Appendix C

A CONCISE TEXTUAL HISTORY OF THE HUAINANZI AND A BIBLIOGRAPHY OF HUAINANZI STUDIES

ANUMBER of observations about the textual history of the Huainanzi can be made with relative certainty.¹ The first is that the surviving evidence testifies to a continuous transmission of the text from the time of its creation and presentation to Han emperor Wu in 139 B.C.E. Prior to the evidence provided by the many editions from the early Ming period (1368–1644), the testimony to this transmission comes principally from historical sources such as the Shiji and Han shu and the bibliographical monographs (yiwenzhi ) of the dynastic histories. These sources mention a work in twenty-one chapters being produced at the court of Huainan during the decade of the 140s B.C.E. as one of a trilogy of philosophical works (“inner,” “middle,” and “outer” books) written at Huainan and the only one to have been presented to the imperial court in Chang’an. Early copies of the work included this imperial recension and others recovered and taken to the imperial library by Liu De , father of the famous bibliographer Liu Xiang , after the fall of Huainan in 122 B.C.E. Liu Xiang is said to have combined the extant copies into one recension that undoubtedly was the one transmitted through the Han and into later periods. Earlier scholarly debate on whether or not the entire work was written by one person, Liu An, or by the team of eight scholars mentioned in the Gao You preface under the direction of Liu An, has now been resolved in favor of the latter position.² After our many years of working on the Huainanzi, we also agree with this conclusion, although we think it likely that the last chapter, the postface, was written by Liu.

Early commentaries attest to the popularity of the work among Han intellectuals, including Ma Rong (77–166); Lu Zhi (d. 192); Xu Shen (58–148?), who wrote the etymological dictionary Shuowen jiezi ; and Gao You (fl. 160–220), who also wrote a commentary on the Lüshi chunqiu. The latter two commentaries are the only ones that survived and only in fragmentary form. The original title of the Xu recension was Huainan honglie jiangu (The Vast and Luminous [Book] of Huainan, with Inserted Explanations), suggesting that it contained commentaries interspersed throughout the text, either within or above the lines on the page.³ The original title of the Gao recension was Huainan honglie jiejing (The Vast and Luminous [Book] of Huainan, with Classical Explanations), indicating that Gao had explained the meaning of the text using ideas from the Confucian classics.⁴ In addition, each chapter title of the Gao recension was followed by the character xun (to explicate), as in, for example, , “Originating in the Way, Explicated.” With this, Gao was paying homage to his teacher Lu Zhi, from whom, he says, he received the explications of the text.⁵ This character is not, as some have thought, part of the chapter titles in Liu An’s original work or those of the other recensions of the text.

The two independent commentarial traditions (each with its own recension of the text and commentary) were conflated at some point, perhaps as early as the fourth century C.E. or even earlier.⁶ To the best of our knowledge, by the end of the Northern Song dynasty, all editions contained this conflated commentary and recension of the text. Thirteen chapters were from the Gao recension (which itself contained some comments by Xu), and eight chapters were from the Xu recension. In all the extant editions, the Gao commentary is found in chapters 1–9, 13, 16, 17, and 19, and the Xu commentary is now found in chapters 10–12, 14, 15, 18, 20, and 21. In some editions, seven of the longest chapters are divided in half (chapters 1–5, 9, and 13), making a redaction of twenty-eight rather than twenty-one chapters. All these are Gao recension chapters, whose additional length is partly caused by the comparative length and frequency of the Gao commentary. Some extant editions still follow this division, as discussed later. Only a few editions survive from these earlier periods (only one complete and one fragmentary). But by the early Ming dynasty, with its flourishing printing trade, the number of editions of the Huainanzi proliferated. Accordingly, the textual history of the work now is the history and filiation of its many editions.

Main Editions of the Text

The more than eighty-seven complete editions of the Huainanzi can be organized into six distinct lineages, with an “ancestral redaction” at the head of each one.⁷ These redactions, the oldest extant editions in each of these lineages, are the following.

The Northern Song Redaction of 1050

The Northern Song redaction is a twenty-one-chapter edition that was originally printed around 1050. It remained in private collections and thus had little or no influence on the textual transmission of the Huainanzi until the nineteenth century, during which several traced facsimile copies were made. Unfortunately, in the copying, random errors were introduced into the text that were not in the original.⁸ One of these copies, made in 1872 by Liu Maosheng , was the edition reprinted in the Sibu congkan , and it is known to us today in this edition and several facsimiles. The original exemplar was in the rare book collection of the Library of the Southern Manchuria Railroad Company when the Russian army entered Dalian at the close of World War II in 1945 and has not been seen since then. The Northern Song redaction is one of the most important editions of the text because it preserves so many early and accurate readings, yet it is not without errors.

The Daozang Redaction of 1445

The very long history of the inclusion of the Huainanzi among the canonical works of the Daozang (Daoist Patrology) goes back to the Southern Song recension of 1121, the Northern Song recension of 1019, and possibly earlier.⁹ In 1923, the Hanfenlou and Commercial Press in Shanghai began a three-year project to make a photolithographic reproduction of the one extant complete exemplar of the Daozang recension of 1445, the one that is still preserved in the White Cloud Temple in Beijing. A number of exemplars of the 1445 Daozang were given to Daoist monasteries and temples throughout the land, but their circulation among non-Daoist literati was limited. Thus this twenty-eight-chapter recension of the Huainanzi had only limited influence during the Ming dynasty and even less influence during the Qing. Four editions based completely on this Daozang Huainanzi were published during the Ming and only one during the Qing.¹⁰ Because of the Daozang Huainanzi redaction’s superior readings, probably attributable to its Song or even Tang ancestry, this is one of the most reliable of the ancestral redactions. Nonetheless, it too is not without errors.

The Liu Ji Redaction of 1501

The Liu Ji redaction in twenty-eight chapters, published in 1501, is in some ways the most interesting edition of the Huainanzi. Liu, a scholar and official from Jiangxia in Hubei Province who passed the metropolitan exam in 1490, was a brilliant textual scholar who was interested in Chinese science and produced a new edition of the Guanzi.¹¹ The significance of his Huainanzi redaction comes in large part from his subcommentary in which he discussed both the meaning of passages and the text-critical decisions he was making. His redaction has caused considerable scholarly controversy about its provenance.¹² Liu mentions that he used three earlier editions to make his new one: an “old edition,” an “other edition,” and a “different edition.” The first shows affinities with the 1445 Daozang redaction but probably was closer to the redaction in the Daoist Patrology recension of 1019. The second is distinctly different from both the Northern Song and Daozang redactions but otherwise cannot be identified. The third edition varies significantly from the other two editions and shares meanings with the quotations from the Xu recension of the Huainanzi preserved in the encyclopedia Taiping yulan (published in 983); it thus appears to be quite old.¹³ This redaction has had a regrettably minor influence on later editions, with only seven descendants, none of which is later than 1670. It now is available only on microfilm from an exemplar in the National Central Library in Taibei. Its lack of popularity may well be due to the sheer size and complexity of the Liu subcommentary.

