Chinese Intellectual History: ConfucianismHistory 337¢Spring 2002
Room: KJ 107¢TR10:30-11:45
Prof. Thomas Wilson ¢ Office: KJ 128 ¢ Office Hours: T 1:00-2:00 R 2:00-3:00
Required Texts available for purchase:
Xianzhong Yao, An Introduction to Confucianism
Chu Hsi, Learning to be Sage
Susan Mann and Yu-yin Cheng, eds. Under Confucian Eyes: Writings about Gender in Chinese History
¢optional background reading (strongly encouraged if you're not familiar with period in question)
*Individual student presentations
I. Introduction to Confucianism 1/22-24
Question: What is Confucianism? Confucianism before Confucius.
Yao, An Introduction to Confucianism, 16-67
Robert Eno, “Deities and Ancestors in Early Oracle Inscriptions,” Religions of China in Practice, 41-51
II. Confucius/K'ung Fu-tzu 1/29-31
The Analects, Books I-IV, VII, XIV-XV
Tu Wei-ming, “The Confucian Sage: Exemplar of Personal Knowledge,” Saints and Virtues, 73-86
Zhu Weizheng, “The Confucius of History and the History of Confucius,” Coming out of the Middle Ages, 63-81
Lionel Jensen, “The Invention of 'Confucius' and His Chinese Other, 'Kong Fuzi'” (positions1.2, Fall, 1993): 414-49
suggested supplementary and background readings:
Charles Hucker, China to 1850, 1-54
Frederick Mote, Intellectual Foundations of China, 3-65
Benjamin Schwartz, “Confucius: The Vision of the Analects,” The World of Thought in Ancient China, 56-134
III. Humanity vs. Rites 2/5-7
Mencius, Books IA-B, VIA, VIIB
Hsun-tzu, 15-23, 89-111, 139-172
Xunzi [Hsun-tzu], Book 6: 212-32
Herbert Fingarette, Confucius-The Secular as Sacred, 1-56
Tu Wei-ming, “Jen as a Living Metaphor in the Confucian Analects,” 81-92
Benjamin Schwartz, “Emergence of a Common Discourse,” The World of Thought in Ancient China, 172-185
suggested supplementary and background readings:
“Mo-tzu's Challenge,” Schwartz, The World of Thought in Ancient China, 135-172
Benjamin Schwartz, “The Defense of the Confucian Faith,” The World of Thought in Ancient China, 255-320
Tu Wei-ming, “The Idea of the Human in Mencian Thought,” 93-112
Mote, Intellectual Foundations, 67-92, 102-114
IV. Early Classicism 2/12-14
Han (206 B.C.-A.D.220)-T'ang (618-907)
Yao, An Introduction to Confucianism, 68-96
Po Hu T'ung (Comprehensive Discussions in the White Tiger Hall), “Introduction,” 66-91, 95-100, 137-154, “Sages,” 528-533, “The Five Canons,” 606-610
Michael Nylan, “The Chin wen/Ku wen Controversy in Han Times” (T'oung Pao 1994), 83-145
Benjamin Schwartz, “The Five Classics,” The World of Thought in Ancient China, 383-406
David McMullen, State and Scholars in T'ang China, 67-112
suggested supplementary and background readings:
Robert Kramers, “The Development of the Confucian Schools” (Cambridge History of China, Vol. I), 747-765
writing assignment: short essay 2/22
V. Ritual 2/19-21
Book of Rites, Book XXII: “Comprehensive Account of the Rites,” 236-54; XXV-XXVI: “Chung-ni at Home at Ease,” 270-77, “K'ung-tzu at Home at Leisure,” 278-83
Po Hu T'ung (Comprehensive Discussions in the White Tiger Hall), “Rites and Music,” 387-409
Patricia Ebrey, Confucianism and Family Rituals in Imperial China, 14-101
