard University Press, 1984); Wyatt, The Recluse of Loyang: Shao Yung and the Moral Evolution of Early Sung Thought (Honolulu: University of Hawaii Press, 1996); Anne D. Birdwhistell, Transition to Neo-Confucianism: Shao Yung on Knowledge and Symbols of Reality (Stanford: Stanford University Press, 1989).
[98] Ira Kasoff, The Thought of Chang Tsai (Cambridge: Cambridge University Press, 1984).
[99] A. C. Graham, Two Chinese Philosophers: The Metaphysics of the Brothers Ch’eng (重印版，La Salle: Open Court Press, 1992; 原版年代 1958 年); Graham, “What Was New in the Ch’eng-Chu Theory of Human Nature?” in Graham, Studies in Chinese Philosophy and Philosophical Literature (Albany: SUNY Press, 1990), 412-35.
[100] Wing-tsit Chan, Chu Hsi: Life and Thought (Hong Kong: Chinese University Press, 1987); Chu Hsi: New Studies (Honolulu: University of Hawaii Press, 1989).
[101] Wing-tsit Chan, ed., Chu Hsi and Neo-Confucianism (Honolulu: University of Hawaii Press, 1986).
[102] Wing-tsit Chan, tr., Neo-Confucian Terms Explained: The Pei-Hsi Tzu I (New York: Columbia University Press, 1986).
[103] 比较具代表性的书籍有Wm. Theodore De Bary, Neo-Confucian Orthodoxy and the Learning of the Mind-And-Heart (New York: Columbia University Press, 1981); The Message of the Mind in Neo-Confucianism (New York: Columbia University Press, 1989); Learning for One's Self: Essays on the Individual in Neo-Confucian Thought (New York: Columbia University Press, 1991).
[104] Wm. Theodore De Bary and John W. Chaffee, eds., Neo-Confucian Education: The Formative Stage (Berkeley: University of California Press, 1989). 关于此书的讨论与评价，请参考Benjamin Elman, “Education in Sung China,” Journal of the American Oriental Society 111.1 (1991), 83-93.
[105] Wm. Theodore De Bary, ed., The Unfolding of Neo-Confucianism (New York: Columbia University Press, 1975); Wm. Theodore De Bary and Irene Bloom, eds., Principle and Practicality: Essays in Neo-Confucianism and Practical Learning (New York: Columbia University Press, 1978).
[106] Daniel K. Gardner, “Principle and Pedagogy: Chu Hsi and the Four Books,” Harvard Journal of Asiatic Studies 44.1 (1984), 57-81; “Transmitting the Way: Chu Hsi and His Program of Learning,” Harvard Journal of Asiatic Studies 49.2 (1989), 141-72; Chu Hsi and the Ta-Hsueh: Neo-Confucian Reflection on the Confucian Canon (Cambridge: Harvard East Asian Monographs, 1986); Chu Hsi: Learning to Be a Sage (Berkeley: University of California Press, 1990).
[107] Daniel K. Gardner, “Confucian Commentary and Chinese Intellectual History,” Journal of Asian Studies 57.2 (1998), pp. 410-11.
[108] Donald J. Munro, Images of Human Nature: A Sung Portrait (Princeton: Princeton University Press, 1988).
[109] Ronald C. Egan, Word, Image, and Deed in the Life of Su Shi (Cambridge: Harvard University Press, 1994).
[110] Siu-chi Huang, Lu Hsiang-Shan: A Twelfth Century Chinese Idealist Philosopher (重印版， Westport: Hyperion Press, 1977; 原版1944 年).
[111] Liu Shu-hsien, Understanding Confucian Philosophy (Westport: Greenwood Press, 1998); Carsun Chang, The Development of Neo-Confucian Thought (New York: Bookman, 1957); Thomas A. Metzger, Escape from Predicament: Neo-Confucianism and China’s Evolving Political Culture (New York: Columbia University Press, 1977); Cheng Chung-ying, New Dimensions of Confucian and Neo-Confucian Philosophy (Albany: SUNY Press, 1991).
[112] Kidder Smith, Peter Bol, Joseph Adler, and Don Wyatt, Sung Dynasty Uses of the I Ching (Princeton: Princeton University Press, 1990).