The Zhongli siziji Redaction of 1579

The Zhongli siziji, a twenty-eight-chapter redaction of the Huainanzi, is one of four works published in this collection, along with the Laozi, Zhuangzi, and Guanzi. This collection was compiled after a change in districting under the first Ming emperor in 1373, in which the ancestral homes of these four famous philosophers were included in the same prefecture of Anhui Province, whose capital city had briefly been named Zhongli at that time. Although construction of a Ming “central capital” was begun there in 1370, it was abandoned five years later, and its name was changed to Fengyang in 1375. The supervising editor for the project was a scholar and official named Zhu Dongguang (fl. ca. 1540–1585). Careful research has demonstrated that this redaction, which has no descendants, was created by conflating readings in two earlier editions: the Wang Ying edition of 1536 from the Liu Ji lineage and the Anzheng tang edition of 1533 from the Daozang lineage.¹⁴ Because it is completely derived from two earlier ancestral redactions, it does not have to be consulted when creating a modern critical edition.

The Mao Yigui Redaction of 1580

The Mao Yigui redaction was extremely prolific, with thirty descendants, and is thus one of the most influential editions of the Huainanzi.¹⁵ Its descendants include the Mao Kun edition of 1590, the beautifully executed Wang Yiluan edition of 1591, and the Siku quanshu edition of 1781. It is the ultimate source of all the extant twenty-one-chapter editions of the text that are not reprints of the Northern Song redaction, which means most of them. Its own provenance is rather complicated. Mao (fl. ca. 1555–1615) was the nephew of the famous statesman and philosopher Mao Kun (1512–1601); both hailed from Gui’an in northern Zhejiang Province. Mao Yigui passed the provincial exams in 1588 but failed to rise any higher and held a succession of minor official posts in far-off districts during his career. Along with his senior collaborator, Wen Bo from Wucheng in Zhejiang Province, Mao established an edition with a unique arrangement of text and abridged commentary that was a conflation of three earlier editions.¹⁶ One of these was the Daozang redaction, and another was the Wang Ying edition of the Liu Ji redaction, both of which have twenty-eight chapters. The identity of the third edition is significant because it must have had the twenty-one-chapter arrangement that Mao adopted and must have been his basic text. There is reason to believe that this third edition was the actual exemplar of the Northern Song redaction that was transmitted into the twentieth century, which was likely in a private collection in Wucheng at that time.¹⁷ If it was not, then it must be from an edition closely related to the Northern Song redaction, given its distinct textual variants. Because the Mao Yigui redaction is likely to have been derived completely from older extant ancestral redactions, its independent testimony to the text of the Huainanzi is minimal.

The Zhuang Kuiji Redaction of 1788

The twenty-one-chapter Zhuang Kuiji redaction greatly influenced twentieth-century editions and studies of the Huainanzi because of its relatively late creation during the Qing period and its eighteen descendants. Among these were several widely circulated collections and editions, including the Zhejiang Publishing Company’s 1876 Ershierzi edition, the 1923 critical edition of Liu Wendian , and the 1935 steel-movable-type edition in the collection Sibu beiyao . The editor of the Zhuang Kuiji redaction, Zhuang Kuiji (1760–1813), was a young scholar who was born into an important family in the district of Wujin in Jiangsu Province. He was a student of the famous textual scholar Bi Yuan (1730–1797) and served under him in the Shenxi provincial capital of Xi’an when Bi was governor.¹⁸ While governor, Bi assembled in his office some of the luminaries of the Han Learning textual movement, and Zhuang undoubtedly benefited from his position as a junior scholar among them.¹⁹ In addition to establishing a new edition of the text, Zhuang wrote a subcommentary in which he cited variant readings, gave textual emendations, and explained some difficult passages in the text.²⁰

The provenance of Zhuang’s edition is complex, but it appears to have been based directly on a hand-collated exemplar of the Mao Kun edition of 1590 produced by his mentor, the Han Learning scholar Qian Dian (1744–1806). Qian added emendations from a number of other Ming editions: the Mao Yigui redaction, the Zhongli redaction, the Yejinshan edition of 1582 (a poor-quality reprint of the Daozang redaction), and perhaps the Daozang redaction itself. Using this method, Qian supplemented the abridged commentary in the Mao lineage until it was almost complete.²¹ Unfortunately, Zhuang’s redaction, although influential, is, in the last analysis, rather poor compared with the early Ming editions. It is based on a mediocre edition that contains textual errors and adds many hidden emendations and conflations.²² Since Zhuang’s redaction seems wholly derived from still extant editions and since it introduces many new errors into them, the possibility that it contains any accurate readings not in the other ancestral redactions is almost nonexistent. Thus despite its wide circulation, it need not be consulted to make a modern critical edition of the Huainanzi.

 

Because the Zhongli and the extremely prolific Mao Yigui and Zhuang Kuiji redactions and their descendants are derived from other extant redactions, none of these more than fifty editions are likely to contain possibly accurate variant readings not already present in the Northern Song, Daozang, and Liu Ji redactions. Thus only these three need be consulted for a new critical edition.

Modern Critical Editions

In addition to using the three oldest ancestral redactions of the Huainanzi, a modern critical edition should include the emendations of the major textual scholars of the nineteenth and twentieth centuries.²³ Using a variety of scholarly techniques but often working on the inferior later editions of the Huainanzi —those in the Mao Yigui and Zhuang Kuiji lineages—Qing and Republican scholars nonetheless provided invaluable emendations that go well beyond corrections based on collations with the superior editions that were rare during their time but that are now well known, such as the Northern Song and Daozang redactions. The first published attempts to collect nineteenth-century textual critics of the Huainanzi were made in Japan in 1914 by Hattori Unokichi . Less than a decade later, more complete critical editions were compiled almost simultaneously in China by two scholars, Liu Wendian and Liu Jiali . The Hattori edition was based on the 1798 Kubo Chikusui edition from the Mao Yigui lineage, and it was combined with the Daozang redaction and one of its later editions in the Daozang jiyao collection of 1796.²⁴ The Hattori edition includes the textual notes of Tokugawa scholars from the Kubo edition but not the Kubo edition’s detailed comparisons with other editions. The textual emendations of the major Qing critics Wang Niansun , and Yu Yue are included in this edition.