Chu Hsi, Family Rituals, 5-35
Yao, An Introduction to Confucianism, 190-204
Angela Zito, “Ritualizing Li,” Body, Subject and Power in China,
suggested supplementary and background readings:
Paul Chao, “Ancestral Rituals and Kinship,” Chinese Kinship, 101-31
Talal Asad, “Toward a Geneaology of the Concept of Ritual,” Genealogies of Religion,
VI. Quest for Sagehood: Southern Sung (960-1279) 2/26-28
Yao, An Introduction to Confucianism, 96-115, 209-43
Chu Hsi, Learning to Be a Sage, 96-162
Chu Hsi and Lü Tsu-ch'ien, Reflections on Things at Hand, chs., 1-3
Julia Ching, “The Goose Lake Monastery Debate (1175),” Journal of Chinese Philosophy (March 1974), 161-178
Hoyt Tillman, “Divergent Philosophic Orientations Toward Values: The Debate Between Chu Hsi and Ch'en Liang,” Journal of Chinese Philosophy, (Dec. 1978), 363-387
Wing-tsit Chan, “Chu Hsi's Completion of Neo-Confucianism,” Chu Hsi: Life and Thought, 103-138
Peter Bol, “Chu Hsi's Redefinition of Learning,” Neo-Confucian Education, 151-185
*Linda Walton, “The Institutional Context of Neo-Confucianism: Scholars, Schools, and Shu-yüan in Sung-Yuan China,” Neo-Confucian Education, 457-492
suggested supplementary and background readings:
¢Charles Hucker, China to 1850, 103-122
Thomas Wilson, “Messenger of the Ancient Sages: Song-Ming Confucian Hermeneutics of the Canonical and the Heretical,” Classics and Interpretations: The Hermeneutic Traditions in Chinese Culture,
Charles Hartman, Han Yü and the T'ang Search for Unity, 173-210
A.C. Graham, Two Chinese Philosophers, 3-140
David Gedalecia, “Wu Ch'eng's Approach to Internal Self-Cultivation and External Knowledge-seeking,” Yüan Thought, 279-326
Hoyt C.Tillman, Confucian Discourse and Chu Hsi's Ascendancy, 19-82
VII. Quest for Sagehood: Ming (1368-1644) 3/5-7
Huang Tsung-hsi, The Records of the Ming Scholars, 70-96, 100-118, 213-218
Worldly Wisdom: Confucian Teachings of the Ming Dynasty, 1-15, 25-29, 35-64, 117-121, 153-156, 159-162
Wang Yang-ming, “The Doctrine of the Four Axioms,” Instructions for Practical Living, 241-246
Wang Yang-ming, “Preface to Chu Hsi's Final Conclusions Arrived at Late in Life,” Instructions for Practical Living, 263-267
Wang Yang-ming, “Inquiry into the Great Learning,” Instructions for Practical Living, 271-280
Lo Ch'in-shun, “Two Letters to Wang Yang-ming,” Knowledge Painfully Acquired, 175-188
Wang Yang-ming, “Letter in Reply to Vice-Minister Lo Cheng-an,” Instructions for Practical Living, 157-165
T'ang Chün-i, “The Development of the the Concept of Moral Mind from Wang Yang-ming to Wang Chi,” Self and Society in Ming Thought, 93-120
Tu Wei-ming, “An Inquiry into Wang Yang-ming's Four Sentence Teaching,” The Eastern Buddhist (Oct. 1974), 32-48
*T'ang Chün-i, “Liu Tsung-chou's Doctrine of Moral Mind and Practice and His Critique of Wang Yang-ming,” The Unfolding of Neo-Confucianism, 305-332
suggested supplementary and background readings:
¢Charles Hucker, China to 1850, 133-54
Irene Bloom, “On the Abstraction of Ming Thought: Some Concrete Evidence from the Philosophy of Lo Ch'in-shun,” Principle and Practicality, 69-125
