Abstract
Historically speaking, it is a fact that Zhu Xi never encountered during his life any person that he would have been able to identify as a Christian intellectual or scholar. Nevertheless, because his interpretive influences in Ruist traditions were so immense after his death, and especially during the Qing dynasty (as other chapters in this volume document so clearly), nineteenth century foreign and indigenous missionary-scholars as well as twentieth century Chinese and foreign Christian scholars from a relatively wide range of backgrounds had to come to grips with the nature of his immense corpus and the claims that were associated with his mature positions. That process did not occur spontaneously, but involved several centuries of inchoate engagement with Zhu Xi’s works that did not display self-conscious awareness of his influences, lasting till the end of the eighteenth century and the beginning of the nineteenth century. In this article, then, the major discussions will focus on those who self-consciously engaged Zhu Xi’s philosophical system and its claims, usually involving some specific portion of his works.
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References
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Chan, Wing-tsit, trans. 1967. ChuHsi: Reflections on Things at Hand, The Neo-Confucian Anthology. New York: Columbia University Press. (The first English translation of this early compendium of Song Ruist teachings by Zhu Xi).
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———. 1986. ChuHsi and Neo-Confucianism. Honolulu: University of Hawai’i Press. (A collection of new studies on Zhu Xi largely inspired by the 1982 international conference held in Honolulu).
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de Harley, Charles. 1888. “Zhuzi Jie Yaozuan 朱子節要纂 / Tsieh-Yao-Tchuen de Tchou-hi.” Journal of the Royal Asiatic Society 20.2: 219–271. (This Jesuit scholar provides the first modern French version of the preface to this work and selections from chapters 1, 6, 9, and 13 [dealing with metaphysical concepts, home rituals, governance, and false doctrines] from among the fourteen chapters of the original 17th century Chinese text.)
———. 1889a. “Learning for Children, or Morality for Youth, with the Commentary by Chen Xuan/La Siao Hio, ou morale de jeunesse, avec le commentaire de Tschen-Siuen.” Annales du Musée Guimet 15. (The first modern French translation of the Elementary Learning, one of Zhu Xi’s noted textual creations).
———. 1889b. Jiali, Book of Chinese Domestic Rites of ZhuXi/Ka-li, Livre des rites domestiques chinois de Tchou-hi. Paris. (The first modern French translation of this text in Zhu Xi’s corpus).
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Faber, Ernst. 1875. A Systematical Digest of the Doctrines of Confucius According to the Analects, Great Learning, and Doctrine of the Mean, with an Introduction on the Authorities upon Confucius and Confucianism. Hongkong [sic]: China Mail Office. (An English translation of the German original, this German missionary-scholar from Shanghai provides a lengthy presentation of the basic concepts and key doctrines found in the three works associated with the teachings of “Confucius” or Master Kong.)
———, trans. and comm. 1882. The Mind of Mencius or Political Economy founded upon Moral Philosophy. A Systematic Digest of the Doctrines of the Chinese Philosopher Mencius, B. C. 325. Translated by Arthur B. Hutchinson. London: Trübner and Company. (This is a major digest of Mengzian ideas, divided into three “books” and 21 chapters, dealing with Master Meng’s conception of morality based on virtue ethics, its related practices, and its implications for governance.)
———. 1897. China in the Light of History. Shanghai: American Presbyterian Mission Press. (After a general thesis dealing with many aspects of 19th century Qing cultural life, Faber adds an appendix entitled “Missionary View of Confucianism,” where he enumerates “points of similarity,” “points of antagonism,” and “points of deficiency.”)
Fei, Leren 費樂仁 (Lauren F. Pfister). 2005. “Scaling the Sinological Himalayas: Insights Drawn from Comparisons of James Legge’s (1815–1897) and Richard Wilhelm’s (1873–1930) Translations and Interpretations of Ruist Canonical Literature 攀登漢學中喜瑪拉雅山的巨擘——從比較理雅各(1815–1897)和尉禮賢(1873–1930)翻譯及詮釋儒教古典經文中所得之啟迪.” In The Newsletter of the Institute for Chinese Literature and Philosophy of Academia Sinica 中央研究院中國文哲研究所通訊 15.2(June 2005): 21–57. (A systematic comparison of Legge’s and Wilhelm’s renderings of the Yijing and Liji in English and German respectively).