Liu Wendian’s Huainan honglie jijie was completed in 1921 and published in 1923. It includes textual emendations by twenty-two of the most important Qing-dynasty textual critics, including Wang Niansun and his son Wang Yinzhi , Gu Guangqi , and Yu Yue.²⁵ Liu Jiali’s Huainan jizheng was completed in 1921 and published in 1924 and seems to have been written independently. It cites sixteen Qing critics, many of the most important of whom are also found in Liu Wendian’s work.²⁶ Both critical editions were likely based on the Zhejiang Publishing Company’s edition of the Zhuang Kuiji redaction published in the Ershierzi (Twenty-two Philosophers) collection in 1876. Because Liu Wendian’s work included more Qing textual scholars, it became much more widely circulated than Liu Jiali’s, and it has been reprinted a number of times in different collections. It has also been quite popular with Western translators, serving as the basic text for the translations by Evan Morgan, Roger Ames, John Major, Claude Larre, Isabelle Robinet, and most other modern Western scholars, including Charles Le Blanc, Rémi Mathieu, and colleagues. Unfortunately, the original Zhuang Kuiji redaction had many textual errors, only some of which were corrected in later editions. Despite the convenience of its inclusion of so many Qing textual critics, since it was based on a derivative and flawed edition, there are better editions to use as the basis for translation.

The political and social upheavals in China and Japan undoubtedly influenced the fact that no new critical editions of note were published for half a century after the works of Liu Wendian and Liu Jiali. In 1974, Tokyo University professors Togawa Yoshiro , Kiyama Hideo , and Sawaya Harutsugu produced a critical edition derived from the Northern Song and Daozang redactions and the Liu Wendian edition. Major Qing textual scholars from Liu are included. Waseda University professor Kusuyama Haruki compiled a three-volume critical edition published between 1979 and 1988. It is based on Liu Wendian’s edition with emendations from the Northern Song and Daozang redactions and Liu’s assembled textual scholars. Both editions contain modern Japanese translations.²⁷

Three modern critical editions were published in China during the next decade:

 

1. Chen Yiping’s Huainanzi jiao zhu yi , published in 1994, is based on Liu Wendian’s edition and collated with nine other editions, including the Northern Song redaction. Chen also includes text critical comments by twenty-two Qing, Republican, and modern scholars, including Wang Niansun, Yu Yue, and Tao Fangqi.

2. Zhang Shuangdi’s Huainanzi jiaoshi was published in 1997. Zhang’s base edition is the Daozang redaction, and it is collated with twelve other editions, including all the other ancestral redactions and the Liu Wendian critical edition. Zhang also made emendations drawing on the work of eighty-four textual scholars, including Wang Shumin , the dean of twentieth-century textual critics, and his younger followers Zheng Liangshu and Yu Dacheng .

3. He Ning’s Huainanzi jishi , published in 1998, uses the Zhejiang reprint of the Zhuang Kuiji redaction as the base text and corrects its readings by comparing them with the Northern Song, Daozang, Zhongli, and Mao Yigui redactions. He made further emendations based on a long list of Ming, Qing, and twentieth-century scholars given in a very useful bibliographical appendix. He Ning also includes the same major modern scholars as Zhang Shuangdi does.

 

Of the three Chinese editions, Zhang’s is the most reliable because it is based on the high-quality Daozang redaction and presents its material in a clear and reader-friendly format. He’s and Zhang’s critical editions are superb because of the breadth of the editions cited and the wide variety of textual scholars included. Along with Kusuyama’s work, these were the editions we most often consulted for our translation when we had difficulty understanding our basic edition.

The modern critical edition we used as the basis of our translation was D. C. Lau’s Huainanzi zhuzi suoyin of 1992, included in the Chinese University of Hong Kong’s Institute of Chinese Studies Ancient Chinese Text Concordance Series. This Lau edition has all the basic elements of a modern critical text: it is based on the Sibu congkan edition of the Northern Song redaction but is collated with the other major ancestral redactions, the Daozang and the Liu Ji. Lau also consulted all the major nineteenth- and twentieth-century textual critics and a wide variety of other works. Added to that, of course, is the fact that Lau and his research team created a concordance to every character in the text—133,827, to be exact. The main drawbacks to Lau’s work are the absence of the Gao and Xu commentaries and its sometimes questionable punctuation and sectioning. But this invaluable work will be the standard for the foreseeable future.

The following bibliography includes all translations of the Huainanzi into Western languages and many of the recent modern Chinese translations. These are followed by a list of the modern critical editions just discussed. Next comes a bibliography of publications on the philosophy of the Huainanzi, whose number has increased dramatically in the past several decades as more scholars have turned their attention to this too-long-overlooked masterpiece. The bibliography concludes with a list of the major pre-1960 textual and historical studies of the Huainanzi and a bibliography of such works since 1960. Studies published in the past fifty years are likely to be the most accessible for scholars wishing to pursue further research. These bibliographies are fairly complete but by no means exhaustive. For a full bibliography of textual and historical works as of 1990, see Harold D. Roth, The Textual History of the Huai-nan Tzu.

Translations into Western Languages

Ames, Roger T. The Art of Rulership: A Study of Ancient Chinese Political Thought. Honolulu: University of Hawai’i Press, 1983. Reprint, Albany: State University of New York Press, 1994. [Chap. 9]

Ames, Roger T., and D. C Lau. Yuan Dao: Tracing Dao to Its Source. Classics of Ancient China. New York: Ballantine Books, 1998. [Chap. 1]

Balfour, Frederic Henry. “The Principles of Nature; a Chapter from the ‘History of Great Light’ by Huai-nan-Tze, Prince of Kiang-Ling.” China Review, no. 9 (1880–1881): 281– 97. [Chap. 1]

——. Taoist Texts: Ethical, Political and Speculative. London: Trubner, 1884; Shanghai: Kelly & Walsh, 1884. [Includes chap. 1]

Birdwhistell, [Jo] Anne [née Joanne Letitia Davison]. “A Translation of Chapter 17 (Shuolin) of the Huainanzi.” Master’s thesis, Stanford University, 1968.

Chatley, Herbert. “Huai-nan-tsu Chapter Three.” Draft translation, ca. 1939. Original typescript in the Needham Research Institute Library, Cambridge, England.

Erkes, Eduard. “Das Weltbild des Huai-nan-Tze.” Ostasiens Zeitschrift, no. 5 (1916–1917): 27–80. [Chap. 4]

Harper, Donald. “Huai-nan Tzu Chapter 10: Translation and Prolegomena.” Master’s thesis, University of California, Berkeley, 1978.

Kraft, Eva. “Zum Huai-nan-Tzu. Enfürung, Übersetzung (Kapitel I und II) und Interpretation.” Monumenta Serica, no. 16 (1957): 191–286; no. 17 (1958): 128–207.

Larre, Claude. Le Traité VII du Houai Nan Tseu: Les ésprits légers et subtils animateurs de l’essence: Analyse des structures d’expression et traduction, avec notes et commentaires, de la partie doctrinale du traité VII du Houai Nan Tseu (HNT VII, 1a–7a). Variétés sinologiques, vol. 67. Taibei: Institut Ricci, 1982.