Wing-tsit Chan, “The Ch'eng-Chu School of Early Ming,” Self and Society in Ming Thought, 29-52
Wm. Theodore de Bary, The Message of the Mind, 72-123
Thomas Wilson, “Ming Confucianism: A Historical Survey,” The Encyclopedia of Chinese Philosophy
writing assignment: short essay 3/14
VIII. Late Classicism 3/12-14
Ch'ing period (1644-1911)
Benjamin Elman, “Philosophy (I-li) Versus Philology (K'ao-cheng): The Jen-hsin Tao-hsin Debate,” T'oung Pao (1983), 175-222
Kent Guy, “The Development of the Evidential Research Movement: Ku Yen-wu and the Ssu-k'u ch'üan-shu,” The Tsing Hua Journal of Chinese Studies, 97-116
Liang Ch'i-ch'ao, Intellectual Trends in the Ch'ing Period, 54-62
suggested supplementary and background readings:
Benjamin Elman, “The Unraveling of Neo-Confucianism: From Philosophy to Philology in Late Imperial China,” The Tsing Hua Journal of Chinese Studies, 67-88
Benjamin Elman, “Classicism, Politics, and Kinship, 74-185
John Henderson, Scripture, Canon, and Commentary
IX. Engendering the Dao 4/2-4
Mann and Cheng, Under Confucian Eyes: Writings about Gender in Chinese History
suggested supplementary and background readings:
Alison Black, “Gender and Cosmology in Chinese Correlative Thinking,” Gender and Religion, 166-195
Bittine Birge, “Chu Hsi and Women's Education,” Neo-Confucian Education, The Formative Stage, 325-67
Joanna Handlin, “Lü K'un's New Audience: The Influence of Women's Literacy on 16th Century Thought,” Women in Chinese Society, 13-38
Katherine Carlitz, “The Social Uses of Female Virtue in Late Ming Editions of Lienü zhuan,” Late Imperial China (Dec. 1991), 117-148
Dorothy Ko, “Pursuing Talent and Virtue: Education and Women's Culture in Seventeenth- and Eighteenth-Century China” (Late Imperial China, June 1992), 9-39
Li Yu, “A Male Mencius's Mother Raises her Son Properly by Moving House Three Times”
Sophie Volpp, “The Discourse on Male Marriage: Li Yu's 'A Male Mencius's Mother,'” positions (Spring 1994)
X. Society, Politics, Examinations, Orthodoxy 4/9-11
Wu Ching-tzu, The Scholars, chapters 1-4, 7-8, 17-19
Benjamin Elman, “Imperial Politics and Confucian Societies in Late Imperial China,” Modern China (Oct. 1989), 379-418
Ichisada Miyazaki, China's Examination Hell, 7-33, 39-101
suggested supplementary and background readings:
John Chaffee, The Thorny Gates of Learning in Sung China.
Thomas H.C. Lee, Government Education and Examinations in Sung China.
writing assignment: short essay 4/12
XI. Genealogy and Sectarianism 4/16-18
Chu Hsi and Lü Tsu-ch'ien, Reflections on Things at Hand, 279-308
Edward Ch'ien, “Chiao Hung and the Revolt against Ch'eng-Chu Orthodoxy,” The Unfolding of Neo-Confucianism, 271-296
Thomas Wilson, Genealogy of the Way, 72-111
Liang Ch'i-ch'ao, Intellectual Trends in the Ch'ing Period, 11-48
Han Yü, “On the Origin of the Way,” 1-6
Huang Tsung-hsi, The Records of the Ming Scholars, “Preface,” 223-64
Chang Hsüeh-ch'eng/Zhang Xuecheng, “On the Tao”
*Yü Ying-shih, “Some Preliminary Observations on the Rise of Ch'ing Confucian Intellectualism,” Tsing Hua Journal of Chinese Studies, n.s. 11 (Dec. 1975): 105-46.
