Better known in his own times than later, Huan T’an (43 BCE–25 CE) was a scholar-official, independent in his thought and unafraid to criticize orthodox currents of his time. A practitioner of the Old Text exegesis of the Classics, he maintained a position on the court during a turbulent time of political crises, uprisings, and civil war, spanning the reigns of four emperors. His principal work, Hsin-lun, differs from other books on political criticism in that it does not deal primarily with history but takes many examples from contemporary social and political life. While belonging to the Old Text group of court officials and scholars, Huan T’an differed radically from them in his stress on direct knowledge, in his range of practical experience, and in his outspoken criticism of popular opinions. He was not a systematic philosopher, but his ideas were influential in the return to a more worldly conception of Confucianism. To translate Huan T’an’s writings, one must reconstruct the texts. Timoteus Pokora uses two nineteenth-century fragments as a basis around which to orient quotations from Hsin-lun from sixty-four other sources, primarily encyclopedias and commentaries. Pokora provides notes to give context to these short references and to account for discrepancies between quotations and originals, and he includes a large index to add coherence and points of entry.

This is the first comprehensive, Western-language study of the important Chinese genre of writing known as "accounts of the anomalies" (zhiguai) in its formative period. The book sets forth a new view of the nature and origins of the genre.

Intellectual developments of the Western Han dynasty (202 BCE – 9 CE) have been studied hitherto on the assumptions that a system described as ‘Confucianism’ acquired paramount importance and that Dong Zhongshu (ca. 198 to ca. 107 BCE) had been responsible for formulating its principles. In challenging these assumptions, this book examines Dong’ career and reputation, and his supposed authorship of the Chunqiu fanlu, for long subject to question. It is concluded that while some parts of that text may well represent the teachings that Dong Zhongshu promoted, some may perhaps date from as late as 79 CE; still others bear an affinity to writings which, banned as being suspect or potentially subversive, survive in no more than fragmentary form.

From its beginnings, Confucianism has vibrantly taught that each person is able to find the Way individually in service to the community and the world. John Berthrong’s comprehensive new work tells the story of the grand intellectual development of the Confucian tradition, revealing all the historical phases of Confucianism and opening the reader’s eyes to the often neglected gifts of scholars of the Han, T’ang, and the modern periods, as well as to the vast contributions of Korea and Japan. The author concludes his revelatory study with an examination of the contemporary renewal of the Confucian Way in East Asia and its spread to the West.

During the long years of civil strife in China the Nationalist authorities amassed extensive materials on their Communist adversaries. Now stored in government institutions on Taiwan, these materials are an excellent source for the study of the Chinese Communist movement. Among them is the Bureau of Investigation Collection (BIC), which holds over 300,000 volumes of primary documents on the Chinese Communist movement. The purpose of Chinese Communist Materials is, without any attempt at comprehensive listing of the Bureau’s holdings, to give scholars a representative description of the collection, to point out its implications for research, and suggest new areas for research at the Bureau in the fields of political science and history [1, 4].

The origins of the Cultural Revolution are still shrouded in uncertainty. Crucial questions either remain unanswered or have been given answers which derive from conflicting interpretations. To what period can the direct origins of the Cultural Revolution be traced? What issues, if any, divided the leadership, and how deep were these divisions? What was the state of power relations and what was Mao’s position? Why did developments in the period preceding the Cultural Revolution reach a climax in such a convulsion? Between Two Plenums examines these questions as they apply to the years 1959–1962. At base, the perspective of pre-Cultural Revolution politics adopted therein is that of “conflict” rather than “consensus.” From this vantage point, the Eighth and Tenth Plenums loom in retrospect as important watersheds in the development of the intraleadership conflict which culminated in the great upheaval.