Larre, Claude, Isabelle Robinet, and Elisabeth Rochat de la Vallée. Les Grands Traités du Huainanzi. Variétés sinologiques, vol. 75. Paris: Institut Ricci, 1993. [Chaps. 1, 7, 11, 13, 18]

Le Blanc, Charles. Huai-nan Tzu: Philosophical Synthesis in Early Han Thought: The Idea of Resonance (Kan-ying) with a Translation and Analysis of Chapter Six. Hong Kong: Hong Kong University Press, 1985.

Le Blanc, Charles, and Rémi Mathieu, eds. Philosophes taoïstes. Vol. 2, Huainan zi: Texte traduit, présenté et annoté. Bibliothèque de la Pléiade. Paris: Éditions Gallimard, 2003. [Complete translation]

Major, John S. Heaven and Earth in Early Han Thought: Chapters Three, Four and Five of the Huainanzi. SUNY Series in Chinese Philosophy and Culture. Albany: State University of New York Press, 1993.

——. “Topography and Cosmology in Early Han Thought: Chapter Four of the Huai-nan Tzu.” Ph.D. diss., Harvard University, 1973.

Morgan, Evan S. “The Operations and Manifestations of the Tao Exemplified in History.” Journal of the North China Branch of the Royal Asiatic Society, no. 52 (1921): 1–39. [Chap. 12]

——. Tao, the Great Luminant: Essays from Huai-nan Tzu. 1933. Reprint, Taibei: Cheng Wen, 1974. [Chaps. 1, 2, 7, 8, 12 ,13, 15, 19]

Pomeranceva, Larisa E. Pozdnie daosy o prirode obscestve i iskustve “Huainan’czy.” Moscow: University of Moscow, 1979. [Chaps. 1, 2, 6, 9, 21]

Ryden, Edmund. Philosophy of Peace in Han China: A Study of the Huainanzi Ch. 15 on Military Strategy. Taibei: Ricci Institute, 1998.

Sailey, Jay. “An Annotated Translation of Huai Nan Tzu Chapter XVI.” Master’s thesis, Stanford University, 1971.

Wallacker, Benjamin. The Huai-nan-tzu, Book Eleven: Behavior, Culture and the Cosmos. American Oriental Series, vol. 48. New Haven, Conn.: American Oriental Society, 1962.

Modern Chinese Translations

Chen Guangzhong . Huainanzi yizhu . Zhongguo gudai mingzhu jinyi congshu . Changchun: Jilin wenshi chubanshe, 1990.

Liu Kangde . Huainanzi zhijie . Shanghai: Fudan daxue, 2001.

Wang Ning , comp., and Wang Guiyuan and Ye Guigang , eds. Huainanzi . In Pingxiben baihua Lüshi chunqiu, Huainanzi ,, 303–645. Beijing: Beijing guangbo xueyuan chubanshe, 1993.

Wu Guangping and Liu Wensheng . Baihua Huainanzi . Changsha: Yuelu shushe, 1998. [Huainanzi preface by Mao Dun , 1925]

Xiong Lihui . Xinyi Huainanzi . Taibei: Sanmin shuju, 1997.

Critical Editions

Chen Yiping . Huainanzi jiao zhu yi . Guangzhou: Guangdong renmin chuban she, 1994. [Includes modern Chinese translation]

Hattori Unokichi . Enanji . Kanbun taikei , vol. 20. Tokyo: Fuji Bookstore, 1914.

He Ning . Huainanzi jishi . Beijing: Zhonghua shuju, 1998.

Kusuyama Haruki . Enanji . Vols. 54, 55, 62. In Shinshaku kanbun taikei . Tokyo: Meiji shōin, 1979–1988. [Includes modern Japanese translation]

Lau, D. C. Huainanzi zhuzi suoyin . Institute for Chinese Studies Chinese Text Concordance Series. Hong Kong: Commercial Press, 1992.

Liu Jiali . Huainan jizheng . Shanghai: Zhonghua shuju, 1924.

Liu Wendian . Huainan honglie jijie . Shanghai: Commercial Press, 1923. Reprint, Feng Yi and Qiao Hua , eds. Xinbian zhuzi jicheng . Beijing : Zhonghua shuju, 1989. [Appends Liu Wendian’s text-critical comments and lost Huainanzi passages from his work Sanyu zhaji, along with Qian Tang’s Huainan tianwenxun buzhu]

Togawa Yoshirō , Kiyama Hideo , and Sawaya Harutsugu . Enanji . In Chūgoku koten bungaku taikei , vol. 6. 1974. Reprint, Tokyo: Heibonsha, 1978. [Includes modern Japanese translation]

Zhang Shuangdi . Huainanzi jiaoshi . Beijing: Beijing University Press, 1997.

Philosophy of the Huainanzi

Alt, Wayne. “The Huai-nan Tzu Alteration.” Journal of Chinese Philosophy 20, no. 1 (1993): 73–86.

Ames, Roger T. “Wu-Wei in the ‘Art of Rulership’ Chapter of Huai-nan Tzu: Its Sources and Philosophical Orientation.” Philosophy East and West 31, no. 2 (1981): 193–213.

Arima Takuya . Enanji no seiji shisō Tokyo: Kyūko shoin, 1998.

Bai Guanghua . “Wo dui Huainanzi de yixie kanfa” Daojia wenhua yanjiu , no. 6 (1995): 192–99.

Chen Dehe . Huainanzi de zhexue . Renwen congshu, vol. 9, 945–46. Jiayi Xian, Dalinzhen: Nanhua guanli xueyuan, 1999.

Chen Jing . Ziyou yu zhixu de kunhuo: “Huainanzi” yanjiu :. Kunming: Yunnan daxue chubanshe, 2004.

Chen Ligui . “Cong chutu zhujian Wenzi kan gu, jinben Wenzi yu Huainanzi zhijiande xianhou guanxi ji jige sixiang lunti” . Zhexue yu Wenhua 23, no. 8 (1996): 1871–84.

——. “Daojia yangsheng guan zai Handai de yanbian yu zhuanhua—yi Huainanzi, Laozi zhigui, Laozi He Shang gong zhangju, Laozi Xiang’er zhu wei hexin” . Guowen xuebao , no. 39 (2006): 35–80.

——. “Huainan duo Chuyu: Lun Huainanzi de wenzi” . Hanxue yanjiu 2, no. 1 (1984): 167–83.

——. “Shi jiu jin ben Wenzi yu Huainanzi de buchongxi neirong tuice guben Wenzi de ji ge sixiang lunti” . Daojia wenhua yanjiu , no. 18 (2000): 200–31.

Chen Yiping . Huiji gejia xueshuo de juzhu: “Huainanzi.” :. Beijing: Zhongguo wenlian chuban gongsi, 1997.