suggested supplementary and background readings:
Wing-tsit Chan, Source Book in Chinese Philosophy, 692-708
Daniel Gardner, “Transmitting the Way: Chu Hsi and his Program of Learning,” Harvard Journal of Asiatic Studies (June 1989), 141-172
Liu Shu-hsien, “The Problem of Orthodoxy in Chu Hsi's Philosophy,” Chu Hsi and Neo-Confucianism, 437-460
Tu Wei-ming, “Perceptions of Learning (hsueh) in Early Ch'ing Thought,” 27-61
Thomas Wilson, “Genealogy and History in Neo-Confucian Uses of the Confucian Past,” Modern China, 3-33
XII. Cults of Confucius 4/23-30
Book of Rites, VI. “Wan Wang Shih ßze,” 343-63 (esp. #5-14)
Thomas Wilson, “Sacrifice and the Imperial Cult of Confucius,” History of Religions (Feb. 2002): 251-87
Thomas Wilson, “The Ritual Formation of Confucian Orthodoxy and the Descendants of the Sage,” The Journal of Asian Studies (Aug. 1996), 559-584
Thomas Wilson, “Ritualizing Confucius/Kongzi: The Family and State Cults of the Sage of Culture,” On Sacred Grounds, 1-49
Huang Chin-Hsing, “The Confucian Temple as a Ritual System,” The Tsing Hua Journal of Chinese Studies (June 1995), 115-135
Yao, An Introduction to Confucianism, 204-09
Romeyn Taylor, “Official and Popular Religion and the Political Organization of Chinese Society in the Ming,” Orthodoxy in Late Imperial China, 126-57
Chu Hsi, Family Rituals, 153-178
suggested supplementary and background readings:
Thomas Wilson, Genealogy of the Way, 23-71
David McMullen, State and Scholars in T'ang China, 1-66
C.K. Yang, Religion in Chinese Society, 244-277
V.C. Hart, The Temple and the Sage, 49-65
XIII. New Confucianism in the 20th Century 5/2
Yao, An Introduction to Confucianism, 245-86
Carson Chang, et al., “A Manifesto for a Reappraisal of Sinology and Reconstruction of Chinese Culture,” Development of Neo-Confucian Thought, 455-83
Wing-tsit Chan, Source Book in Chinese Philosophy, 763-772
Chen Lai, “Modern Chinese Thought: A Retrospective View and a Look into the Future,” Chinese Studies in Philosophy, 3-24
Tu Wei-ming, “Toward a Third Epoch of Confucian Humanism: A Background Understanding,” Confucianism: The Dynamics of Tradition, 3-21
Zheng Jia-dong, “The Fate of Confucianism and of the New Confucianism: A Philosophical Reflection on the Debate on Culture since May Fourth,” Chinese Studies in Philosophy, 41-71
suggested supplementary and background readings:
*Guy Alitto, The Last Confucian, 70-153
writing assignment: long essay 5/9
XIV. Student Research Presentation 5/7-9
There are four writing assignments: 3 short (approximately 5-6 pp./1500-1800 words) essays on a topic or theme based on a session before the date that the writing assignment is due; and one longer (approx. 10-15 pp./3600-4500 words) essay based on a larger themes or topic to be determined by the student in consultation with the instructor, although such paper topics should draw from the readings listed in the syllabus and the bibliography that follows.
Grading criteria: A “good” (i.e., B) essay is clearly written and logically sound. An “excellent” (i.e., A) essay presents a compelling argument for a thoughtful and imaginative interpretation of the sources that is evident only upon thoroughly re-reading the sources and careful reflection upon the problems raised. A compelling argument requires (1) a clear formulation of a problem, (2) analysis of the texts under scrutiny, and (3) a scrupulous use and citation of supporting evidence from the texts. A thoughtful interpretation requires digging beneath the surface meaning of the texts to a subtler understanding of their connections to broader contexts. A “prose” grade of C- (i.e., slightly less than “satisfactory”) is assigned to grammatically correct but informal and stylistically weak writing; and D+ or below for repeated infractions of basic rules of writing, depending upon frequency and egregiousness of such errors.