[113] Arthur F. Wright, ed., Studies in Chinese Thought (Chicago: University of Chicago Press, 1953); David Nivison and Arthur Wright, ed., Confucianism in Action (Stanford: Stanford University Press, 1959); Arthur F. Wright, ed., The Confucian Persuasion (Stanford: Stanford University Press, 1960); Arthur F. Wright and Denis Twitchett, ed., Confucian Personalities (Stanford: Stanford University Press, 1962); Arthur F. Wright, ed., Confucianism and Chinese Civilization (Stanford: Stanford University Press, 1975).
[114] Stephen H. West, Hoyt C. Tillman, and Herbert Franke, ed., China Under Jurchen Rule: Essays on Chin Intellectual and Cultural History (Albany: SUNY Press, 1995); Hok-lam Chan and Wm. Theodore De Bary, ed., Yuan Thought: Chinese Thought and Religion under the Mongols (New York: Columbia University Press, 1982).
[115] John W. Dardess, Confucianism and Autocracy: Professional Elites in the Founding of the Ming Dynasty (Berkeley: University of California Press, 1983).
[116] Wm. Theodore De Bary, ed., Self and Society in Ming Thought (New York: Columbia University Press, 1970).
[117] Irene Bloom, tr., Knowledge Painfully Acquired (New York: Columbia University Press, 1995).
[118] Carsun Chang, Wang Yang-ming: Idealist Philosopher of Sixteenth Century China (Jamaica, N.Y.: St. John’s University Press, 1962); Antonio S. Cua, The Unity of Knowledge and Action: A Study in Wang Yang-ming’s Moral Psychology (Honolulu: University of Hawaii Press, 1982); Wing-tsit Chan, tr., Instructions for Practical Living and Other Neo-Confucian Writings by Wang Yang-ming (New York: Columbia University Press, 1964).
[119] David S. Nivison, The Ways of Confucianism, Bryan W. Van Norden, ed. (La Salle: Open Court, 1996); Philip J. Ivanhoe, Ethics in the Confucian Tradition (Atlanta: Scholars Press, 1990).
[120] Edward T. Ch’ien, Chiao Hung and the Restructuring of Neo-Confucianism in the Late Ming (New York: Columbia University Press, 1986).
[121] Joanna F. Handlin, Action in Late Ming Thought: The Reorientation of Lü K’un and Other Scholar-Officials (Berkeley: University of California Press, 1983).
[122] Thomas A. Wilson, Genealogy of the Way: The Construction and Uses of the Confucian Tradition in Late Imperial China (Stanford: Stanford University Press, 1995).
[123] Benjamin Elman, From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China (Cambridge: Harvard University Press, 1984). 中译本：艾尔曼着，赵刚译，《从理学到朴学 : 中华帝国晚期思想与社会变化面面观》（南京：江苏人民出版社，1997）。此外，读者亦可参考艾尔曼最近所著的 A Cultural History of Civil Examinations in Late Imperial China (Berkeley: University of California Press, 2000)，此书为明代、清代科举制度的文化史，其内容包括对于极多第一手历史数据的仔细考察。
[124] Benjamin Elman, Classicism, Politics, and Kinship: The Ch’ang-chou School of New Text Confucianism in Late Imperial China (Berkeley: University of California Press, 1990). 中译本：艾尔曼着，赵刚译，《经学、政治和宗族：中华帝国晚期常州今文学派研究》（南京 : 江苏人民出版社，1998）。
[125] Kai-wing Chow, The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics, and Lineage Discourse (Stanford: Stanford University Press, 1994).
[126] Chin-shing Huang, Philosophy, Philology, and Politics in Eighteenth-Century China: Li Fu and the Lu-Wang School under the Ch’ing (Cambridge: Cambridge University Press, 1995).
[127] Kwang-Ching Liu, ed., Orthodoxy in Late Imperial China (Berkeley: University of California Press, 1990).
[128] Yü Ying-shih, ed., Intellectual History in Late Imperial China: Modern Interpretations, 2 vols. (Princeton: Princeton University Press, 1984).
[129] Wm. Theodore De Bary, tr., Waiting for the Dawn: A Plan for the Prince (New York: Columbia University Press, 1994).