Cullen, Christopher. “A Chinese Eratosthenes of the Flat Earth: A Study of a Fragment of Cosmology in Huai Nan Tzu.” Bulletin of the School of Oriental and African Studies 39, no. 1 (1976): 106–27. [Revised and expanded version in John S. Major, Heaven and Earth in Early Han Thought: Chapters Three, Four, and Five of the Huainanzi. SUNY Series in Chinese Philosophy and Culture (Albany: State University of New York Press, 1993), 269–90]

Dai Shu . “Huainanzi” zhidao sixiang yanjiu . Guangzhou: Zhongshan daxue chubanshe, 2005.

Davis, Tenney L. “The Dualistic Cosmogony of Huai-Nan-Tzu and Its Relations to the Background of Chinese and of European Alchemy.” Isis 25, no. 2 (1936): 327–40.

Duan Qiuguan . “Huainanzi” yu Liu An de falü sixiang Beijing: Qunzhong chubanshe, 1986.

Fang Zushen . “Huainanzi yu qi zuozhe” . Zhongyang 1973.10:141–47.

Goldin, Paul Rakita. “Insidious Syncretism in the Political Philosophy of Huai-Nan-Tzu.” Asian Philosophy 9, no. 3 (1999): 165–91.

Harlez, Charles Joseph de. “Textes taoistes.” Annales du Musée Guimet, no. 20 (1891): 171–212.

Howard, Jeffrey A. “Concepts of Comprehensiveness and Historical Change in the Huai-Nan-Tzu.” In Explorations in Early Chinese Cosmology: Papers Presented at the Workshop on Classical Chinese Thought Held at Harvard University, August 1976, edited by Henry Rosemont Jr., 119–32. Journal of the American Academy of Religion Studies, vol. 50, no. 2. 1984. Reprint, Charleston, S.C.: Booksurge, 2006

Hu Shi . Huainanwang shu . 1931. Reprint, Taibei: Taiwan shangwu yinshuguan, 1962.

Kanaya Osamu . Rōsō teki sekai: Enanji no shisō 1959. Reprint, Tokyo: Kōdansha, 1992.

Kandel, Barbara. “Der Versüch einer politischen Restauration: Liu An, der König von Huai-Nan.” Nachrichten der Gesellschaft für Naturund Völkerkunde Ostasiens, no. 113 (1973): 33–96.

Kohn, Livia. “Cosmology, Myth, and Philosophy in Ancient China: New Studies on the ‘Huainan Zi.’” Asian Folklore Studies 53, no. 2 (1994): 319–36.

Kusuyama Haruki . “Enanji yori mitaru Sōshi no seiritsu” filosofia, no. 41 (1961): 41–68.

——. “Enanō ‘Sōshi ryakuyō’ Sōshi kōkai’ kō” . Filosofia, no. 38 (1960): 52–70.

Kuttner, Fritz A. “The 749-Temperament of Huai Nan Tzu (+ 123 B.C.).” Asian Music 6, nos. 1–2: (1975): 88–112. [Special issue: Perspectives on Asian Music: Essays in Honor of Dr. Laurence E. R. Picken]

Laloy, Louis. “Hoaî-Nân Tzè et la musique.” T’oung Pao 15, nos. 1–5 (1914): 501–30.

Le Blanc, Charles. “From Cosmology to Ontology Through Resonance: A Chinese Interpretation of Reality.” In Beyond Textuality: Asceticism and Violence in Anthropological Interpretation, edited by Gilles Bibeau and Ellen Corin, 57–77. Paris: Mouton de Bruyter, 1995.

——. “From Ontology to Cosmogony: Notes on Chuang Tzu and Huai-nan Tzu.” In Chinese Ideas About Nature and Society: Studies in Honour of Derk Bodde, edited by Charles LeBlanc and Susan Blader, 117–29. Hong Kong: Hong Kong University Press, 1987.

——. Huai-nan Tzu. In Early Chinese Texts: A Bibliographical Guide, edited by Michael Loewe, 189–95. Early China Special Monograph, no. 2. Berkeley, Calif.: Society for the Study of Early China and Institute of East Asian Studies, 1993.

——. Huai-nan Tzu: Philosophical Synthesis in Early Han Thought: The Idea of Resonance (Kan-ying) with a Translation and Analysis of Chapter Six. Hong Kong: Hong Kong University Press, 1985.

Le Blanc, Charles, and Rémi Mathieu. Mythe et philosophie à l’aube de la Chine impériale: Études sur Le Huainanzi. Montréal: Presses de l’Université de Montréal, 1992; Paris: De Boccard, 1992.

Li Zeng . Huainanzi zhexue sixiang yanjiu [original title: Huainanzi sixiang zhi yanjiu lunwen ji ]. Taibei: Hongxie wenhua shiye, 1997.

Liu Dehan . Huainanzi yu Laozi canzheng . Taibei: Lexue shuju, 2001.

Liu Xiaogan . “Huainanzi and Wu-Wei (Non-Action).” In Contacts Between Cultures. Vol. 3, Eastern Asia: Literature and Humanities, edited by Bernard Hung-Kay Luk and Barry D. Steben, 28–30. Lewiston, N.Y.: Edwin Mellen, 1992.

——. “Wuwei (Non-Action): From Laozi to Huainanzi.” Taoist Resources 3 (1991): 41–56.

Loewe, Michael. “Huang Lao Thought and the Huainanzi.” Journal of the Royal Asiatic Society, 3rd ser., 4, no. 3 (1994): 377–95.

Major, John S. “Animals and Animal Metaphors in Huainanzi.” Asia Major, 3rd ser., 21, no. 1 (2008): 133–51.

——. “Astrology in the Huai-nan Tzu and Some Related Texts.” Society for the Study of Chinese Religions Bulletin, no. 8 (1980): 20–31.

——. “Celestial Cycles and Mathematical Harmonics in the Huainanzi.” Extrême-orient / Extrême-occident 16 (1994): 121–34 .

——. “The Five Phases, Magic Squares, and Schematic Cosmography.” In Explorations in Early Chinese Cosmology: Papers Presented at the Workshop on Classical Chinese Thought Held at Harvard University, August 1976, edited by Henry Rosemont Jr., 133–66. Journal of the American Academy of Religion Studies, vol. 50, no. 2. 1984. Reprint, Charleston, S.C.: Booksurge, 2006

——. “Numerology in the Huai-nan Tzu.” In Sagehood and Systematizing Thought in Warring States and Han China, ed. Kidder Smith, 3–10. Brunswick, Maine: Bowdoin College Asian Studies Program, 1990.

——. “Substance, Process, Phase: Wuxing in the Huainanzi.” In Chinese Texts and Philosophical Contexts: Essays Dedicated to Angus C. Graham, edited by Henry Rosemont Jr., 67–78. La Salle, Ill.: Open Court Press, 1991.

Mou Zhongjian . “Huainanzi dui Lüshi chunqiu de jicheng he fahui” Daojia wenhua yanjiu , no. 14 (1998): 338–52.