An important part of a writing assignment is to formulate an interesting and original topic or theme. Don't simply summarize the content of your sources. Present an argument or a thesis based on your own interpretation of the sources. Be sure to develop your ideas fully. Keep in mind that the most important ideas of the essay should be clearly stated, explicated, and documented. Don't assume that any major point you want to make is self-evident. If you quote a passage from the sources, provide enough information so that your reader does not need to consult the source for further clarification. In using evidence to support your argument, don't assume that the facts speak for themselves. A thorough understanding of a text requires reading, reflection, and re-reading. A well written paper requires editing, self-critique, and re-writing.
Documentation: You must cite all sources of information used, even if you don't quote a source directly. If you do not cite the sources from which you derive information, or on which you base your description of an event, or interpretation of an idea, etc., the implication is that the idea is your own, or that it is based on your own primary research. Failure to cite such sources is plagiarism. Be sure to cite exact page numbers of any source from which you quote directly, although it is rarely necessary to cite the same source more than once in the same paragraph. Use proper citation forms (i.e., footnotes, end notes, in-text parenthetical notes) as described in the Hamilton College Style Sheet. Be consistent in the citation format used.
An interpretive essay might include a critical examination of ideas about a political practice, certain social relations (gender, ideological), or cultural, philosophical values. You need to describe such practices, put them in historical perspective, and critically assess prevailing attitudes toward them. An interpretive essay might also entail a critical examination of the perspective, sensibilities, values, etc. of the author of a particular text. Think about what the author is trying to say. Also think about what the author is trying to conceal from the reader. Raise your own criticisms and reflect on how you think the author might respond to them. Engage in a dialogue or argument with the author through the text. Don't be a passive reader by allowing the text to divulge its meaning at its own leisure¦ turn up the bright light and interrogate it; ask your questions.
Revisions: Any paper that receives a grade lower than C- may be revised. Each student must revise at least one essays. In both cases, the final grade for the assignment is determined by the average of the original and revised grades.
Course grading criteria
regular class particitpation:* 20%
special oral projects:* 20%
short writing assignments (10% each): 20%
longer writing assignments (20% each): 40%
Grading criteria for participation. “Excellent”: frequent participation that demonstrates thorough understanding of the readings by using concrete examples with critical assessment of the sources. “Good”: consistent participation showing sound grasp of the readings by using concrete examples with occasional critical assessment of the sources. “Satisfactory”: participation that shows an understanding of the readings. “Poor”: infrequent to rare participation that suggests hasty or inattentive reading of the sources. “Failing”: ?
Confucianism: A Chronological Bibliography
Bibliographies
Bibliography of Asian Studies published annually by Journal of Asian Studies, 1956-