Fei, Leren. 2016a. “Three New Peaks in the Sinological Himalayas—Iakinf, Séraphin Couvreur, and Joaquim Guerra, Their Lives and Their Works 漢學喜馬拉雅山脈的三座新峰雅金甫, 顧賽芬, 戈振東的生平及作品.” World Sinology 世界漢學 16: 113–145. (Introducing three relatively unknown but significant missionary-scholars working within Chinese contexts during the 19th and 20th centuries from Russia, France, and Portugal).
———. 2016b. Methodology in Interdisciplinary Studies of Translation—Selected Essays from Lauren F. Pfister’s Sinological Studies 翻譯的跨學科研究方法論——費樂仁漢學家研究選論. Translated and edited by Yue Feng 岳峰 et al. Xiamen 廈門: Xiamen University Press 廈門大學出版社. (This volume is made up of thirteen chapters, some not previously appearing in Chinese, and many dealing with the sinological achievements and questions related to the corpora of James Legge, Richard Wilhelm, and other missionary-scholars.)
Forke, Alfred. 1927. History of Ancient Chinese Philosophy/Geschichte der alten chinesischen Philosophie. Hamburg: Friedrichsen. (A detailed account in German of the classical pre-imperial period of Chinese philosophical traditions).
———. 1934. History of Chinese Philosophy in the Middle Ages/Geschichte der mittelalterlichen chinesischen Philosophie. Hamburg: Friedrichsen, De Grutyer and Company. (The second volume in Forke’s German account of the history of Chinese philosophical traditions, covering in detail the relevant movements in the three teachings from the Han dynasty till the end of the Tang dynasty).
———. 1938. History of the Newer Chinese Philosophy / Geschichte der neuren mittelalterlichen chinesischen Philosophie. Hamburg: Friedrichsen, De Grutyer and Company. (In this third and last large volume in a series on the history of Chinese philosophy prepared by Forke, he covers the major “new” developments within Ruist traditions during the Song dynasty and continues to offer accounts of various schools that developed subsequently until the end of the Qing dynasty.)
Fung, Yu-lan. 1952–1953. A History of Chinese Philosophy. Translated by Derke Bodde. New Haven: Princeton University Press. 2 vols. (One of the most influential works published outside of China, an English translation based on the two-volume work produced by the young Feng between 1931 and 1934).
Graf, Olaf, trans. and comm. 1953. Record of Things Close at Hand: The Song Ruist Summa with the Commentary by YuZai/Djin-Si Lu: Die sungkonfuzianishce Summa mit dem Kommentar des YäTsai. Tokyo: Sophia University Press. (A three-volume work in four tomes (the second volume in two tomes), typed manuscripts including in the second volume a full German translation of the Jinsi Lu, the first rendering of this work in any European language. The first smaller volume includes historical introductions and conceptual essays, while the last and largest volume includes commentarial and explanatory notes to the whole text prepared by the translator.)
———. 1970. Dao and Ren: Being and Ought in Song Ruist Monism/Tao und Jen: Sein und Sollen in sungchinesischen Monismus. Wiesbaden: Otto Harrossowitz. (Though discussing many other Song dynasty Ru scholars as well, this work mainly addresses the writings of Zhu Xi by means of summary discussions dealing with many topics including the Great Ultimate, li and qi, Dao, Heaven, destiny, ren and the four Mengzian virtues [ren, yi, li, zhi or humane cultivation, rightness/duty, ritual propriety, and wisdom], among others.)