Murray, Judson. “The Consummate Dao: The ‘Way’ (Dao) and ‘Human Affairs’ (shi) in the Huainanzi.” Ph.D. diss., Brown University, 2007.

——. “A Study of ‘Yaolüe’ , ‘A Summary of the Essentials’: Understanding the Huainanzi Through the Point of View of the Author of the Postface.” Early China 29 (2004): 45–110.

Pan Yuting . “Lun shang Huanglao yu Huainanzi” Daojia wenhua yanjiu , no. 1 (1992): 214–29.

Parker, E. H. “Hwai-Nan-Tsz, Philosopher and Prince.” New China Review, no. 1 (1919): 505–21.

——. “Some More of Hwai-Nan-Tsz’s Ideas.” New China Review, no. 2 (1920): 551–62.

Pfizmaier, August. “Die Könige von Hoai-Nan aus dem Hause Han.” Sitzungsberichte der Akademie der Wissenschaften Wien, Philosophisch-Historische Klasse, no. 39 (1862): 575–618.

Pokora, Timoteus. “The Notion of Coldness in Huai-Nan-Tzu.” Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens, no. 125 (1979): 69–74.

Puett, Michael. “Aligning and Orienting the Cosmos: Anthropomorphic Gods and Theomorphic Humans in the Huainanzi.” Chapter 7 in To Become a God: Cosmology, Sacrifice, and Self-Divination in Early China. Cambridge, Mass.: Harvard University Press, 2002.

——. “Violent Misreadings: The Hermeneutics of Cosmology in the Huainanzi.” Bulletin of the Museum of Far Eastern Antiquities 72 (2000): 29–47.

Queen, Sarah A. “The Creation and Domestication of the Techniques of Lao-Zhuang: Anecdotal Narrative and Philosophical Argumentation in Huainanzi Chapter 12, ‘Reponses of the Way’ (Dao Ying ).” Asia Major, 3rd ser., 21, no. 1 (2008): 201–47.

——. “Inventories of the Past: Re-Thinking the ‘School’ Affiliation of the Huainanzi.” Asia Major, 3 rd ser., 14, no. 1 (2001): 51–72.

Rosemont, Henry, Jr. Explorations in Early Chinese Cosmology: Papers Presented at the Workshop on Classical Chinese Thought Held at Harvard University, August 1976. Journal of the American Academy of Religion Studies, vol. 50, no. 2. 1984. Reprint, Charleston, S.C.: Booksurge, 2006.

Roth, Harold D. “The Early Taoist Concept of Shen: A Ghost in the Machine?” In Sagehood and Systematizing Thought in Warring States and Han China, edited by Kidder Smith, 11–32. Brunswick, Maine: Bowdoin College Asian Studies Program, 1990.

——. “Evidence for Stages of Meditation in Early Taoism.” Bulletin of the School of Oriental and African Studies 60, no. 2 (1997): 295–314.

——. “Nature and Self-Cultivation in Huainanzi’s “Original Way.” In Polishing the Chinese Mirror: Essays in Honor of Henry Rosemont Jr., edited by Marthe Chandler and Ronnie Littlejohn, 270–92. New York: Global Scholarly Publications, 2008.

——. “Psychology and Self-Cultivation in Early Taoistic Thought.” Harvard Journal of Asiatic Studies 51, no. 2 (1991): 599–650.

——. “Who Compiled the Chuang Tzu?” In Chinese Texts and Philosophical Contexts: Essays Dedicated to Angus C. Graham, edited by Henry Rosemont Jr., 79–128. La Salle, Ill.: Open Court Press, 1991.

Shen Jinhua . Huainanzi jianyan lu . Beijing: Beijing guangbo xueyuan chubanshe, 1992.

Van Ess, Hans. “Argument and Persuasion in the First Chapter of Huainanzi and Its Use of Particles.” Oriens Extremus 45 (2005–2006): 255–70.

Vankeerberghen, Griet. “Een Vertaling en Studie van Hoofdstuk 21 ‘Yao Lüeh’ van Huai Nan Tzu” [A Translation and Study of Chapter 21 ‘Yaolüe’ of Huainanzi]. Master’s thesis, University of Leuven, 1990.

——. “Emotions and the Actions of the Sage: Recommendations for an Orderly Heart in the ‘Huainanzi.’” Philosophy East and West 45, no. 4 (1995): 527–44. [Special issue: Comparative Philosophy in the Low Countries]

——. The Huainanzi and Liu An’s Claim to Moral Authority. SUNY Series in Chinese Philosophy and Culture. Albany: State University of New York Press, 2001.

Xu Fuguan . “Liu An de shidai yu Huainanzi” . Dalu zazhi 47, no. 6 (1973): 1–38.

Yang Youli . Xin Daojia honglie ji: “Huainanzi” yu Zhongguo wenhua . Kaifeng: Henan University Press, 2001.

Zhang Guohua . “Huainan honglie yu Chunqiu fanlu” Daojia wenhua yanjiu , no. 6 (1995): 200–16.

Essential Textual and Historical Studies Before 1960

Centre Franco-Chinoise d’études sinologiques. Huainanzi tongjian . Beijing: Zhongfa hanxue yanjiusuo, 1944.

Kimura Eiichi . “Koshohon Enanji ‘Heiryakuhen’ ni tsuite” Shinagaku 10, no. 2 (1940): 127–37; no. 3 (1941): 181–212.

Kuraishi Takeshiro . “Enanji no rekishi” Shinagaku 3 (1923): 334–68, 421–51.

Lao Ge (1820–1864). Dushu zazhi . 1878. Reprint, Taibei: Guangwen, 1970.

Liu Wendian . Sanyu zhaji . 1935–1939. Reprint, Taibei: Shijie, 1963.

Lu Xinyuan . Yigutang ji . 1862 [reprinted in the collection Qianyuan congji ]. Facsimile reprint of 1898 edition. Taibei: Taibei gufeng chubanshe, 1970.

Qian Tang (1735–1790). Huainan “Tianwen” xun buzhu . 1828; preface, 1788. Reprint, Hubei: Chongwen, 1877. [Included as an appendix in the Xinbianzhuzi jicheng reprint of the Liu Wendian critical edition]

Shimada Kan . Kobun kyūsho kō . 1905. Reprint, Beijing: Zaoyu tang, 1927.

Su Song (1020–1101). Su Weigong wenji . Compiled by Su Xi (1065– 1140). Preface to 1st ed., 1139. Siku quanshu edition, 1781. Facsimile reprint of the Wenyuange manuscript. Taibei: Commercial Press, 1973.

——. Su Weigong wenji. Edited by Su Tingyu from the Wenlange manuscript of the Siku quanshu edition, 1842. Facsimile reprint of 1865 edition. Taibei: Qingyou chubanshe, 1960.

Tao Fangqi (1845–1884). Hanzishi wenchao . Compiled by Ma Yongxi and printed by Xu Youlan , 1894.