Chan, Wing-tsit, An Outline and Annotated Bibliography of Chinese Philosophy. New Haven: Far Eastern Publications, Yale University, 1961
Hucker, Charles O. China: A Critical Bibliography. Tuscon, Arizona: University of Arizona Press, 1962
Chang, Chun-shu, Premodern China: A Bibliographical Introduction. Ann Arbor: University of Michigan Center for Chinese Studies, 1971
Loewe, Michael. Early Chinese Texts: A Bibliographical Guide. Institute for East Asian Studies, UC Berkeley, 1993
Mackerras, Colin, Essays on the Sources for Chinese History. Columbia: University of South Carolina Press, 1975
Yuan Tung-li, China in Western Literature. New Haven: Yale University Far Eastern Publications, 1958
Confucianism: General
Bodde, Derk. “Harmony and Conflict in Chinese Philosophy,” in Arthur F. Wright, ed., Studies in Chinese Thought. Chicago, 1953, 19-80
Chan, Wing-tsit, trans and comp. A Source Book in Chinese Philosophy. Princeton, 1963
Creel, H. G. Chinese Thought from Confucius to Mao Tse-tung. Chicago, 1953; paperback reprint, N. Y.: Mentor Books, 1960
de Bary, Wm. Theodore. Wing-tsit Chan, and Burton Watson, Sources of Chinese Tradition. Columbia, 1960
Eno, Robert .The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery. SUNY, 1990
Fung, Yu-lan. A History of Chinese Philosophy, trans. by Derk Bodde. 2 vols. Princeton, 1952-53
________. A Short History of Chinese Philosophy. Ed. by Derk Bodde. The Free Press, 1966
Henderson, John. The Development and Decline of Chinese Cosmology. Columbia, 1984
________. Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis. Princeton, 1991
Lin, Yu-tang. The Wisdom of China and India. Modern Library, 1942
Liu, Kwang-Ching, ed. Orthodoxy in Late Imperial China. California, 1990
Munro, Donald. The Concept of Man in Early China. Stanford, 1969
________, ed. Individualism and Holism: Studies in Confucian and Taoist Values. Michigan, 1985
Nivison, David and Arthur Wright. Confucianism in Action. Stanford, 1959
Shryock, John K. The Origin and Development of the State Cult of Confucius. Century, 1932; reprint, Paragon, 1966
Smith, Richard and D. W. Y. Kwok, eds. Cosmology, Ontology, and Human Efficacy. Hawaii, 1993
Taylor, Rodney L. The Religious Dimension of Confucianism. SUNY, 1990
Wright, Arthur. The Confucian Persuasion. Stanford, 1960
Wright, Arthur and Denis Twitchett, Confucian Personalities. Stanford, 1962
Han (206 B.C.-A.D.220)
Bielenstein, Hans. “The Restoration of the Han Dynasty,” Bulletin of the Museum of Far Eastern Antiquities, XXVI (1954); 1-209 and XXXI (1959), 1-187
Chen Chi-yun. Hsun Yüeh (A.D. 148-209): The Life and Reflections of an Early Medieval Confucian. Cambridge, 1975
Holcombe, Charles. In the Shadow of the Han: Literati Thought and Society at the Beginning of the Southern Dynasties. Hawaii, 1994
Sui (589-618)-T'ang (618-907)
Barrett, T. H. Taoism Under the T'ang: Religion and Empire During the Golden Age of Chinese History. Wellsweep, 1995
Cambridge History of China. Vol. 3. Sui and T'ang China 589-906, Part 1. Cambridge, 1979
Chen, Jo-shui. Liu Tsung-yuan and Intellectual Change in T'ang China, 773-819. Cambridge, 1992
de Bary, Wm. Theodore. “A Reappraisal of Neo-Confucianism,” in Arthur F. Wright, ed., Studies in Chinese Thought. Chicago, 1953, 81-111
Ebrey, Patricia and Peter Gregory, eds., Religion and Society in T'ang and Sung China. Hawaii, 1993
Haeger, John. “The Intellectual Context of Neo-Confucian Syncretism” (Journal of Asian Studies, 1972), 499-513
