The The Hon Hong Kong Univ Unive ersity ity of Scien ience and Tec Technolog logy Division of Humanities HUM A 4700 C onfucianism onfucianism in a Global obal Con C onte text xt Fall 2012 Room 4333 4333 Tue Tues & Thu Thurs 9:00-10 -10:20 Professor Charles W.H. Chan Office hours: Tues & Fri 10:30-12:00 Off Office: ce: Rm. 33 3353 53,, Te Tel.: 2358 58--77 7765 65,, E-ma -mail:
[email protected]
Obje bj ective ctives: s: This This course is design igned to int introduce Con Confuc fucian ianism ism as a major jor int intellec llectual tr traditio ition n not only only in in China Chi na and Ea East A sia sia, but al also in in the the globa global age of today.
Description: Confuci onfucian anism had had repeate repeatedly dly been blam blamed for the backwardne backwardness ss prevalen prevalentt over the entire tire Eas Eastt Asi A sia an regi region for for more more than a century ever ever since si nce the intrusion ntrusion of the th Western powers in in the mid-19 d-19 Century. ntury. However, starting rti ng from the 1970s, 1970s, as scholars have increasingly turned to it in explanation of the remarkable economic, social social and cultural cultural growth in in almost all of the countries countries in the region, namely Jap J apan and the so-called “four little dragons,” there has been a tremendous upsurge of interest in the Confucian tradition, which, rather ironically, has now been characterized as going going through through a creati creative ve transf transformat ormatiion. What is even more striking is that not only has Confucianism generally been perc percei eived ved as the key key to some of the dynam dynamic forc forces es that that unde underl rliie the contemporary success of the East ast Asi A sian an region, region, but it it has has al also gradua gradually been recogni recognized zed as a “living” tradition that has indeed moved into the Western world along with the East A sia sian Dia Di aspora, spora, ma making ki ng it ve very much much an active ctive pa partici rti cipa pant in in the the large arger globa global community. I ts pote potenti ntial al im i mpact on the world worl d can well be detecte tected d from from such testim testimony as the one given given by a Western scholar scholar who proclai procl aim ms him himsel self as a Boston Confucian, which states that “the Confucian tradition is one of the great intellectual achievements of humankind….the Confucian Dao Dao represents epresents one of the supreme human systems of study, conte contem mplati plation, on, speculati speculation, on, and action.” action.” Whethe hetherr for f or the purpose of understandi understanding ng the modes of thought of the Chine hinese, se, the K orean, the Jap J apanese ese, or that of the East ast Asi A sia ans as a whol whole e or for for the simpl simple reason that it is already one of the major intellectual traditions of mankind the sign signiificance cance of which which is comparabl rable to tha that of Chri Christianity, stianity, Jud J uda aism, Isl I sla am, Bud Buddh dhiism and Hinduism, Confucianism is definitely something worthy of serious study in the 1
world today. To introduce students to this ancient and yet living tradition, this course will first adopt a historical approach. Following a chronological order, it will focus on the most influential Confucian thinkers whose thoughts have significantly shaped the tradition. These surveys will not only simply show the unfolding of Confucianism through its ebb and flow, but also demonstrate how the tradition has indeed originated, consolidated, reformulated, adapted, transformed, revived and rejuvenated. To account for these developments in the most effective way, the thoughts of these eminent Confucian thinkers will, of course, have to be studied against the complicated historical background from which they emerged, which necessarily include such intertwining factors as the economy, society and politics of their times. The course will also adopt intercultural and comparative approaches for the very reason that the history of Confucianism is, in actuality, both an international and intercultural phenomenon. Rather than purely a tradition indigenous to China, Confucianism has long been enthusiastically appropriated by generations of thinkers in Korea and Japan and, more recently, by scholars and thinkers in the West as well. Their persistent efforts to reinterpret the tradition adopted from China is indeed the most enduring and powerful force that enables Confucianism to continue to grow in foreign lands. On the other hand, in order to spread and grow, consciously or unconsciously, it is not infrequent the case that Confucianism adjusts itself to the various cultural environments in which it is placed. To explain these adaptations, cultural factors will have to be taken into consideration. Apart from these contextual approaches, textual analysis will also be employed when looking into the thoughts of the major Confucian thinkers in China, Korea and J apan. Though in translation, primary sources, such as excerpts from the Confucian Five Classicsand Four Books, will not only be used when giving lectures, but also be required to be studied by students in preparation for tutorial sessions, in order to ensure that an original understanding of the tradition will ultimately be gained.