——. Huainan xuzhu yitong gu . 1881. 2nd ed., including two supplements, buyi and xubu , 1884. Facsimile reprint of 2nd ed. Taibei: Wenhai chubanshe, n.d.

Wang Niansun and Wang Yinzhi . Dushu zazhi . 1832. Reprint of 1870 edition. Taibei: Shijie, 1963.

Wu Chengshi . Huainan jiuzhu jiaoli . Shexin (Anhui), 1924. In Wu Jianzhai Yishu . Beijing: Beijing shifan daxue chubanshe, 1985.

Yang Shuda . “Du Liu Wendian-jun Huainan honglie jijie” . In Huainanzi lunwen ji , edited and compiled by Chen Xinxiong and Yü Dacheng , 133–43. Taibei: Muyi chubanshe, 1976.

——. Huainanzi zhengwen . Beijing: Zhongguo gexue yuan, 1953. In Yang Shuda wenji , vol. 11, compiled by Yang Bojun . Shanghai: Guji chubanshe, 1983.

Ye Dehui (1864–1927). Huainan honglie jiangu . Changsha, 1895.

Yu Xingwu . “Huainanzi xinzheng” . In Shuangjianchi zhuzi xinzheng . Taibei: Yiwen, 1957.

Yu Yue . “Huainan Neipian pingyi” . In Zhuzi pingyi . 1870. Reprint, Shanghai: Commercial Press, 1935.

Textual and Historical Studies Since 1960

Akatsuka Kiyoshi . “Ryūan” . In Chūgoku no shisōka , 147–61. Tokyo: Keisō Bookstore, 1963.

Chen Guangzhong . Huainanzi gushi xuanbian . Hefei: Huangshan shu she, 1985.

Chen Ligui . “Baishi nian laide Huainanzi yanjiu mulu” . Zhongguo shumu jikan 25, no. 3 (1991): 48–67.

Chen Xinxiong and Yu Dacheng , comps. and eds. Huainanzi lunwen ji . Taibei: Muyi chubanshe, 1976.

Chen Yiping . Huiji gejia xueshuo de juzhu: “Huainanzi” :. Beijing: Zhongguo wenlian chubangongsi, 1997.

Ding Yuanzhi . Huainanzi yu Wenzi kaobian . Taibei: Wanjuanlou, 1999.

Guo Cuigan . “Huainanzi zhuben kaolüe” . In Huainanzi lunwen ji , edited and compiled by Chen Xinxiong and Yu Dacheng , 125–29. Taibei: Muyi chubanshe, 1976.

He Zhihua and Zhu Guofan . Tang Song leishu zhengyin “Huainanzi” ziliao huibian . Hong Kong: Zhongwen daxue chubanshe, 2005.

Honey, David. “Philology, Filiation, and Bibliography in the Textual Criticism of the Huainan Tzu.” Early China 19 (1994): 161–92.

Ikeda Tomohisa . “Enanji no seiritsu: Shiki to Kanjo no kentō” Tōhōgaku , no. 59 (1980): 18–31.

——. “Enanji ‘Yōryakuhen’ ni tsuite” In Ikeda Suetoshi hakushi koki kinen Tōyōgaku ronshū , 401–9. Hiroshima, 1980.

Jin Qiyuan . “Huainanzi guanjian” . In Zhuzi guanjian Taibei: Shijie, 1963.

Jin Sheng . “Huainanzi pianming de chengwei wenti” . Zhongguo zhexue , no. 9 (1983): 256.

Lau, D. C. [Liu Dianjue ]. “Du Huainan honglie jie zhaji” . United College Journal 6 (1967–1968): 139–88.

Li Jiansheng . Shengxian zhimou: “Huainanzi” pian Beijing: Hualing chubanshe, 1996.

Ma Zonghuo (1897–1976). Huainan Gaozhu canzheng . Jinan: Qi Lu shushe, 1984.

Roth, Harold D. “Filiation Analysis and the Textual History of the Huai-Nan Tzu.” Transactions of the International Conference of Orientalists in Japan, no. 28 (1982): 60–81.

——. “The Strange Case of the Overdue Book: A Study in the Fortuity of Textual Transmission.” In From Benares to Beijing: Essays in Honour of Professor Yun-Hua Jan, edited by Gregory Schopen and Koichi Shinohara, 177–208. Oakville, Ont.: Mosaic Press, 1992.

——. “Text and Edition in Early Chinese Philosophical Literature.” Journal of the American Oriental Society 113, no. 2 (1993): 214–27.

——. The Textual History of the Huai-nan Tzu. Monographs of the Association for Asian Studies, vol. 46. Ann Arbor, Mich.: Association for Asian Studies, 1992.

Ruan Tingzhuo . “Huainanzi yinyong xian Qin zhuzi yiwen kao” . In Rao Zongyi jiaoshou nanyou zengbie lunwenji , edited by Yan Gengwang , 67–84. Taibei: Rao Zongyi Festschrift Publishing Committee, 1970.

——. “Huainanzi zhayi” . Lianhe shuyuan xuebao , no. 6 (1967): 127–33.

Sun Jiwen . Huainanzi yanjiu . Beijing: Xueyuan chubanshe, 2005.

Tao Lei . Huainanzi “Tianwen” yanjiu: cong shushushi de jiaodu :. Jinan: Qilu shushe, 2003.

Wallacker, Benjamin E. “Liu An, Second King of Huai-nan (180?–122 B.C.).” Journal of the American Oriental Society 92 (1972): 36–49.

Wang Jinguan . “Liu Dianjue ‘Du Huainan honglie zhaji ’ kanwu biao” United College Journal 7 (1968–1969): 179–82.

Wang Shumin . “Ba Riben guchao juanzi ben Huainan honglie ‘Binglüe’ jiangu dinian” . In Zhuzi jiaozheng , 493–540. Taibei: Shijie, 1963.

——. “Huainanzi jiaozheng, buyi, xubu” In Zhuzi jiaozheng , 327–492. Taibei: Shijie, 1963.

——. “Huainanzi yin Zhuang ju ou” « Daojia wenhua yanjiu , no. 14 (1998): 364–400.

——. “Huainanzi yu Zhuangzi” . In Huainanzi lunwen ji , edited and compiled by Chen Xinxiong and Yu Dacheng , 27–40. Taibei: Muyi chubanshe, 1976.

Wang Yundu . Liu An pingzhuan . Nanjing: Nanjing daxue chubanshe, 1997.

Wu Liancheng . “Huainanzi cunjuan jiaokanji” . Jinyang xuekan , no. 3 (1982): 58–61.

Wu Zeyu . “Huainanzi shulu” . Wenshi 2 (1963): 291–314.

Xi Zezong . “Huainanzi ‘Tianwen’ xun shulue” . Kexue tongbao , 1963.6:35–39.

