Language and Text
1．The English-language Analects and Teaching Chinese Studies：
Some Reflections on Lesser-known Twentieth Century
Tra n slatio n s
2．Constructing Confucius confronting contingency in the Lunyu and the Gongyang zhuan
3．Teaching Lunyu from the National University of the Liang to the Periphery of the Tang Empire
4．Delinquent Fathers and Philology：/unyu 13．18 and Related Texts
5．On "Dao" and "Virtue"
Virtue and New Explanation of the Concept
6．On Internal Ontogenesis of Virtues in the Analects：
A Conceptual Analysis
7．Ran，g or Yielding in Respect：Reflections on a Confucian Virtue and
Its Relevance in the Cross-Strait Realpolitik
8．On the Mutually Acceptable Elements between Laozi's Ziran and Confucius's Ren
9．Ren(仁) in the Analects(Lunyu) ：Sceptical Prolegomena

Morality and Re-interpretation of Belief
10．From the Universal to the Particular
-Way，Virtue and Practical Skills in the Analects
11．A Spiritual Turn in Philosophy：Rethinking the Clobal Significance of Confucian Humanism
12．Confucian Co-creative Ethics： Self and Family
13．The Construct of Heavenly Principle and the Faith in Heavenly Principlein the Analects

Wisdom and Modern Connotation
14．Philosophy and Contemporary Value of the Analect：Speech at King's College， London
15．The Wisdom of Administration in The An，alects of Confucius
16．The Analects of Confucius and Rebuilding of Modern People's Spirit

《古典今讀·第3輯：<論語>英文篇》：
With their embellishments, the Ru plunge the law into disorder; with their martiality, the knight-errants oppose restrictions, and yet the ruler embraces them and treats them according to ritual propriety. For this reason there is disorder. He who diverges from the law is guilty, but all those gentlemen [i. e. the Ru] are selected because of their embellished learning. He who opposes restrictions is executed, but the group of knight-errants is fed because of the swords that they privately own. And so it is those condemned by the law that the prince selects; it is those who the officials execute that the highest one feeds.
While shuttling back and forth between the highest and [his] inferiors, the laws are repeatedly reversed (?) and lack firm ground. Even if there were ten Yellow Emperors, they would be unable to impose order on this. Therefore: The one who implements benevolence and righteousness is not to be praised; praise him, and his will prove harmful to achievements. Those of embellished learning are not to be employed; employ them, and this with plunge the law into disorder.
When there was a straight-bodied man in Chu, and his father stole a sheep and he reported him to the officials, the chancellor said: "Kill him. He believed himself to be straight toward his ruler, but [in fact] behaved deviously toward his father, so he reported him and implicated him in a crime. " From this point of view , a ruler's straight subject is a violent son to his father.
A man from Lu followed his ruler into battle, and in three battles he was defeated thrice. When Zhongni enquired about the reason, the man replied: "I have an elderly father, and should I die, nobody would nurture him. " Zhongni considered him filial and promoted and honoured him. From this point of view, a father's filial son is a subject that spells defeat for his ruler.
Therefore: The chancellor ordered an execution and crimes in Chu were not reported to the superiors[ anymore]. Zhongni ordered a reward and the people of Lu easily submitted to defeat. To such extent do the respective benefits of the highest and his inferiors diverge, and if the ruler embraces and promotes the conduct of ordinary men in order to secure blessings for the altars of soil and grain, this will inevitably lead to failure.
To summarise the discussion in this passage: Both the Ru-or "Classicists"——and the "knight-errants" undermine the rule of law, the Ru through their teachings and the knight-errants through their willingness to employ illegal violence for their own, private ends. Nevertheless, both groups enjoy the support of the ruler. Such inconsistency in the application of the law causes unrest, so the ruler needs to change his treatment of these groups and throw the book at them if they misbehave. This is the central concern of the passage.
Han Fei (ca. 280-ca.233 BC)-provided that he wrote this-then uses two illustrations to drive home his point that moral considerations should not be allowed to interfere with the application of legal regulations. The first is the anecdote about the "straight-bodied man" from Chu and his father. It looks rather different from the Lunyu version in that the straight-bodied man is punished by the chancellor for the betrayal of his father. As a result of this emphasis on a family-centred ethics, Han Fei points out in his conclusion, crimes were not reported anymore in the state of Chu. The second illustration involves Confucius. He reccommends a soldier from his homestate of Lu for shying away from fighting because he fears that his father might wind up without support if he falls on the battlefield.
……

“古典今讀名家論壇道德經論語合集”付梓之時，正是國家領導人宣布重建中華文化大國之日，這是何等使人高興的事。本書的出版，也就是作者們對這個期待已久的號召的響應。
自從改革開放，百廢待舉，全國上下，協力同心，進步一日千裡。東南大學樊和平教授、倫敦大學姚新中教授及香港中文大學杜祖貽教授，應聲氣求，認為中華民族的的古典文藝，歷千古而常今，既是中國文化的本體，也是世界文明的臺柱，於是合作籌備“古典今讀名家論壇學術會議”，提倡重新研習傳統典籍的瑰寶，從而建立現代教育的根基：識古方可知今，繼往始能開來，這是歷史長流顯示的道理。古典論壇的計劃甫出，便得到各地學者的熱烈響應和香港古典精華基金及圓玄學院的慷慨贊助，於是這個意義重大的學術年會遂告開始。
第1屆會議於2009年12月在南京東南大學人文學院舉行。由院長樊和平教授主持。大會的主題是老子《道德經》的原典。來自海內外發表論文或綱要的學者共37人，參加研討的年青學員亦甚眾。會議分節依次舉行，計為經天緯地、經籍箋詁、經典縱橫、經典釋文、經傳釋詞、經世致用及經義雜感七項。
第2屆會議於2010年10月在英國倫敦大學國王學院舉行，由中國研究中心主任姚新中教授主持，大會的主題是孔子《論語》的原典。這次會議的國際成分較多，出席的學者專家來自中國內地、臺灣和香港，以及英、德、荷、美各地的學府，提交的論文或綱要31種。計分論語總論、語文詮釋、倫理道德、政治社會、宇宙宗教等課題。
兩屆會議的過程熱烈而融洽。由於主題明確集中，交流切磋的環境特別理想。參加的學者都帶來其本人的力作，對《道德經》和《論語》的內容、思想、方法與意義，頗多創新闡發；會後再經修訂，輯成此集。
《道德經》所蘊藏的洞察與睿智，堪稱中外賢哲的先導。“無，萬物之始……”的宇宙觀和“一生二、二生三、三生萬物……”的生物觀，與兩千多年後今天的科學天文學和進化論若合符節；道家的自然主義對中國的文學、醫藥、藝術、軍事和科技深遠的影響，固不待言。至於《論語》的人本哲學對中國的社會、政治、道德、倫理、心理和教育的整體融會，也是眾所共知的。現將兩屆古典今讀論壇所得的成績，出版流播，弘揚國粹，為中華文化的復興與文化大國的重建，共效綿力，這是作者和編輯們的共願。