Guerra, Joaquim Angélico de Jesus, S. J. 1984a. The School of Confucius: The Four Books of Confucius—Original Text, Transcription [in Portuguese], Translation [in Portuguese] and Critical Notes/Na Escola de Confúcio: Quadrivolume de Confúcio 論語, 大學, 中庸, 孝經—Texto Original, Leitura Alfabética, Tradução e Notas Críticas. Macau: Jesuítas Portugeses. (The first modern Portuguese translation of these canonical works by a Portuguese Jesuit who resided at various times in Macau and Guangdong province, including a searing criticism of Zhu Xi (“Tjur-Xe”) as the “second greatest heretic” in Ruist history within the long introduction to his version of the Great Learning).
———. 1984b. The School of Confucius: The Works of Mencius—Original Text, Transcription [in Portuguese], Translation [in Portuguese] and Critical Notes/Na Escola de Confúcio: As Obras de Mãncio 孟子—Texto Original, Leitura Alfabética, Tradução e Notas Críticas. Macau: Jesuítas Portugeses. (The first modern Portuguese rendering of the Mengzi, accompanied by extensive annotations where Zhu Xi, Legge, Couvreur, and Waley are referenced and evaluated in their commentaries on this work).
Hackmann, Heinrich F. 1927. Chinese Philosophy/Chinesische Philosophie. München: Verlag Ernst Reinhardt. (An overview of Chinese philosophical themes by a scholar who studied Daoist religious traditions and was considered to be an expert in Chinese and East Asian Buddhism.)
Ho, Sai Ming Simon 何世明. 1986. Dialogue between Christianity and Confucianism 基督教與儒學對談. Hong Kong 香港: Chinese Christian Literature Council, Ltd. 基督教文化學會編譯組. (This is a work produced by a key Anglican leader in Hong Kong, one in which his account of Zhu Xi’s teachings is addressed.)
Hsü, Sung-shi Princeton 徐松石. 1971. Christianity and Chinese Culture 基督教與中國文化. Hong Kong 香港: Baptist Press 浸信會出版部. (This popular book written by a scholarly Chinese Baptist pastor, ranging over themes including teachings from Ruism, Chinese Buddhism, and Daoism, deals critically and negatively with Zhu Xi’s metaphysics and philosophical system.)
Le Gall, Stanislas. 1894. The Philosopher ZhuXi: His Doctrine, His Influence/Le Philosophe TchouHi: Sa Doctrine, Son Influence. Chang-hai: Imprimerie de la Mission Catholique a L’Orphelinat de T’ou-Se-We. (A work in three parts, this study by a French Jesuit presents a summary and critical evaluation of previously produced relevant studies and advances its own position, supporting claims that Zhu Xi was not a theist, and was the premier Chinese intellectual of the Song dynasty, and remained so in the 19th century.)
Legge, James. 1852. The Notions of the Chinese concerning God and Spirits. Hongkong [sic]: Hongkong Register. (Within this final work of the classical period of the “term controversy” (1848–1852), the author refers to Zhu Xi’s metaphysics as found in his commentary to The Diagram of the Supreme Ultimate and his explanation of the nature of spiritual beings from his commentary on the 16th chapter of the Zhongyong.)
Legge, James. 1885. The Sacred Books of China: The Texts of Confucianism. Parts 3 and 4. The Li Ki. Oxford: Clarendon Press. (In these volumes Legge presented his rendering of the whole of the standard work, The Record of Rites [Liji], and included within them renderings of the “old version” of both the Zhongyong and the Daxue.)
———. 1893. The Chinese Classics with a Translation, Critical and Exegetical Notes, Prolegomena, and Copious Indexes. Volume 1: Confucian Analects, The Great Learning, The Doctrine of the Mean. Oxford: Clarendon Press. (This significantly revised version of the 1861 first edition provides renderings of three of the Four Books, using the critical texts [“new texts”] and commentaries prepared by Zhu Xi.)