Preliminary Schedule of L ectures: Weeks Dates 1 11 & 13 Sept
2
18 & 20 Sept
3
25 & 27 Sept
Topics Introduction
Recommended readings Yao, An Introduction to Confucianism, 1-15. Berthrong, Transformation of the Confucian Way, 1-12. Rozman, The East Asian Region: Confucian Heritage and Its Modern Adaptation, 3-42. Schwartz, The World of Thought in Ancient China, 16-55.
Early Chinese religious & philosophical orientations: the ritual-musical tradition before Confucius Confucius as transmitter and Yao, An Introduction to innovator Confucianism, 1-15. 2
Characteristics of his social Berthrong, Transformation of the and political philosophy as Confucian Way, 15-22. compared to Mohism, Daoism Schwartz, The World of Thought in and Legalism Ancient China, 56-134. 4-5 4, 9 & 11 Oct The defenders of theWay: Yao, An Introduction to Mencius and Xunzi Confucianism, 68-83. Berthrong, Transformation of the Confucian Way, 23-34. Schwartz, The World of Thought in Ancient China, 255-320. 6 16 & 18 Oct Responses to challenges from Yao, An Introduction to Neo-Daoism and BuddhismI: Confucianism, 96-108. Cheng-Zhu’s version of Berthrong, Transformation of the Neo-Confucianism Confucian Way, 86-114. 7 25 Oct Responses to challenges from Yao, An Introduction to Neo-Daoismand BuddhismII: Confucianism, 109-115. Yangming’s version of Berthrong, Transformation of the Neo-Confucianism Confucian Way, 115-143. 8 30 Oct & 1 Nov The Confucianization of the Yao, An Introduction to Korean society and the Confucianism, 115-125. adoption of the Cheng-Zhu Berthrong, Transformation of the Neo-Confucianism as state Confucian Way, 144-151. orthodoxy 9 6 & 8 Nov The Four-Seven Debate Same as above. between Yi T’oegye and Yi Yulgok 10 13 & 15 Nov The adaptation of Yao, An Introduction to Confucianismin early Japan, Confucianism, 125-137. the ascendancy to orthodoxy Berthrong, Transformation of the of Shushigaku and the spread Confucian Way, 151-161. of Yomeigaku in the Tokugawa period 11 20 & 22 Nov Critics of the Neo-Confucian Same as above. schools: TheAncient Learning of Yamaga Soko, Ito Jinsai and Ogyu Sorai 12 27 & 29 Nov Modern New Confucianism as Yao, An Introduction to a movement to explore the Confucianism, 245-286. modernity in the Confucian Berthrong, Transformation of the values Confucian Way, 174-200. 13 4 & 6 Dec Confucianism in the West: Past To be determined. and Present
Outcomes: 1.
By the end of the course, students will acquire the knowledge of the major trends of developments of Confucianism in the past: how it originated and consolidated in ancient China, reformulated and revitalized in the Song and Ming periods, and adapted and transformed in traditional Korea and Japan. 3
2. 3.
In addition, they will also attain a good understanding of how Confucianism develops in the modern period, both in the East and theWest. Above all, they will gain a mastery of the basic tenets of Confucianism as one of the major religious and philosophical traditions of mankind.
Assessment: 1. Classroom performances (30%): Students are expected to involve actively in classroom discussions. In addition, they are also required to do one to two presentations in a semester, either as an individual or in a group.