Xu Kuangyi . Huainanzi quanyi . Guiyang: Guizhou renmin chubanshe, 1993.

Yu Dacheng . Huainan lunwen sanzhong . Taibei: Wenshizhe chubanshe, 1975.

——. “Huainan wang shukao” . Zhongshan xueshu wenhua jikan , no. 4 (1969): 61–100. [Reprinted in Huainan lunwen sanzhong (Taibei: Wenshizhe chubanshe, 1975), 1–56]

——. “Huainan zazhi buzheng” . Zhongshan xueshu wenhua jikan , no. 5 (1970): 9–72. [Reprinted in Huainan lunwen sanzhong (Taibei: Wenshizhe chubanshe, 1975), 95–199]

——. Huainanzi jiaoshi . 2 vols. Taibei: National Taiwan Normal University, 1969.

——. “Huainanzi jiaoshi zixu” . Guangxing , no. 8 (1970): 6–17; (1971): 3–35.

——. “Huainanzi jinshi yuyi” . In Zhongguo xueshu mingzhu jinshi yuyi , vol. 3. Taibei: Xinan shuzhu, 1978.

——. Huainanzi jinzhu jinyi . Taibei: Xinan shuzhu, 1977.

——. “Liu Ji ben Huainanzi chuyu Zang ben kao” . Guoli Zhengzhi daxue xuebao, no. 32 (1975): 41–73.

——. “Minguo yilai de Huainan xue” . Chuangxin no. 48 (1972): 5–7; no. 50 (1972): 3–4; no. 52 (1972): 4–5; no. 55 (1972): 6–8; no. 58 (1972): 5–6. [Reprinted as “Liushi nianlai zhi Huainanzi xue” , in Huainan lunwen sanzhong (Taibei: Wenshizhe chubanshe, 1975), 79–123]

Zhang Xiaohu . “Lun Huainanzi de wencai” . Beifang luncong , no. 62 (1983): 43–47.

Zhang Yan . “Huainanzi ershiyi juan lunci deshi pingyi” . Dalu zazhi 31, no. 6 (1965): 15–18.

——. “Huainanzi zhujia yisi ji banben deshi pingyi” . Dalu zazhi 30, no. 8 (1965): 5–10.

Zheng Liangshu . Huainanzi jiaoli . Taibei: Jiaxin Cement Co. Cultural Foundation, 1969.

——. Huainanzi tonglun . Taibei: Haiyang shishe, 1964.

——. “Huainanzi chuanben zhijian ji” . Guoli Zhongyang tushuguan guankan 1, no. 1 (1967): 27–39.

——. “Huainanzi zhujiao zhujia shuping” . Guoli Zhongyang tushuguan guankan 2, no. 2 (1968): 47–58.

——. “Liu Ji ben Huainanzi jiaoji” . Youshi xuezhi 6, no. 3 (1967): 1–33.

——. “Qufu yu Huainanzi” . Dalu zazhi 52, no. 6 (1976).

Zhou Lisheng . “Huainanzi de Yi dao guan” . Daojia wenhua yanjiu , no. 2 (1992): 223–35.

Zhu Rong . Huainanzi “Binglüe xun” yizhu . Beijing: Junshi kexue chubanshe, 1993.

 

Harold D. Roth, with Matthew Duperon

 

1. The following is a very short overview of the history of the text of the Huainanzi. This is discussed is much greater detail in Roth 1992. For a review article, see David Honey, “Philology, Filiation, and Bibliography in the Textual Criticism of the Huai-nan Tzu,” Early China 19 (1994): 161–92.

2. Roth 1992, 18–25.

3. Roth 1992, 36–39.

4. Roth 1992, 42–43.

5. In his preface, now found in most editions of the Huainanzi, Gao states that in his youth he studied the text with his teacher Lu Zhi and from him received the proper punctuation and meanings. In the year 205, after the Yellow Turban rebellion subsided and he was posted to the district of Puyang (now in Hebei), he returned to work on this text because he feared that few in his times were studying it any more. In doing this, he “deeply pondered the explications of his former master [Lu Zhi]” ().

6. Roth 1992, 80–112, explores the question of the completeness of the original Gao commentary. In his preface, Gao notes that he lent eight chapters of his own original commentary to a friend who then suddenly died, and Gao never got them back. He rather vaguely states that he “later supplemented his losses,” which has led several scholars to suggest that he did so by adding eight chapters from the Xu recension. The evidence that he did this is vexed, but it is clear that within two centuries the conflated recension of thirteen Gao and eight Xu chapters had already been created.

7. For a complete analysis of the editions of the Huainanzi, see Roth 1992, 113–342.

8. Roth 1992, 137–41.

9. Roth 1992, 145–48. Chen Guofu, a renowned Daoist Patrology scholar, states that many of the taboo characters from this Southern Song recension are preserved in the 1445 recension. Earlier recensions of the patrology were made in 1019 and around 725. Roth lists four characters in the 1445 Daozang edition of the Huainanzi that preserves Northern Song taboos, thereby indicating a possible provenance in the 1019 recension.

10. Roth 1992, 148–62.

11. Roth 1992, 163–65.

12. For details, see Roth 1992, 165–73. Note that D. C. Lau believes that the Liu Ji redaction is largely derived from the Daozang redaction and that its unique textual variants were caused by Liu’s unindicated emendation and conflation. Roth, however, disagrees with him.

13. For details about the research leading to these conclusions, see Roth 1992, 173–87.

14. For details about these editions, see Roth 1992, 194–200, 154–55, respectively. The provenance of the Zhongli edition is presented on 212–24.

15. These editions are identified and affiliated in Roth 1992, 235–70.

16. Details about the creation and provenance of this redaction can be found in Roth 1992, 225–35.

17. For this intriguing possibility, see Roth 1992, 234.

18. Roth 1992, 271–74.

19. For an interesting study of the significance of the challenging of traditional readings and attributions of texts made by the Han Learning movement, see Benjamin Elman, From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China (Cambridge, Mass.: Harvard University Press, 1985).

20. Roth 1992, 274–77.

21. Roth 1992, 277–83.

22. Roth 1992, 283–86.

23. Complete bibliographical data on all these modern critical editions are presented later in a separate section. For a discussion of the principles of establishing a modern critical edition, see Harold D. Roth, “Text and Edition in Early Chinese Philosophical Literature,” Journal of the American Oriental Society 113, no. 2 (1993): 214–27.

24. Roth 1992, 311. The Kubo edition is on 267–68.

25. Roth 1992, 296–302, presents the provenance and assessment of this extremely widespread and thus influential edition.

26. Roth 1992, 302–8, discusses the provenance and assessment of this early critical edition. Between them, the two Lius offer a total of twenty-eight Qing textual critics in their editions. Unfortunately Liu Jiali’s has, to my knowledge, never been reprinted, so it is difficult to consult today.

27. These two important Japanese critical editions are discussed in Roth 1992, 311–12.