Leung, In-sing (Liang, Yancheng) Thomas 梁燕城, and Chu Chai-sei (Xu Jishi) Jeremiah 徐濟時. 2012. Theological Reflections in the Context of Chinese Culture: A Study of Christian Scholars toward their Evangelical Theologies 中國問哈處境的神學反思:中華福音神學人物研究. Burnaby: Culture Regeneration Research Society 文化更新研究中心. (An informed study of thirteen major Chinese Protestant scholars’ lives and works, regularly quoting seminal passages from selected works, and summarizing their contributions to broader themes related to Chinese cultural concerns.)
Liao, Xiaowei 廖曉煒. 2017. “Lo Kuang and Mou Zongsan’s Different Interpretations of Ruist Metaphyics 羅光, 牟宗三對儒學形上學的不同詮釋.” The Hall of [Master] Kong’s Learning 孔學堂 10: 87–97. (A lengthy study comparing Lo and Mou in their metaphysical claims, written by a young Ruist scholar from the PRC.)
Liu, Shuxian 劉述先. 1982. The Development and Completion of Master Zhu [Xi]’s Philosophical Thought 朱子哲學思想的發展與完成. Taipei 臺北: Taiwan Student Bookstore 臺灣學生書局. (A thorough study of the development of Zhu Xi’s thought during his lifetime, reprinted numerous times).
Luo, Guang 羅光. 1982. On the Metaphysical Structure of ZhuXi 朱熹的形上結構論. Honolulu: independently published. (Chinese and English versions of the author’s presentation at the International Conference on Zhu Xi Studies held in Honolulu at the University of Hawai’i at Manoa, reflecting the author’s mature position in critically receiving Zhu Xi’s philosophical system within his Roman Catholic New Scholastic philosophical system.)
———. 1983. The System of Ruist Philosophy 儒家哲學的體系. Taipei 臺北: Taiwan Student Bookstore 臺灣學生書局. (Constituted by a series of 25 essays on various topics that include thorough studies of Zhu Xi’s metaphysics and other claims, this special volume includes at the end his reflections on the international status of Zhu Xi studies as seen at meetings held in Honolulu in 1982.)
———. 1995. Ruist Life Philosophy 儒家生命哲學. Taipei 臺北: Taiwan Student Bookstore 臺灣學生書局. (Here we have the Roman Catholic Archbishop’s extensive and systematic effort at providing an overview of Ruist classical and historical traditions, integrated into his Roman Catholic worldview shaped substantially by Thomist philosophical theology.)
———. 2001. Metaphysical Life Philosophy 形上生命哲學. Taipei 臺北: Taiwan Student Bookstore 臺灣學生書局. (Here we have a systematic summary of “life philosophy” by the 90 year old Roman Catholic Archbishop of Taipei, one that provides a clear overview of how he sought to synthesize Ruist classical and historical traditions [including quite a bit drawn from Zhu Xi’s teachings] with his Aquinian-inspired Roman Catholic worldview as it related to philosophical anthropology, whole person development and spiritual sanctification.)
McClatchie, Thomas. 1874. Confucian Cosmogony. A Translation of Section Forty-nine of the “Complete Works” of the Philosopher Choo-Foo-tze, with Explanatory Notes. (This is the earliest modern English rendering of a substantial section of Zhu Xi’s works, presented in a Chinese–English bilingual format, accompanied by substantial annotations, and promoting a highly problematic translation and interpretation of the whole text.)
Meynard, Thierry S. J. 2011. Confucius Sinarum Philosophus (1687): The First Translation of the Confucian Classics. Roma: Institutum Historicum Societatis Iesu. (The author identifies and explains how the 17th century Jesuit translation team that produced this work in 1687 did receive an influence from Zhu Xi’s commentaries, but only indirectly and unselfconsciously through reliance on a commentary written by a Ming dynasty imperial tutor, Zhang Juzheng 張居正.)
Meynard, Thierry S. J. 2015. The Jesuit Reading of Confucius: The First Translation of the Lunyu (1687) Published in the West. Leiden: Brill. (As in the previous work, this careful interpretive study in multiple languages [Latin, Chinese and English] indicates how this initial rendering of the Lunyu into Latin, by relying on Zhang Juzheng’s commentary and their own preferences, was at times promoting, at times neglecting, and at times opposing Zhu Xi’s commentaries on this seminal Ruist scripture.)