2. Research paper or book report (35%): Students are required to write an academic paper on a subject chosen from one of the above topics or a critical review on a book selected from the “List of References”. The paper or the report should be within 4000 words, neatly typed and double-spaced. Marks will be deducted from too short a report, with 5% per each hundred words. The paper or the report is due normally two weeks before the end of the semester. Unless exceptional contingencies, request for extension will not be entertained. Penalty will also be applied to late reports, with a daily deduction of 5 %.
3. Final examination (35%): The examination will last for two hours, covering both the lectures and the tutorials.
L ist of References: I. 1. 2.
3. 4. 5.
6.
7.
East Asian Confucianism: Yao, Xin-zhong. An Introduction to Confucianism. Cambridge; New York: Cambridge University Press, 2000. [BL1852.Y 36 2000] Berthrong, John H & Evelyn Nagai Berthrong. Confucianism: A Short Introduction. Oxford, England: Oneworld Publications, 2000. [BL1852.B47 2000] Eisenstadt, S. N. “Multiple Modernities.” Daedalus, 129 (Winter 2000), pp. 1-29. [Q11. A54; Access via ProQuest] Berthrong, J ohn H. Transformation of the Confucian Way. Colorado: Westview Press, 1998. [B127.C65 B47 1998] Bloom, Irene and Joshua A. Fogel, eds. Meeting of Minds: Intellectual and Religious Interaction in East Asian Traditions of Thought: Essays in Honor of Wing-tsit Chan and William Theodore de Bary. New York: Columbia University Press, 1997. [B127.C65 M44 1997] Rozman, Gilbert, ed. The East Asian Region: Confucian Heritage and Its Modern Adaptation. Princeton, N.J .: Princeton University Press, 1991. [B5233.C6 E37 1991] de Bary, William T. East Asian Civilizations: A Dialogue in Five Stages. Mass.: Harvard UP, 1988. [DS509.3 .D43 1988] 4
8. 9.
I I. 1. 2.
3. 4.
5.
6. 7. 8. 9.
10.
11. 12. 13.
14.
15. 16. 17.
18.
De Vos, George and Takao Sofue. Religion and the Family in East Asia. Berkeley: University of California Press, 1984. [BL625.6 .R45 1987] Abe, Yoshio. “Development of Neo-Confucianism in Japan, Korea and China: A Comparative Study.” Acta Asiatica, 19 (1970), pp. 16-39. Chinese Confucianism: Liu, Shu-hsien. Essentials of Contemporary Neo-Confucian Philosophy. CT: Praeger Publishers, 2003. [B5233 N45 L58 2003] Ivanhoe, Philip J. Ethics in the Confucian Tradition: the Thought of Mengzi and Wang Yang-ming. Indianapolis, IN: Hackett Pub. Co., 2002. [BJ117.I83 2002] Kern, Martin. “Ritual, Text, and the Formation of the Canon: Historical Transitions of wen in Early China.” T’ung Pao, 86 (2001). deBary, Wm Theodore and Richard Lufrano, eds. Sources of Chinese Tradition. 2nd ed. Vol. 2. New York: Columbia University Press, 2000. [DS721.D37 1999 v.2] deBary, Wm Theodore and Irene Bloom, eds. Sources of Chinese Tradition. 2nd ed. Vol. 1. New York: Columbia University Press, 1999. [DS721.D37 1999 v.1] Liu, Shu-hsien. Understanding Confucian Philosophy: Classical and Sung-Ming. CT: Greenwood Press, 1998. [B127.C65 L59 1998] Shun, K wong-loi. Mencius and Early Chinese Thought. Stanford, California: Stanford University Press, 1997. [B128.M324 S48 1997] Chan, Charles Wing-hoi. “Confucius and Political Loyalism: The Dilemma.” Monumenta Serica, Vol. XLIV (1996), 25-99. Chan, Charles Wing-hoi. “Chu Hsi’s Theory of Tao-t’ung and the Message of the Sages.” International Review of Chinese Religion and Philosophy, 1 (March 1996), 67-152. Tu, Wei-ming. Way, Learning, and Politics: Essays on the Confucian Intellectual. Albany: State University of New York Press, 1993. [BL1852.T8 1993] Machle, Edward J. Nature and Heaven in the Xunzi. Albany: State University of New York Press, 1993. [B128.H74 M33 1993] Tillman, Hoyt Cleveland. Confucian Discourse and Chu Hsi Ascendancy. Honolulu: University of Hawaii Press, 1992. [B127.C65 