Johnson, David. The Medieval Chinese Oligarchy. Westview, 1977
Wechsler, Howard. Mirror To the Son of Heaven: Wei Cheng at the Court of T'ang T'ai-tsung. Yale, 1974
________. Offerings of Jade and Silk: Ritual and Symbol in the Legitimation of the T'ang Dynasty. Yale, 1985
Wright, Arthur, and Denis Twitchett, eds. Perspectives on the T'ang. Yale, 1973
Late Imperial Confucianism & Neo-Confucianism, 960-1911
Bol, Peter K. This Culture of Ours: Intellectual Transitions in T'ang and Sung China. Stanford, 1992
Chan, Wing-tsit, ed. Chu Hsi and Neo-Confucianism. Hawaii, 1986
Chang, Carson. Development of Neo-Confucian Thought. Bookman, 1957
de Bary, Wm. Theodore, and John Chaffee, eds. Neo-Confucian Education. California, 1989
________. Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart, Columbia, 1981
________. The Message of the Mind in Neo-Confucianism, Columbia, 1989
Wilson, Thomas A. Genealogy of the Way: The Construction and Uses of the Confucian Tradition in Late Imperial China. Stanford, 1995
Sung (960-1279)
Chaffee, John. The Thorny Gates of Learning in Sung China. SUNY, 1995
Ch'en Ch'un. Neo-Confucian Terms Explained (the Pei-hsi tzu-i). Columbia, 1986
Gardner, Daniel. “Transmitting the Way: Chu Hsi and his Program of Learning” (Harvard Journal of Asiatic Studies, June 1989), 141-172
Gedalecia, David. “Excursion into Substance and Function” The Development of the T'i-Yung Paradigm in Chu Hsi” (Philosophy East and West, 1974), 443-51
Graham, A.C. Two Chinese Philosophers
Haeger, John, ed. Crisis and Prosperity in Sung China. Arizona, 1975
Hymes, Robert Statesmen and Gentlemen: The Elite of Fu-chou, Chiang-hsi, in Northern and Southern Sung. Cambridge, 1986
Hymes, Robert & C. Schirokauer, eds. Ordering the World: Approaches to State and Society in Sung Dynasty China. California, 1993
Liu, James T.C. Ou-yang Hsiu: An Eleventh Century Neo-Confucianist. Stanford, 1967
________. China Turning Inward: Intellectual-Political Changes in the Early Twelfth Century. Harvard University Council on East Asian Studies, 1988
Schirokauer, Conrad. “Neo-Confucians Under Attack: The Condemnation of Wei-hsueh” (Crisis and Prosperity in Sung China), 163-198
Smith, Kiddder, Jr., Peter Bol, Joseph Adler, Don Wyatt. Sung Dynasty Uses of the I Ching. Princeton, 1990
Sung Biographies. Ed. Herbert Franke. 3 vols. Wiesbaden: Steiner Verlag, 1976
Tillman, Hoyt C. Confucian Discourse and Chu Hsi's Ascendancy. Hawaii, 1993
Chin (1115-1234)-Yüan (1206-1368)
Chan Hok-lam & W.T. de Bary, eds. Yuan Thought: Chinese Thought and Religion Under the Mongols. Columbia, 1982
Dardess, John. Conquerers and Confucians: Aspects of Political Change in Late Yuan China. Columbia, 1973
Herbert, Franke, and Denis Twitchett, eds. The Cambridge History of China Vol. 6: Alien Regimes and Border States, 907-1368. Cambridge, 1994
Langlois, John D. ed. China Under Mongol Rule. Princeton, 1981
Senor, Denis ed. The Cambridge History of Early Inner Asia. Cambridge, 1990
Tillman, Hoyt C. & Stephan H. West, eds. China Under Jurchen Rule. SUNY, 1995
Ming (1368-1644)
Bloom, Irene. “On the Abstraction of Ming Thought: Some Concrete Evidence from the Philosophy of Lo Ch'in-shun” (Principle and Practicality), 69-125
Dardess, John. Confucianism and Autocracy: Professional Elites in the Founding of the Ming Dynasty. California, 1983
de Bary, Wm. Theodore, ed. Self and Society in Ming Thought. Columbia, 1970
________. The Unfolding of Neo-Confucianism. Columbia, 1975
Dictionary of Ming Biography. Ed. L. C. Goodrich and Chaoying Fang. 2 vols. Columbia, 1976