Otterspeer, Willem, ed. 1989. Leiden Oriental Connections: 1850–1940. Leiden: E. J. Brill. (Listing and describing in some detail those who studied at Leiden University and then later lived, worked, and produced in oriental locations).
Pan, Feng-chuan 潘鳳娟. 2013. “Writing Home from Afar: Julia Ching’s Nostalgic Writing and Her Identity as a Confucian Christian in Diaspora 他鄉遙記:秦家懿的鄉愁書寫與儒家基督徒的離散.” Sinological Studies 漢學研究 31.2: 203–226. (This Taiwanese female scholar assesses her older Taiwanese predecessor in her journey as a Roman Catholic nun, a scholar of 10th to 17th century Chinese intellectual history, and a cancer survivor, as she reflects on her identity as a female Chinese scholar in American and Canadian settings.)
Pan, Hsiao Huei 潘小慧. 2015. “The Development of the Ethics of Taiwan Neo-Scholasticism: In the Light of Kao Si-chien, Lo Kuang and Chou Ke-chin 臺灣新士林哲學的倫理學發展:從高思家謙, 羅光, 周克勤談起.” In Universitas 哲學與文化 42.7: 91–108. (Here is a lengthy and informed summary of the development of contemporary New Scholasticism in Taiwan, involving eight major figures, but focusing on the published writings of the three figures mentioned above.)
———. 2016. “Is Chinese Roman Catholic Philosophy Possible? A Discussion Based on The Complete Works of LoKuang and [His Work,] The Metaphysical Philosophy of Life 一種中國天主教哲學是否可能?以《羅光全書》和《形上生命哲學》為據的討論.” Universitas 哲學與文化 43.1: 97–112. (Reflecting on Lo Kuang’s heritage as a Chinese Roman Catholic philosopher, this study argues that the New Scholasticism in which he served as a proponent is both feasible and realized within the works Lo published.)
Pfister, Lauren F. 1991. “Some New Dimensions in the Study of the Works of James Legge (1815–1897): Part II.” Sino-Western Cultural Relations Journal 13: 33–48. (An early detailed discussion of James Legge’s “inheritance” from “China’s Orthodox Traditions,” including his diversified handling of many interpretive issues drawn from Zhu Xi’s works, but also indicating his interest in and reliance on various aspects of the works by two Qing Ruist scholars opposed to Zhu’s interpretaions: Mao Qiling 毛奇齡 (s. Xihe 西河) and Luo Zhongfan 羅仲藩.)
———. 1995. “The Different Faces of Contemporary Religious Confucianism: An Account of the Diverse Approaches of Some Major 20th Century Chinese Confucian Scholars.” The Journal of Chinese Philosophy 22.1: 5–79. (This extensive article argues that there was no singular approach to “religious Confucianism” from the period of the 1958 “Confucian manifesto” produced in Hong Kong till the last decade of the 20th century.)
———. 2004. Striving for “The Whole Duty of Man”: James Legge and the Scottish Protestant Encounter with China, 2 vols. Frankfurt am Main: Peter Lang. (A lengthy study of the life and works of this fulcrum figure among Protestant missionary-scholars in 19th century China, one also significantly influenced by and engaged with Zhu Xi’s commentarial texts, though differing in his metaphysical and religious commitments.)
———. 2010. “China’s Missionary-Scholars.” In Handbook of Christianity in China. Volume Two: 1800 to the Present, edited by R. G. Tiedemann, 742–765. Leiden and Boston: E. J. Brill. (In this article the neologized term “missionary-scholar” is defined and illustrated by means of just over 20 specific case studies, also suggesting that there may be as many as 200 missionary-scholars who lived and served in China between 1850 to 1950.)