T55 1992] Ebrey, Patricia Buckley. Confucianism and Family Rituals in Imperial China: A Social History of Writing about Rites. New J ersey: Princeton University Press, 1991. [DS721.E336 1991] de Bary, William T. Learning for Oneself: Essays on the Individual in Neo-Confucian Thought. New York: Columbia University Press, 1991. [B127.N4 D397 1991] de Bary, William Theodore. The Trouble with Confucianism. Cambridge, Mass.; London: Harvard University Press, 1991. [BL1852.D43 1991] Liu, Kwang-ching, ed. Orthodoxy in Late Imperial China. Berkeley: University of California Press, 1990. [DS754.14 O78 1990] Gardner, Daniel K. Learning to be a Sage: Selections from the Conversations of Master Chu, Arranged Topically. Berkeley: University of California Press, 1990. [B128.C52 E5 1990] Tu, Wei-ming. “The Confucian Tradition in Chinese History.” In Heritage of China: Contemporary Perspectives on Chinese Civilization. Ed. Paul S. Ropp. 5
19.
20. 21. 22. 23. 24. 25. 26.
27. 28. 29. 30. 31. 32.
Berkeley, Los Angeles & Oxford: University of California Press, 1990, 112-37. [DS721 .H45 1990] Tu, Wei-ming. Centrality and Commonality: an Essay on Confucian Religiousness. New York: State University of New York Press, 1989. [PL2473.Z7 T8 1989] Chan, Wing-tsit. Chu Hsi: New Studies. Honolulu: University of Hawaii Press, 1989. [B128.C54 C42 1989] Munro, Donald. Images of Human Nature: A Sung Portrait. Princeton: Princeton University Press, 1988. [BD450 M863 1988] Chan, Wing-tsit. “Exploring the Confucian Tradition.” Philosophy East and West, 38:3 (J uly 1988), 234-50. Chan, Wing-tsit. Chu Hsi: Life and Thought. Hong Kong: Chinese University Press, 1987. [B128.C54 C4 1987] Eber, Irene, ed. Confucianism: The Dynamics of Tradition. New York: Macmillan, 1986. [BL1852 C66 1986] Schwartz, Benjamin. The World of Thought in Ancient China. Cambridge: Belknap Press of Harvard University Press, 1985. [B126 S345 1985] Chang, Kwang-chih. Art, Myth, and Ritual: The Path to Political Authority in Ancient China. Cambridge: Harvard University Press, 1983. [DS741.65 C53 1983] de Bary, William T. The Liberal Tradition in China. Hong Kong: Chinese University Press, 1983. [B127.N4 D398 1983] Ching, Julia. To Acquire Wisdom: The Way of Wang Yang-ming. New York: Columbia University Press, 1976. Wright, Arthur F., ed. Confucianism and Chinese Civilization. California: Stanford University Press, 1975. [DS727 .C65 1975] Munro, Donald. The Concept of Man in Early China. California: Stanford University Press, 1969. [BD450 M86 1969] Creel, Herrlee G. Confucius and the Chinese Way. New York : Harper & Row, 1960. [B128.C8 C65 1960] Creel, Herrlee G. Chinese Thought from Confucius to Mao Tse-tung. Chicago: University of Chicago Press, 1953. [B126 .C67 1953]
I II . K orean Confucianism: 1. Peterson, Mark A. Korean Adoption and Inheritance: Case Studies in the Creation of a Classic Confucian Society. Ithaca, New York: East Asia Program, Cornell University, 1996. (HV875.58.K 6 .P473 1996) 2. Palais, J ames B. Confucian Statecraft and Korean Institutions: Yu Hyongwon and the Late Choson Dynasty. Seattle and London: University of Washington Press, 1996. 3. Chung, Edward Y.J . The Korean Neo-Confucianism of Yi T’oegye and Yi Yulgok: A Reappraisal of the “Four-Seven Thesis” and Its Practical Implications for Self-Cultivation. Albany: State University of New York Press, 1995. 4. Kalton, Michael C., et al., trans. The Four-Seven Debate: An Annotated Translation of the Most Famous Controversy in Korean Neo-Confucian Thought. Albany: State University of New York Press, 1994. [B5253.F68 K35 1994] 5. Lee, Peter H. and Wm. Theodore deBary, eds. Sourcebook of Korean Tradition. Vol. I. New York: Columbia University Press, 1997. [DS904 S68 1993 v.1] 6. Lee, Peter H. ed. Sourcebook of Korean Civilization. Vol II. New York: 6
7.
