The title page gives the title of the book (A collection of commentaries on the Shijing revised under the care of the Bianzhitang). On the top is the date when the woodblocks were engraved. On the right top the names of the compilers are given. On the left top there are two lines that read: 彙集注疏大全朱子全書先儒 | 經解疏義嫏嬛衍義正解諸書. On the lower left is the name of the publisher. There are three seals in red: 舉業準繩，翻印必究 and 研窮義理精秪辨析古今同異.
There is a preface (three folios) by Zheng Liang 鄭梁 (hao 寒村) of Ciqi 慈谿 (Zhejiang), followed by two wooden carved seals in black: 寒村 and (illegible). Another preface (two and one-half folios), dated 1688 (Kangxi 27) is by Huang Baijia 黃百家 (zi 主一, b. 1643, ECCP 1:353) of Yaojiang 姚江 (Zhejiang), followed by two seals: 忠端之孫梨洲之子 (grandson of Huang Zunsu 黃尊素, 1584–1626, and son of Huang Zongxi 黃宗羲, 1610–1695) and 原名百學. There is an introduction (one and one-half folios) by the compilers, Fan Zhiheng and Wan Jing (ECCP 2:800).
Each folio of this book is divided into two sections. The upper section gives the comments of different scholars, while the lower section gives the comments by Zhu Xi. In the top section of folio 1 of juan 1, 3, 4, 5, 6 and 8 the names of the compilers are given together with the names of the proofreaders (Wu Benli and Qian Zhungsheng): 新安吳本立令樹，同里錢中盛又起參.

The aim of this book as well as of other commentaries on the Classics published by the Bianzhitang was to help students who were going to partake in the government examinations. Zheng Liang in his preface puts it clearly that if students who were to sit for the government examinations had studied the Classics thoroughly they would without doubt succeed in their examinations. The preface of Huang Baijia and the introduction agree that it was not always possible for all to master the Classics, hence there was need to compile clear and useful commentaries on the Classics to help the students.

For other copies, see NBC, p. 11, and Courant 2750. For Bianzhitang editions of commentaries on the Classics, see Courant 2679 (Yijing), 2728 (Shijing) and 2903 (FourBooks).

Source: Albert Chan, S.J., Chinese Books and Documents in the Jesuit Archives in Rome, pp. 405-406.

JapSin I, 13
Fengzhi banxing Rijiang Sishu jieyi 奉旨頒行日講四書解義.
Twenty-six juan in twenty-four ce. Early Qing edition on bamboo paper in a blue cloth jacket.

On the cover of the first ce there is a Latin inscription: “4 ll. Classici 1. magna scientia, 2. via media, 3. effata Confucii, 4. sermones Mencii (tom 26).” Wieger’s catalogue (WH) gives: “4 libri classici, ge kiam su xu i.e. quotidiana librorum classicorum explanatio ab Imperatore Kiam hi in lucem edita. 26t. 1. magna scientia. 2. Via media. 3. Effata Confucii. 4. sermones Mencii. 22 x 15.”

1. Juan 1 (ce 1), lectures dealing with the Daxue 大學, or the Great Learning.
2. Juan 2–3 (ce 2–3), lectures dealing with the Zhongyong 中庸, or Doctrine of the Mean.
3. Juan 4–12 (ce 4–12), lectures dealing with the Lunyu 論語, or Analects of Confucius.
4. Juan 13–26 (ce 13–24), lectures dealing with the Mengzi 孟子, or Book of Mencius.

Cf. Courant 2850–2869; SKTY 1:476. The Naikaku Bunko owns a Qing edition of this book (NBC, p. 40): Rijiang Sishu jieyi 日講四書解義, twenty-six juan, twenty ce, compiled by Shen Quan 沈荃 and others by Imperial order. It is to be noted that the Naikaku Bunko copy puts the minister-scholar Shen Quan at the head of the compilers of this book, while Shao Yichen (TTSK, p. 149) puts Grand Secretary Ku Lena 庫勒納 at the head of the list of compilers. Among other lectures on the Classics published in this series by order of the Kangxi emperor, we refer our readers to SKTY 1:83 (日講易經解義), 1:241 (日講禮記解義), 1:246 (日講書經解義) and 1:575 (日講春秋解義).
Source: Albert Chan, SJ, Chinese Books and Documents in the Jesuit Archives in Rome, pp. 12-13.

The historical context -- Kongzi and Confucianism -- Kongzi and virtue ethics -- Mohist consequentialism -- Yang Zhu and egoism -- Mengzi and human nature -- Language and paradox in the "school of names" -- The Daodejing and mysticism -- Zhuangzi's therapeutic skepticism and relativism -- Xunzi's confucian naturalism -- Han Feizi -- Later Chinese thought -- Appendix A: hermeneutics, or how to read a text -- Appendix B: the Chinese language and writing system -- Appendix C: Kongzi as systematic philosopher.

