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The theme of this conference is of great significance and provides us an opportunity to think together about Zhuzi Studies in a global context. The theme also suggests more than an invitation to comment on what Zhuzi Studies has done in the recent decades.The organizers of the conference are perhaps opening a discussion of what new directions or approaches might be offered. Perhaps this is an invitation for various experts in the field to offer suggestions that the organizers might consider implementing now or in the future. I am no expert in Zhuzi Studies，but rather an oldlaowai； however,Ifind the theme and the implicit invitation very interesting. Therefore,this bystander from a distant alien culture will share a few thoughts and reflections. If these thoughts are too strange or are too far off the mark，my thinking will be easily refuted，or even totally dismissed as another example of foreigners，failure to understand China and Chinese culture. However，if my friends and colleagues here find something of a little value in my comments，I might be contributing something to express my appreciation for the opportunity to return to Wuyishan and enjoy learning from scholars and other friends meeting here. At least，as Zhu Xi said， “在世间吃了饭后，全不做些子事无道理”①。（It is against principle for anyone living in this world not to do any work after receiving food to eat.）
  For decades (at least until the last couple of years)，globalization was increasingly the dominant wave in almost every region of the world and in many diverse aspects of our lives. International corporations have increased their market share and penetrated most areas of the world economy. After a long struggle with international Communism， international capitalism celebrated the collapse of the Soviet Union and the end of the Cold War. Many observers regarded this event and the subsequent introduction of some market reforms in Russia and the PRC as a major turning point in history. Most famously， Francis Fukuyama even proclaimed in 1989 and 1992 that the victory of liberal democratic capitalism proved the ultimate triumph of a liberal democratic ideal would in the long term spread from the European Union to the rest of the world. Although religious and other conflicts would continue for a long time in the real world，the fundamental superiority of freedom and democracy settled the ultimate direction for the future，so there was an“end of History，” even though the histories of religious and other conflicts would continue for some time.①We might say that Fukuyama represented the most euphoric scholarly theory and celebration of a conservative capitalist vision of an increasingly global era.
  Of course 9 various scholars have cited various developments in the real world as proof that Fukuyama，s theory was fundamentally wrong.For instance，another archconservative commentator，Samuel P.Huntington argued that the ideological conflicts of the Cold War had devolved back to the ancient struggles between civilizations，especially Asia against Europe and North A-merica，which were likely to clash.② The Neo-Conservative historian and foreign policy commentator Robert Kagan joined those highlighting the return of a significant challenge to liberal democracy from the rising economies of Russia and China.① None of these challenges weakened Fukuyama，s confidence in the long —term momentum toward global liberty and democracy. However，Britain? s Brexit vote to withdraw from the European Union and Donald Trump’s election (even by a minority of the popular vote) to the presidency of the United States shook Fukuyama’s confidence as he saw democracies sliding backwards into an old “tribalism" and "populism” in a “post—facts” world. Moreover， the corruption and rot of the Trump administration was undermining the strength of American institutions and the global world order to the point that there might be a collapse as destructive as the fall of the Soviet Union.②
  As I began writing this paper，Trump，s visit to Europe was underway； moreover， his statements and actions during this trip highlight that many places and areas of the world are withdrawing from the global era and retreating into primitive tribalism. For instance， while Donald Trump was on his way to meet with British Prime Minister Theresa May on July 13，2018，the British tabloid The Sun released parts of an exclusive interview with Trump.③ Most of the news focus was on his criticism of May for negotiating a “soft BREXIT" with the European Union in which Britain would continue to honor EU laws and regulations for trade in order to maintain a more normalized trade relationship with Europe. In the interview，Trump criticized her for rejecting his advice on the matter and declared that any deal that takes “too long”to execute is a bad deal； moreover， he portrayed May as having surrendered to EU demands. Therefore，Trump called into question the proposed comprehensive U. S. trade deal with Great Britain that was currently being negotiated. Trump even went so far as to praise Boris Johnson， who on July 9 resigned from May’s cabinet in protest of her deal with the EU， and Trump declared that Johnson would make “a great Prime Minister.Thus，essentially endorsing May’s rival within the Tory Party，Trump interjecting himself into the struggle within the Tory Party and within the British Parliament.