———. 2011. “Classics or Sacred Books? Grammatological and Interpretive Problems of Ruist and Daoist Scriptures in the Translation Corpora of James Legge (1815–1897) and Richard Wilhelm (1873–1930).” In Max Deeg, Oliver Frieberger, and Christoph Kline, eds., Canonization and Canon Formation in the History of Asian Religions l Kanonizierung und Kanon-bildung in der asiatischen Religionsgeschichte, 421–63. Vienna: Austrian Academy of Sciences. (This is primarily a comparison of Legge’s and Wilhelm’s overall presentation of Ruist scriptures, sometime referring to Zhu Xi, and illustrating the major differences between this Scottish missionary-scholar’s English renderings and the German Lutheran’s controversial German renderings.)
———. 2012. “Post-Secularity within Contemporary Chinese Philosophical Contexts,” Journal of Chinese Philosophy 39.1: 121–38. (After characterizing de-secularization from an international perspective, this article discusses four ways contemporary Chinese philosophers position themselves in relationship to this de-secularization process, and illustrates them with contemporary examples.)
———. 2013. “Evaluating James Legge’s (1815–1897) Assessment of Master Meng’s Theory of the Goodness of Human Nature: Comparative Philosophical and Cultural Explorations.” Universitas: Monthly Review of Philosophy and Culture 哲學與文化 40.3(March 2013): 107–130. (The author explains how Legge justified adopting a theory of “human nature able to become good” as a proper understanding of Master Meng’s position, revealing how this was distinct from other approaches traditionally associated with Master Meng’s teachings.)
———. 2015a. “Joaquim Angélico de Jesus Guerra (1906–1993): A Brief Biography and Overview of His Portuguese Chinese Classics.” In Mechthild Leutner and Hauke Neddermann, eds., Challenging Narratives: Blind Spots of Sinology, in Berliner China Heft/Chinese History and Society 46: 25–41. (An introductory overview to the life and sinological works of the Portuguese missionary-scholar, Jaoquim Guerra, the first translator of Chinese classical literature into Portuguese.)
———. 2015b. “The Dynamic and Multi-cultural Disciplinary Crucible in which Chinese Philosophy was Formed.” Minima sinica 1: 33–90. (The article presents the multiform and deeply contested international and national cultural influences that framed the development of the modern disciplines of “Chinese philosophy” during the late Qing and Republican periods.)
Qian, Mu 錢穆. 1971. Thematic Outline of the Study of Master Zhu [Xi] 朱子學提綱. Taipei 臺北: Three People’s Book Store 三民書局. (This is a seminal work seeking to organize systematically Zhu Xi’s teachings along thematic lines, constituted on the basis of quotations from his multiform corpus.)
Ricci, Matteo 利瑪竇. 2014. Contemporary Annotations to The True Meaning of the Lord of Heaven 天主實義今注. Annotated by Thierry Meynard 梅謙立, edited by Tan Jie 譚傑. Beijing 北京: The Commercial Press 商務印書館. (This modern annotated version of the classic text produced by Ricci helps to reveal how Ricci was basically supported an understanding of “ancient Chinese theism” against the alternative metaphysical claims of Zhu Xi and other later Ruists.)
Tu, Weiming, and Mary Evelyn Tucker, eds. 2003–2004. Confucian Spirituality. New York: Crossroad Publishing Company. 2 vols. (One of the key works representing the wide variety of claims related to “Confucian Spirituality,” with an attempt by the editors to unite them all under a single, but complex, conception of its theme.)
von der Gabelentz, Georg. 1876. Taiji tu of Master Zhou [Dunyi]: The Diagram of the Original Principle with Commentary by ZhuXi/Thai-kih-thu, des Tscheu-tsi: Tafel des Urprinzips mit Tschu-Hi Kommentare. Dresden. (Originally a doctoral dissertation, this volume presents Zhu Xi’s worldview expressed in the Taijitu shuo and various Categorized Sayings.)