8. 9.
10.
11.
12. 13.
14.
15.
Columbia University Press, 1996. [DS904 S68 1993 v.1] Deuchler, Martina. The Confucian Transformation of Korea: A Study of Society and Ideology. Cambridge, Mass: Council on East Asian Studies, Harvard University Press, 1992. [DS913.27 .D48 1992] Ro, Young-chan. The Korean Neo-Confucianism of Yi Yulgok. Albany: State University of New York Press, 1989. [B5254.Y 514 R6 1989] Yi, Hwang. To Become a Sage: The Ten Diagrams on Sage Learning. Translated, edited, and with commentaries by Michael C. Kalton. New York: Columbia University Press, 1988. [B5254.Y 483 S663813 1988] Haboush, JaHyun Kim. A Heritage of Kings: One Man’s Monarchy in the Confucian World. New York: Columbia University Press, 1988. [DS913.392.Y66 H33 1988] deBary, Wm. Theodore and JaHyun Kim Haboush, eds. The Rise of Neo-Confucianism in Korea. New York: Columbia UP., 1985. [B5253.N45 R57 1985] Lee, Ki-baik. A New History of Korea. Cambridge: Harvard University Press, 1984. [DS907.16 .Y 5313 1984] Pak, Chong-hong. “Historical Review of Korean Confucianism.” In Main Currents of Korean Thought. Ed. The Korean National Commission for UNESCO. Oregon: Pace International Research, Inc., 1983, 60-81. Yi, T’ae-jin. “Historical Functions of Korean Neo-Confucianism—A Proposal for Its Revaluation—.” In Upper-class Culture in Yi-Dynasty Korea. Ed. Shin-yong Chun. Seoul: International Culture Foundation, 1980, 93-113. Yang, Key P. and Gregory Henderson. “An Outline History of Korean Confucianism: I and II.” The J ournal of Asian Studies, 18:1 (1959), pp. 81-101; 18:2 (1959), 259-76.
I V. J apanese Confucianism: 1. Tucker, John Allen, ed. & trans. Ogyu Sorai’s Philosophical Masterworks: The Bendo and Benmei. Association for Asian Studies and the University of Hawaii Press, 2006. [B5244.O352 E6 2006] 2. Tucker, John Allen. Ito J insai’s Gomo jigi and the Philosophical Definition of Early Modern J apan. Leiden: E.J . Brill, 1998. [B5244.I763 G6613 1998] 3. Yamashita, Samuel Hideo, trans. Master Sorai Responsals: An Annotated Translation of Sorai Sensei Tomosho. Honolulu: University of Hawaii Press, 1994. [B5244.O353 T6613 1994] 4. Tucker, Mary Evelyn. Moral and Spiritual Cultivation in J apanese Neo-Confucianism: The Life and Thought of Kaibara Ekken (1630-1714) . Albany: State University of New York Press, 1989. [B5244.K254 T83 1989] 5. Nakai, Kate Wildman. Shogunal Politics: Arai Hakuseki and the Premises of Tokugawa Rule. Cambridge: Harvard University Press, 1988. [DS872.A7 N34 1988] 6. Chan, Charles Wing-hoi. “On Ogyu Sorai’s Critique of Chu Hsi’s Program of Learning to bea Sage.” Monumenta Serica, 46 (1998), 195-232. 7. Koschmann, J . Victor. The Mito Ideology: Discourse, Reformand Insurrection in Late Tokugawa J apan, 1790-1864. California: University of California Press, 1987. [DS881 .K 66 1987] 8. Najita, Tetsuo. Visions of Virtue in Tokugawa J apan: The Kaitoku, Merchant Academy of Osaka. Chicago: University of Chicago Press, 1987. [DS822.2 N28 1987] 7
9.