  Although such typical Trump fireworks achieved his purpose of capturing the news cycle and dominating news coverage，some observers paid attention to Trump’smove even further to endorse the far-right White Neo-Nazis Nationalist agenda. First， he complained about how Europe had allowed many aliens to immigrate into Europe and England：
  I think what has happened to Europe is a shame. Allowing the immigration to take place in Europe is a shame.I think it changed the fabric of Europe and，unless you act very quickly，it’s never going to be what it was and I don’t mean that in a positive way.
  So I think allowing millions and millions of people to come into Europe is very，very sad. I think you are losing your culture. Look around. You go through certain areas that didn’t exist ten or 15 years ago.①
  He not only charged that the influx of immigrants from other cultures was destroying Europe’s culture，but also asserted that there was a sharp increase of terrorism and crime. Notice here that he is not talking about“illegal immigrants，”but all immigrants. Such language and imagery reflect the Nazis and White racist language of Hitler in the 1930s and the alt — right leaders who are rising in areas of Europe and the US. For instance，as NBC reported，while defending his harsh new policy of rejecting asylum seekers and separating children from their parents，Trump used the word "infest" to refer to asylum seekers as dangerous vermin or pests threatening the security of the US. In other words，he presented an image of immigrants as vile pests and thus denied that they were human beings or people. Hitler’s Nazis party used this kind of language to vilify Jews in the 1930s and then to justify killing millions of people. Trump also repeated his false claims that crime was sharply increasing in Germany because it welcomes immigrants； however， German crime statistics actually show a decline in crime by about 9.6％from 2016 to 2017. Nevertheless， Trump continues to ignore real facts in order to stir fear and hatred of aliens and appeal to the primitive tribalism of White nationalists.
  Second，as a counter weight to his disappointment that so many in England and Scotland were protesting his visit and his policies，he asserted，“I represent the United States. I also represent a lot of people in Europe because a lot of people from Europe are in the United States." Sumner highlights and contextualizes Trump’s assertion：
  Trump is making a claim here that he’s notjust the leader of the United States，but the representative of a lot of people in Europe.”He’s claiming leadership of not just the alt—right in the United States，but the［Nazis］ alt — Reich around the world.
  Trump continues to use inflammatory language to destabilize not only America’s traditional values and the existing world order and world trade， but also the legitimacy of a global era. Like other archconservatives in Americ，such as Huntington and Kagan，he is stirring up and using ethnicWhite nationalism and primitive tribalism under such slogans as，“Make America Great Again”and “America First.” Trump’s targets appear to be merely A-mericans who disagree with him，as well as traditional allies “who don’t pull their weight”or “who don’t treat American business fairly.”Hn reality，as becomes clearer in the context of Republican Party conservatives，the larger targets are multiculturalism and diversity of cultures in the Global Era.
  There are aspects of aspects of Globalization that provoke criticism and bitter ridicule. Some of these aspects are symbolic and easy to resolve， such as the Starbucks Coffee shop that once opened within the Forbidden Palace in Beijing；however，that global intrusion was easily removed and located in a more appropriate space. Other aspects of globalization are much more complex andare sometimes difficult to deal with. For instance，the growing interest，during the late 20th century and the first dozen years of the 21st century，in values and ideals of global significance， have increasingly been attacked and rejected in various areas of the world in recent years. Despite frustrations regarding some of these ideas and how they have been promoted during the global era，I think some of us are beginning to see how this climate of hostility to all things global （except international corporations） has contributed to the environment of a return to tribalism and rejection of cultural diversity，etc.，which manifest in “Trumpism.” Trumpism， tribalism and extreme ethnic nationalism have recently manifested in trade frictions and even the beginning of a trade war. Thus， the emphasis on “essentialism”or special characteristics”in America and in other countries is beginning to change the real world and to have dangerous consequences not only for nations but also for the economic prosperity and peace of the whole world.
  In short，I personally think current trends are a greater danger to peace and prosperity than the earlier problems with globalization and universal ideals were. Despite the continued dominance of international corporations and-some related aspects of the global era， I thus think the global era is a declining phenomenon. It is in this environment of a serious decline in globalization and the spirit of the global era that I address the implications for Zhuzi Studies.