[130] Willard J. Peterson, Bitter Gourd: Fang I-chih and the Impetus for Intellectual Change (New Haven: Yale University Press, 1979); Alison H. Black, Man and Nature in the Philosophical Thought of Wang Fu-chih (Seattle: University of Washington Press, 1989); Shoucheng Yan, Coherence and Contradiction in the Worldview of Wang Fuzhi (Ph.D. dissertation, Indiana University, 1994).
[131] Anne D. Birdwhistell, Li Yong (1627-1705) and Epistemological Dimensions of Confucian Philosophy (Stanford: Stanford University Press, 1996).
[132] Torbjön Lodén, tr., “Dai Zhen’s Evidential Commentary on the Meaning of the Words of Mencius,” Bulletin of the Museum of Far Eastern Antiquities (Stockholm) 60 (1988), 165-313; Ann-ping Chin and Mansfield Freeman, tr., Tai Chen on Mencius: Explorations in Words and Meaning (New Haven: Yale University Press, 1990); John Ewell, “Reinventing the Way: Dai Zhen’s Evidential Commentary on the Mengzi Ziyi Shu Zheng” (Ph.D. dissertation, University of California at Berkeley, 1990).
[133] Chung-ying Cheng, tr., An Inquiry into Goodness (Honolulu: East-West Center Press, 1971)
[134] Yü Ying-shih, “Tai Chen’s Choice Between Philosophy and Philology,” Asia Major 2.1 (1989), 79-108
[135] David S. Nivison, The Ways of Confucianism (La Salle: Open Court, 1996), 261-79; Yü Ying-shih, “Zhang Xuecheng vs. Dai Zhen: A Study in Intellectual Challenge and Response in Eighteenth-Century China,” in Philip J. Ivanhoe, ed., Chinese Language, Thought, and Culture (La Salle, Ill.: Open Court, 1996), 121-54. 另外，该书亦包括 Nivison 对余氏论文的回应。
[136] David S. Nivison, The Life and Thought of Chang Hsueh-ch'eng (Stanford: Stanford University Press, 1966); “The Philosophy of Zhang Xuecheng,” in The Ways of Confucianism, 249-60.
[137] Paul Demieville, “Chang Hsueh-ch’eng and His Historiography,” in W. G. Beasley and E. G. Pulleyblank, ed., Historians of China and Japan (London: Oxford University Press, 1961), 167-185.
[138] Joseph R. Levenson, Confucian China and Its Modern Fate: A Trilogy (重印版, Berkeley: University of California Press, 1968). 此著作之原名为 Modern China and Its Confucian Past，本来分三册出版：The Problem of Intellectual Change (1958), The Problem of Monarchical Decay (1964) 及 The Problem of Historical Significance (1965).
[139] Kung-ch’uan Hsiao, A Modern China and a New World (Seattle: University of Washington Press, 1975).
[140] Joseph R. Levenson, Liang Ch’i-ch’ao and the Mind of Modern China (Berkeley: University of California Press, 1959, 1967), 中译本：约瑟夫•阿勒文森着，刘伟、刘丽、姜铁军译《梁启超与中国近代思想》（成都：四川人民出版社，1986）；Philip H. Huang, Liang Ch’i-ch’ao and Modern Chinese Liberalism (Seattle: University of Washington Press, 1973); Chang Hao, Liang Ch’i-ch’ao and Intellectual Transition in China (Cambridge: Harvard University Press, 1971), 中译本：张灏着，崔志海、葛夫平译《梁启超与中国思想的过渡》（南京：江苏人民，1993）; 以及 Xiaobing Tang, Global Space and the Nationalist Discourse of Modernity: The Historical Thinking of Liang Qichao (Stanford: Stanford University Press, 1996). 此外，关于梁启超思想之讨论，亦可参考 Stephen Angle, Concepts in Context: A Study of Ethical Incommensurability (Ph.D. dissertation, University of Michigan, 1994).
[141] Chang Hao, Chinese Intellectuals in Crisis: Search for Order and Meaning (Berkeley: University of California Press, 1987). 中译本：张灏着，高力克等译，李强校《危机中的中国知识分子：寻求秩序与意义》（太原：山西人民，1988）。
[142] Lionel Jensen, Manufacturing Confucianism: Chinese Traditions and Universal Civilization (Durham: Duke University Press, 1997).
[143] 笔者感谢郑光明先生细心润饰本文的中文。
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