10.
11. 12. 13.
14. 15.
Masahide, Bito. “Confucian Thought during the Tokugawa Period.” In Religion and the Family in East Asia. Eds. George A De Vos and Takao Sofue. Berkeley: University of California Press, 1986, 127-38. [BL625.6 .R45 1987] Bellah, Robert. Tokugawa Religion: The Cultural Roots of Modern J apan. New York: The Free Press; London: Collier MacMillan Publishers, 1985. [BL2210 .B42 1985] Nosco, Peter, ed. Confucianism and Tokugawa Culture. Princeton: Princeton University Press, 1984. [B5243.N4 C66 1984] Abe, Yoshio. “The Unique Confucian Development of Japan: A Brief Survey and a Few Suggestions.” Asian Culture Quarterly, 4:1 (Spring, 1976), 8-13. Maruyama, Masao. Studies in the Intellectual History of Tokugawa J apan. Trans. Mikiso Hane. Princeton: Princeton University Press, 1974. [JA84.J 3 M313 1974] Abe, Yoshio. “The Characteristics of Japanese Confucianism.” Acta Asiatica, 25 (1973), 1-21. Sources of J apanese Tradition. Compiled by Wm. Theodore de Bary ... [et al.] ; with collaboration of William Bodiford, J urgis Elisonas, and Philip Yampolsky ; and contributions by Yoshiko Dykstra ... [et al.]. 2nd ed. 2 vols. New York: Columbia University Press, 2001-2005. [DS821.S68 2001 v.1-2]
V. 1.
Confucianism in the Modern Age: Liu, Shu-hsien. Essentials of Contemporary Neo-Confucian Philosophy. Westport, Conn.: Praeger, 2003. [B5233.N45 L58 2003] 2. Tamney, Joseph B. & Linda Hsueh-Ling Chiang. Modernization, Globalization, and Confucianism in Chinese Societies. Westport, Connecticut & London: Praeger Publishers, 2002. [BL1852.T35 2002] 3. deBary, Wm. Theodore. Asian Values and Human Rights. Cambridge: Harvard University Press, 1998. [J C599.A78 D4 1998] 4. Tu, Wei-ming, ed. Confucian Tradition in East Asian Modernity: Moral Education and Economic Culture in J apan and the Four Mini-dragons. Cambridge: Harvard University Press, 1996. [DS509.3 C67 1996] 5. Tu, Wei-ming, Milan Hejtmanek, and Alan Wachman, eds. The Confucian World Observed: a Contemporary Discussion of Confucian Humanism in East Asia. Honolulu, Hawaii: Institute of Culture and Communication, the East-West Center, 1992. [B5233.C6 C66 1992] 6. Rozman, Gilbert, ed. The East Asian Region: Confucian Heritage and Its Modern Adaptation. Princeton, N.J .: Princeton University Press, 1991. [B5233.C6 E37 1991] 7. Tu, Wei-ming, ed. The Triadic Chord: Confucian Ethics, Industrial East Asia and Max Weber: Proceedings of the 1987 Singapore Conference on Confucian Ethics and the Modernization of Industrial East Asia. Singapore: The Institute of East Asian Philosophies, 1991. [BJ 117 .S56 1987] 8. Dore, Donald. Taking J apan Seriously: A Confucian Perspective on Leading Economic Issues. California: Stanford University Press, 1987. [HC462.9 D663 1987] 9. Tu, Wei-ming. “Toward a Third Epoch of Confucian Humanism: A Background Understanding.” In Confucianism: The Dynamics of Tradition. Ed. Irene Eber. New York: Macmillan, 1986. [BL1852 .C66 1986] 10. Metzger, Thomas A. Escape from Predicament: Neo-Confucianism and China Evolving Political Culture. New York: Columbia University Press, 1977. 8
11. 12. 13.