  Among the facets of Zhuzi Studies that has captured my attention in recent years is the cultural goals of the World Federation of Chu［i.e.，Zhu］ Family Associations （Shijie Zhu shi lianhehui 世界朱氏联合会）.As many of you know，I often live and work as if I were in China during 12th and 13th centuries communicating with the ancients.” Yet，I do care deeply about our contemporary world and the moral issues of our own day. Therefore，when my old friend Professor Zhu Jieren （朱杰人）told me about the World Zhu Family Association， he sparked my interest. Before long， he began inviting me to attend meetings “to see what they are doing.” By the late 1990s，I began attending some of the meetings and listening to the discussions. Finally，in 2009， I decided to study the Association and especially the cultural activities of Professor Zhu Jieren and his group. Therefore，I spent all of 2010 in China，but also taking trips to observe celebrations elsewhere in East Asia and Malaysia of the 800th anniversary of Zhuzi’s death. I have continued to attend meetings and talk with the Association’s leaders whenever I was able to return to East Asia for conferences. During 2010， my daughter Margaret and I began writing articles on the Confucian revival as seen through wedding rituals.①
  ProfessorZhu Jieren turned his attention to Zhuzi’ s family rituals after he realized that even members of the World Zhu Family Association had little interest in his lectures about moral values and ethical issues. Since his son was getting married，Professor Zhu Jieren began with the wedding ritual. Realizing that the Confucian wedding ritual needed to be attractive to young people，he paid attention to the aesthetics and beauty of the wedding. Many young Chinese couples， especially in urban centers， have favored a secular form of Western weddings because of the beauty of wedding gowns and other aspects of the ritual. Thus，Professor Zhu Jieren faced the challenge o£ displaying how exquisitely beautiful a Zhuzi wedding ritual could be. In Margaret and my surveys of Chinese university students in our discussions of the Zhuzi wedding， we found that the beauty of Professor Zhu Jieren，s Zhuzi wedding ritual—as shown in his recorded CD—was indeed the aspect of the wedding that impressed most students favorably.①
  Another major challengeProfessor Zhu Jieren faced in his effort to make the traditional Confucian wedding attractive to young people was to address the gender inequality inherent in traditional weddings. For instance，in the traditional wedding，the bride’s family assumes a yin role as when they acquiesce to the engagement proposal and，after instructing their daughter to be obedient，send her off to the groom，s household； moreover， the ritual bows and kowtowing highlights the higher status of the groom’ s household. This issue is，of course，most important to females who are more liberated in the PRC than they were in traditional China. Thus，contemporary China? s laws and social customs give many young women greater sensitivity or higher expectations regarding their status in contemporary wedding rituals. Even though in China，wedding plans are often largely the domain of the groom and his family，the bride and her family are more important considerations than they were in late imperial China. Professor Zhu Jieren addressed the gender issue in his“modernization" of the Zhuzi wedding ritual. For instance，whereas only a male could stand as head of household or its representative in traditional Confucian weddings，Professor Zhu Jieren gave that role to the bride’s mother who was a widow. In late imperial China，a male relative of the deceased husband would have substituted for him； however，Professor Zhu Jieren had the bride，s mother represent the family and to read both the mother’s and the father’s traditional instructions to the bride. The groom knelt and bowed to the bride’s mother，but the bride did not have to kneel to the groom’s parents. Moreover，the bride and groom bowed to one another at the same time，for the same number of times， and to the same level. These are examples of ways that Zhu Jieren modernized the wedding ritual in the Zhuzi jiali to enhance its compatibility with social values in contemporary China. Student responses to our opinion surveys largely approved of this accommodation to contemporary society，and most regarded the wedding ritual as simply reflecting the level of gender equality in contemporary China. However，it was not surprising that a larger percentage of women (than men) saw the need for greater changes toward gender equality.