Local access dig.pdf. [Van Norden Introduction.pdf]

Jingshi baijia zachao 經史百家雜鈔 / Zeng Wenzheng Gong bian 曾文正公編 ; [xiangzhuzhe Xie Xuan 詳註者謝璇】

At head of title: Xiangzhu 詳注.
Colophon： 民國十三年 [1924] ；民國十六年八版 [1927]

16冊 in 2 taozi. 

This printing not in OCLC.

"...The Kunxue jiwen contains most of Wang Yinglin's original thinking and observations on the whole corpus of Chinese classics, history, philosophy, and literature ... important because it studies pre-Song classical texts and commentaries as well as those of the Song Neo-Confucians .... measures the accuracy of both...and does not hesitate to cite weaknesses in Neo-Confucian scholarship...(and) preservation of pre-Song texts not available elsewhere.--Cf. Indiana Companion to Traditional Chinese Literature, p. 882-884.

"...The Kunxue jiwen contains most of Wang Yinglin's original thinking and observations on the whole corpus of Chinese classics, history, philosophy, and literature ... important because it studies pre-Song classical texts and commentaries as well as those of the Song Neo-Confucians .... measures the accuracy of both...and does not hesitate to cite weaknesses in Neo-Confucian scholarship...(and) preservation of pre-Song texts not available elsewhere.--Cf. Indiana Companion to Traditional Chinese Literature, p. 882-884.

" ...The Kunxue jiwen contains most of Wang Yinglin's original thinking and observations on the whole corpus of Chinese classics, history, philosophy, and literature ... important because it studies pre-Song classical texts and commentaries as well as those of the Song Neo-Confucians .... measures the accuracy of both...and does not hesitate to cite weaknesses in Neo-Confucian scholarship...(and) preservation of pre-Song texts not available elsewhere.--Cf. Indiana Companion to Traditional Chinese Literature, p. 882-884

Reign Periods of the Ming and Ching Dynasties -- 1. The Crisis of the Confucian Order and Didactic Responses -- 2. Ritualist Ethics and Textual Purism in the Kang-hsi Reign -- 3. Lineage Discourse: Gentry, Local Society, and the State -- 4. Ancestral Rites and Lineage in Early Ching Scholarship -- 5. Ritual and the Classics in the Early Ching -- 6. Linguistic Purism and the Hermeneutics of the Han Learning Movement -- 7. Ritualist Ethics and the Han Learning Movement -- 8. Ritualism and Gentry Culture: Women and Lineage.

This pathbreaking work argues that the major intellectual trend in China from the seventeenth through the early nineteenth century was Confucian ritualism as expressed in ethics, classical learning, and discourse on lineage. The conquest of China by the Manchus and the establishment of the Ching dynasty in the mid-seventeenth century provoked both political and identity crises for Chinese intellectuals. As a result, they returned to the classical heritage in an intensified search for pure Confucian doctrine and a ritualist expression of cultural identity under alien rule. Through the performance of rites, especially those concerned with family and lineage, the early Ching scholars believed they could cultivate Confucian virtues and rebuild a social order broadly based on kinship organization.

The quest for pure Confucian doctrine and rituals resulted not only in the revival of the exegetical tradition of Sung neo-Confucians in the early Ching, but also the rise of the Han learning movement in the mid-eighteenth century. Within the ritualist framework, many Confucian literati re-examined their role in relation to the Confucian heritage, the imperial state, and the common people.

Despite the growing centralization of power, the imperial state had to rely on the gentry to preserve order at the local level. Popular unrest, rebellion, and the swift collapse of local resistance to the Manchu conquest convinced many gentry of the need for a local institution that would unify society and allow the gentry to control and channel popular forces. They came to see lineage as the answer. The author shows how Confucian ritualism, with its emphasis on family and lineage, became a broad movement of social reform that emphasized conformity and clearly prescribed rules of behavior, expressed notably in the growing cult of patrilineal descent and female chastity. Through their manipulation of well-organized lineages, the gentry were able to achieve a dominant role in shaping and maintaining local order.

“Rizhilu 日知錄 (Record of knowledge gained day by day).... Rizhi 日知 is the title taken from Lunyu, xix.5. In his Preface, Gu explained the basis for including some subjects and not others: “Since my childhood studies, I have always noted down what I perceived, and if it [turned out] to be incorrect, I revised it again and again, or if earlier men had said it before me, I omitted it entirely (Liang Ch’i-ch’ao, 1959 [50.6.4], 31). Rizhilu contains 1,020 entries divided into philosophy, government, the examination system, popular customs, astronomy, and geography....”—Cf. Wilkinson, Chinese history, a manual, pp. 952-953.

Sishu jinzhu jinyi 四書今註今譯 / Yang Lianggong [and others] zhu yi zhu bian Wang Yunwu楊亮功 [and others] 註譯 ; 主編王雲五.
Reprint of 4 works previously published separately.
大學今註今譯 / 宋天正 -- 中庸今註今譯/宋天正 -- 論語今註今譯/毛子水 -- 孟子今註今譯 / 史次耘.