Walravens, Hartmut, ed. 2008. Richard Wilhelm (1873–1930): Missionary in China and Advocate for the Good of Chinese Cultured Life / Richard Wilhelm (1873–1930): Mirrionar in China und Vermittler chinesischen Geistesguts. Sankt Augustin: Institut Monumenta Serica. (Written by a prolific German sinological bibliographer, this study includes both a rediscovered bibliography of the library of the China Institute in Frankfurt that Richard Wilhelm created in the mid-1920s, and a biographical essay on Wilhelm’s life in Beijing [1922–1924] by the German sinologist, Thomas Zimmer.)
Wang, Qiu 王秋. 2015. “The Horizons of Scholasticism and Lo Kuang’s Research in Studies of Master Zhu [Xi] 士林哲學視域與羅光的朱子學研究.” In Universitas 哲學與文化 42.7: 91–108. (This is the one article in any language that deals with Lo’s extensive interests in the teachings of Zhu Xi, and indicates a number of key interpretive themes that are culled from many of Lo’s relevant works.)
Wieger, Léon 1969. A History of the Religious Beliefs and Philosophical Opinions in China from the Beginning to the Present Time. Trans. Edward Chalmers Werner. New York: Paragon Book Reprint Corporation. (Presented in 77 chapters, this general summary of Chinese philosophical and religious beliefs is written in a lively style, promoting provocative assessments and bibliographic references for each section.)
Wilhelm, Richard, trans. and comm. 1910. Confucius Analects [Lunyu] / Kung-Futse Gespräche [Lun Yü]. Jena: Eugen Diederich. (This is the first in a series of classical translations of Ruist and Daoist scriptures into German by a noted missionary-educator from Qingdao, presenting both a “literal” and a “modernized” version of most passages.)
———, trans. and comm. 1916. Mencius (Meng Ke) / Mong Dsi (Mong Ko). Jena: Eugen Diederich. (This was the second volume of the Four Books rendered into German by this noted missionary-educator from Qingdao.)
———. 1929. Chinese Philosophy/Chinesische Philosophie. Breslau: Ferdinand Hirt. (Within this thin volume that covers historical figures from ancient times up to the end of the Qing dynasty, Wilhelm devoted a section to the teachings of Zhu Xi (“Dschu Hi”) and his opponents, describing Zhu as a “systematic spirit of the first order” comparable to Aristotle.)
———. 1930. Li Gi: Das Buch der Sitte der Älteren und Jüngeren Tai. Jena: Eugen Diederich. (This posthumously published volume includes German versions of just over 40 chapters from the Liji, including the “old text” versions of the Zhongyong and Daxue.)
Wong, Ching Him Felix 黃正謙. 2013. “On the Latin Translation of Mencius of François Noël, SJ. 論耶穌會士衛方濟的拉丁孟子翻譯.” Journal of Chinese Studies 57 (July 2013): 133–72. (The author clarifies that the 18th century Belgian Jesuit, Noël, did self-consciously employ Zhu Xi’s commentaries in rendering this first modern translation of the whole of the Mengzi in any European language.)
———. 2015. “The Unalterable Mean: Some Observations on the Presentation and Interpretation of Zhongyong of François Noël, SJ.” Journal of Chinese Studies 60 (July 2015): 197–224. (From this study of the Belgian Jesuit’s translation and interpretation of the Zhongyong, the author proves that he did cite Zhu Xi’s commentaries explicitly and regularly, along with commentaries written by Zhang Juzheng and others.)
Wu, Qin 吳倩. 2010. “A Comparative Study of the Account of Pre-Qin Ruism in the Works of Lo Kuang and Mou Zongsan 羅光, 牟宗三先秦儒學觀比較研究.” The History of Chinese Philosophy 中國哲學史 1: 93–97. (In this article the account and importance of the pre-imperial Ruist traditions in the works of Lo and Mou are described and compared.)
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Pfister, L.F. (2020). Zhu Xi and Christianity. In: Ng, Kc., Huang, Y. (eds) Dao Companion to ZHUXi’s Philosophy. Dao Companions to Chinese Philosophy, vol 13. Springer, Cham. https://doi.org/10.1007/978-3-030-29175-4_30
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