  ProfessorZhe Jieren and the World Zhu Family Association made greater strides into the global era in promoting Zhuzi jiaxun (朱子家训)(Zhuzi’s Family Instructions).Although once in the Ming and once in the Qing，a Zhu family member published these family instructions preserved in some branches of family registers（jiapu）； however，even though a hand—copy has been discovered in Japan，these early published versions apparently attracted very little attention. Furthermore，even when the family instructions were in 1996 included for the first time in a widely circulated publication of Zhu Xi’s writings (朱熹集)，① three years as the World Zhu Family Association was founded.Importantly，the Zhu Family Association first promoted the family instructions within the Zhu Family Association.The Association’s Nevusletter in 1996 published five testimonial papers promoting the contemporary relevance of the Family Instructions，but they still addressed descendants of Zhu Xi.However， when President Jiang Zemin (江泽民)and the Party issued statements approving of the use of traditional culture to advance socialist construction， the Zhu Family Association held a conference and published papers heralding the value of the Zhuzi jiaxun to the nation. Thus，the applicability of the Family Instructions were expanded only to China as a whole.Moreover，the active or retired local party and unit administrators who wrote the papers still cautioned that as products of old China，the Family Instructions still had “feudal dregs，J that the Communist Party would have to criticize and rectify the Zhuzi jiaxun before it could effectively serve contem-porary Chinese families and the socialist construction of China. I refer you back to that publication and to my essay on how the history of the Family Instructions and how it was promoted.①
  For the purposes of my paper today，what is mostrelevant about the Zhuzi jiajcun is that in the period from about 2002 to 2013，it was promoted in the context of the global era. For instance， the founding president of the World Zhu Family Association， President Zhu Changjun (朱昌均)(Chu Chang-kyun，1921—2012)， proclaimed in 2005：“The Zhuzi jiaxun was not intended or prepared only for the Zhu family，but also prepared for the people of the whole world.”②Other leaders in the Association responded by promoting the Family Instructions in a wide range of ways. The Family Instructions were printed on business cards and things like coffee cups to give away to friends； moreover，competitions were held to reward children for writing the Zhuzi jiaxun from memory or chanting it. When a special magazine in 2009 to marked the fifteenth anniversary of the founding of the Zhu Family Association， there was no mention of earlier reservations about u feudal dregs”in the Zhuzi jiaxun. The papers called for bringing Zhu Xi’s spirit and methods into the modern world to revive traditional wisdom and to revitalize creativity within tradition.③ A highpoint in the promotion of the Zhuzi jiaxun for the global era probably was sparked in 2010 at the public dedica-tion in Malaysia of a stele with the Zhuzi jiaxun carved in Chinese along with a translation into English.
  At the dedication of the stele， Zhu Jieren placed the significance of the Zhuzi jiaxun in global context. He proclaimed that the Family Instructions set the standard for what was human：
  这是一条非常清晰而可以执行的红线，越过了这条线，你就不配被称作“人”了。
  不仅如此，《朱子家训》还告诫我们如何才能成为一个有道德的人，一个高尚的人，一个有修养的人，一个文明的人。它教导我们的宽容、包容、内敛、内秀及严于律己、宽以待人的美德，彰显了中华文化无比宽广的胸襟和卓尔特立的价值观。
  This is an extraordinarily clear and executable red line；if you transgress this line，you do not deserve to be considered a“person.”What’s more，Zhu Xi’s Family Instructions even admonish us how we can become an ethical person，a noble person，a cultivated person and a civilized person. They teach us virtues of tolerance， forgiveness， self-restraint， intellectual modesty，and e-ven to be strict with regulating oneself and lenient in dealing with others，and thus manifest Chinese culture’s matchless broad-mindedness and outstandingly special view of values.