Dimberg, Ronald. The Sage and Society: The Life and Thought of Ho Hsin-yin. Hawaii, 1974
The Cambridge History of China. Vol. 7. The Ming Dynasty 1368-1644, Parts 1 and 2. Cambridge, 1988
Taylor, Rodney. The Cultivation of Sagehood as a Religious Goal in Neo-Confucianism. American Academy of Religion and Scholars, 1978
Tu Wei-ming. Neo-Confucian Thought in Action: Wang Yang-ming's Youth (1472-1509). California, 1976
Ch'ing (1644-1911)
Black, Alison. Man and Nature in the Philosophical Thought of Wang Fu-chih. Washington, 1989
Chang, Hao. Chinese Intellectuals in Crisis: Search for Order and Meaning, 1890-1911. California, 1987
Chow, Kai-wing. The Rise of Confucian Ritualism in Late Imperial China. Stanford, 1994
de Bary, Wm. Theodore. The Unfolding of Neo-Confucianism. Columbia, 1975
Elman, Benjamin and Alexander Woodside, eds. Education in Late Imperial China, 1600-1900. California, 1994
Elman, Benjamin. “Imperial Politics and Confucian Societies in Late Imperial China” (Modern China, Oct. 1989), 379-418
________. Classism, Politics, and Kinship: The Ch'ang-chou School of New Text Confucianism in Late Imperial China. California, 1990
________. From Philosophy to Philology: Social and Intellectual Aspects of Change in Late Imperial China. Harvard UniversityCouncil on East Asian Studies, 1984
Eminent Chinese of the Ch'ing Period
Guy, Kent. “The Development of the Evidential Research Movement: Ku Yen-wu and the Ssu-k'u ch'üan-shu” (The Tsing Hua Journal of Chinese Studies), 97-116
________. The Emperor's Four Treasuries: Scholars and the State in the Late Ch'ien-lung Era. Harvard UniversityCouncil on East Asian Studies, 1987
Huang, Chin-shing. Philosophy, Philology, and Politics in Eighteenth-Century China. Cambridge, 1995
Liang Ch'i-ch'ao. Intellectual Trends in the Ch'ing Period. Tr. Immanuel C.Y. Hsü. Harvard, 1959
Nivison, David. The Life and Thought of Chang Hsüeh-ch'eng. Stanford, 1966
Peterson, Willard. Bitter Gourd: Fang I-chih and the Impetus for Intellectual Change. Yale, 1979
Schwartz, Benjamin. In Search of Wealth and Power: Yen Fu and the West. Harvard, 1964
Tai Chen. Tai Chen on Mencius: Explorations in Words and Meanings. Tr. Ann-ping Chin and Mansfield Freeman. Yale, 1990
Yü Ying-shih. “Some Preliminary Observations on the Rise of Ch'ing Confucian Intellectualism,” Tsing Hua Journal of Chinese Studies, New Series 11 (1973) pp. 105-144
20th Century
Alitto, Guy S. The Last Confucian: Liang Shu-ming and the Chinese Dilemma of Modernity. California, 1978
Furth, Charlotte, ed. The Limits of Change: Essays on Conservative Alternatives in Republican China. Harvard, 1976
Grieder, Jerome B. Intellectuals and the State in Modern China: A Narrative History. Free Press, 1981
Levenson, Joseph R. Liang Ch'i-ch'ao and the Mind of Modern China. Harvard, 1953
Metzger, Thomas A. Escape from Predicament: Neo-Confucianism and China's Evolving Political Culture. Columbia, 1977
Important Asia-related journals available in Burke Library
*Harvard Journal of Asiatic Studies (1936-)
*Journal of Asian Studies (1941-); known until 1956 as Far Eastern Quarterly
*Modern Asian Studies (1966-)
*Modern China
*Philosophy East and West
*T'oung Pao (1890-)
Useful web pages
The East Asian Libraries Cooperative World-Wide Web: http://pears.lib.ohio-state.edu/default.html
Classical Chinese Historiography for Chinese History: http://www.sscnet.ucla.edu/history/elman/ClassBib/
Wesleyan Neo-Confucian Etext Project: http://www.wesleyan.edu/phil/etext/neochome.html
Chinese Intellectual History ¢