14. 15. 16.
[J A84 C6 M43 1977] Fingarette, Herbert. Confucius: The Secular as Sacred. New York: Harper and Row, 1972. [B128.C8 F48 1972] Liu, Shu-hsien. “The Confucian Approach to the Problem of Transcendence and Immanence.” Philosophy East and West, 22:1 (1972), 45-52. Liu, Shu-hsien. “The Religious Import of Confucian Philosophy: Its Traditional Outlook and Contemporary Significance.” Philosophy East and West, 21 (1971), 157-75. Levenson, Joseph. Confucian China and Its Modern Fate. Berkeley: Univ. of California Press, 1968. [DS721.L538 1968] Levenson, Joseph. Modern China and Its Confucian Past. Garden City, N.Y.: Doubleday Anchor Books, 1964. [DS721 .L49 1964] deBary Wm. Theodore. “A Reappraisal of Neo-Confucianism.” In Studies in Chinese Thought. Ed. Arthur F. Wright. The University of Chicago Press, 1953, 81-111. [B126 .S7 1953]
VI . Confucianism in the West: 1. Liu, Shu-hsien, J ohn Berthrong and Leonard Swidler, eds. Confucianism in Dialogue Today: West, Christianity & J udaism. PA: Ecumenical Press, 2004. [BR128.C43 C663 2004] 2. Neville, Robert Cummings. Boston Confucianism: Portable Tradition in the Late-Modern World. Albany, NY: State University of New York Press, 2000. [BL1852.N48 2000] 3. Prazniak, Roxann. Dialogues Across Civilizations: Sketches in world History from the Chinese and European Experiences. Boulder: Westview Press, 1996. [DS721 .P73 1996] 4. Berthrong, John H. All under Heaven: Transforming Paradigms in Confucian-Christian Dialogue. Albany, NY: State University of New York Press, 1994. [BR128.C43 B46 1994] 5. Ching, Julia, and Willard G. Oxtoby. Moral Enlightenment: Leibniz and Wolff on China. Nettetal: Steyler Verlag, 1992. 6. Ching, Julia, and Willard G. Oxtoby, eds. Discovering China: European Interpretations in the Enlightenment. Rochester: University of Rochester Press, 1992. [B801 .D57 1992] 7. Lee, Peter K. H., ed. Confucian-Christian Encounter in Historical and Contemporary Perspective. Lewiston, N.Y.: Edwin Mellen Press, 1991. [BR128.C43 C66 1991] 8. Lee, Thomas H. C., ed. China and Europe: Images and Influences in the Sixteenth to Eighteenth Centuries. Hong Kong: Chinese University Press, 1991. [DS750.82 .C5 1991] 9. Küng, Hans, and Julia Ching. Christianity and Chinese Religions. New York: Doubleday, 1989. [BR128.C4 K8613 1989] 10. Gernet, Jacques. China and the Christian Impact: A conflict of Culture. Translated by Janet Lloyd. Cambridge: Cambridge University Press, 1985. [BR1285 .G4713 1985] 11. Young, J ohn D. Confucianism and Christianity: the First Encounter. Hong Kong: Hong Kong University Press, 1983. [BR128.C43 Y 68 1983] 12. Mungello, David E. Leibniz and Confucianism: The Search for Accord. Honolulu: University of Hawaii Press, 1977. [B2599.C5 M86 1977]
9