  Upon that universal foundation， he even proceeded to address explicitly the value of the Zhuzi jiaxun for universal significance in the global world：
  长期以来，西方文化不停地宣扬和推行他们所谓的“普世价值”，那就是“民主”“自由”“人权”。诚然，这是一种“普世价值”，但是我们中华民族有没有可以贡献给人类的“普世价值”呢？我认为〈朱子家训〉就是具有普世价值的人伦观、修养观、道德观、社会观和人之为人的基本价值观。《朱子家训》被公之于世，短短的二十余年，迅速地被社会大众所认同、所接受，并传播到世界各地，被称作中国人的人生法典，足以证明它的价值是具有普世意义的。
  For a long time，Western culture has incessantly propagated and pursued what it labels 44universal values，”i.e.，“democracy，”“liberty”and“human rights.”To be sure，these are a kind of “universal values.However，does our Chinese nation have 44 universal values”to contribute to humanity? I believe Zhu Xi’s Family Instructions possess fundamental value perspectives for uni-versally held views regarding human relations，self-cultivation，morality，society and personhood. Zhu Xi’s Family Instructions have become public only for a little over twenty years，but have quickly been approved and accepted by the broad masses of［our］ society and simultaneously disseminated to various areas of the world and praised as the life code of the Chinese people - which is altogether ample evidence that the values in Zhu Xi’s Family Instructions possess universal significance.①
  Given the sensitivity in China to Western claims that human rights and democracy should be universally adopted globally，Professor Zhu Jieren ， s statement was particularly noteworthy.Although he did not explicitly claim that the Zhuzi jiaxun were universal values，he did imply the Zhuzi jiaxun was indeed a Chinese contribution to such global values. After all，he did assert the Zhuzi jiaxun had ”universal significance” and “possessed fundamental value perspectives for universally held views regarding human relations，self-cultivation， morality， society and personhood.” His goal of making the Family Instructions globally accessible and relevant led him to arrange not only for a more universalized English translation，but also versions in German，French，Spanish， Portuguese，Russian，Malay， Arabic， Korean，and Japa-nese.②
  I am the one who Professor Zhu Jieren selected to make a more universal translation of theZhuzi jiaxun and he included my essay on the jiaxun in his book on the Zhuzi jiaocun ； therefore，I was very surprised in the summer of 2015 when he asked me if I opposed his promotion of the Zhuzi jiaxun as having universal significance in the global world. I quickly replied that I was not opposed to his promotion of the Zhuzi jiaxun， I was so surprised that my good friend could have this suspicion that I did not elaborate very much.Recently，I reflected on that conversation and wished that I had explained my position more fully. That question also made me realize just how difficult it is to communicate clearly or to understand fully these complex cultural issues even between two individuals who have been friends and had many discussions over several decades.Needless to say»communicating about such cultural issues between strangers or between nations is an even larger challenge.
  Despite all those challenges，I would like to return to our initial issue regarding “new value of Zhuzi studies in a global era.”From my perspective， appreciation for a global era has already become very dim because of the rise of primitive ”tribalism”and extreme ”ethnic nationalism.”A neo-Nazi White identity Nationalism has become the viewpoint and policy of the Republican political party that currently dominates all three branches of the US government even though only a minority of Americans voted for the Republicans for President，the Senate or the House of Representatives. The Republicans were able to take over the government by manipulating loopholes or weak points in American democracy and laws.Moreover，similar extreme right-wing ethnic nationalists have taken power in some Eastern European countries， such as Hungary and Poland， and are also rising in influence even in some Western European countries (as most evident in the recent elections in Italy). Such ideologues champion the “special characteristics” of their race，their ethnic group，their culture and their country； moreover，they portray other peoples and cultures as inferior and defective， and even sometimes as not really human or civilized. Trump even borrows Nazis language and imagery to stir fear and hatred of immigrants as pests “infesting” and destroying the White culture in Europe and America.
  In conclusion，I return to the question： in this current world of primitive tribalism， what is the new value of Zhuzi Studies? How might the World Zhu Family Association’s promotion of theZhuzi jiaxun counter balance tribalism in today，s world and perhaps even contribute something to a possible revival of a global era? Using this specific example of the Zhuzi jiaxun ，the Association has promoted it in two quite different ways. In speeches that I’ve heard Zhu Gaozheng 朱高正 deliver， he celebrates the Zhuzi jiaxun as manifesting the special virtues or moral excellence (meide美德)of the Chinese people. Although Zhu Jieren also presents the Zhuzi jiaxun as a special product of Zhuzi’s erudition and ethical concerns，he acknowledges (at least privately and in Association meetings) that Zhuzi wrote the Zhuzi jiaxun to admonish his descendants to cultivate virtue to correct the faults and weaknesses that Zhu Xi himself struggled to overcome in his own ethical discipline and self —cultivation. For instance， Zhuzi acknowledged to his two close friends (Lii Zuqian 吕祖谦 and Zhang Shi 张械)that their criticism of his extreme anger and lack of tolerance of others did point to one of his personal weaknesses. For example，Zhu Xi conceded，“质失之暴悍，故凡所论皆有奋发直前之气” (My character has the shortcoming of being ferocious，so that everything I discuss is accompanied by forceful intensity). Moreover，he confessed/4 熹之发足以自烧而伤物” (my expressed anger is enough to burn myself and damage things). For more on these aspects of Zhuzi’s personality，see the passages and discussion in my book on Zhu Xi’s world of thought (朱 熹的思维世界).①
  Although the focus of these two leaders in the Zhu Family Association are significantly different，one person could include both approaches in a presentation of theZhuzi jiaxun. This would be especially true if one kept in mind Zhu Gaozheng’ s advice to me in 2010. As Zhu Gaozheng reprimanded me after my comments at a meeting on business culture， which was sponsored by the Zhu Family Association， it was best to tell the audience only what they want to hearI” What 1 had focused on in my comments were not what the audience of businessmen wanted to hear， so I should not have made my comments to that audience. Zhu Gaozheng is a better politician than I am，but Trump has developed this skill to a new level. As some have observed ，what Trump says almost always is simply his reflection of what his real or imaged audience wants to hear； therefore，he often contradicts himself or takes opposite positions in different contexts. However，I strongly favor the perspective of Zhu Jieren regarding why Wengong would have written the Zhuzi jiaxun for his descendants.
  Two of my reasons for seeingZhuzu jiaxun as a moral admonition to cultivate oneself toward achieving these goals should be highlighted here. First，I think the Zhuzu jiaxun is indeed a moral admonition and not simply a celebrated list of special Chinese characteristics of moral excellence. For example，in the context of the previous paragraph，consider these three entries：
  仇者以义解之，怨者以直报之，随所遇而安之。
  Use what is fair to reconcile with a foe，use what is upright to respond to those with resentments， and according to the responses we encounter，make peace with them.
  人有小过，含容而忍之；人有大过，以理而谕之。
  With tolerance，endure those who make small errors； use reason to instruct those who make big mistakes.
  人有恶，则掩之；人有善，则扬之。
  Gloss over people’s vices，and propagate their virtues.
  These admonitions to become more tolerant in one’s dealings with others and their errors appear (at least to me) to reflect lessons derived from his own confessed shortcomings. Moreover，theZhuzi jiaxun concludes，
  此乃日用常行之道，若衣服之于身体，饮食之于口腹，不可一日无也。可不慎哉！
  Just like clothes for our bodies and food for our digestion， these daily ethical practices must not be neglected even for a day，so we must be prudent and diligent！
  If theZhuzi jiaxun were essentially a proclamation of Chinese moral excellence， would there be such a strong admonition to be diligent in one’s ethical practice every day? I personally think Zhuzi was driven by a mission to make his world a better and more ethical place. I do not perceive him as someone happy to merely praise the status quo and simply boast about Chinese superior moral excellence.
  econd 9 focusing on the unique moral excellence of the Chinese people does nothing to engage other cultures in a dialogue or to promote a global era that would recognize the value of diverse cultural traditions and the need for common efforts to face global challenges. Professor Zhu Jieren’ s success in obtaining translations of the Zhuzi jiaxun into so many major languages is itself a significant contribution to promoting a global era and commonly shared values. If his approach makes more explicit its grounding in our common humanity and shared concerns，this aspect of Zhuzi Studies could stand against the primitive tribalism and excessive ethnic nationalism that is increasingly now dominating our world. If the world manages to restore some aspects of the global era，we should have a less hostile and less dangerous world than the current national and ethnic tribalism is producing. The World Zhu Family Association could play a significant role，and I hope the Association faces the current challenge to our global world and the humanity of all peoples.

①Zhuzi yulei，juan 105. ①Francis Fukuyama，“The End of History?” The National Interest 16 (1989)：3-18；and his expansion of his theory into the book， The End of History and the Last Man (New York： Free Press，1992). See also the insightful review by Roger Kimbill in The New Criterion (February 1992) ； reissued in The New Criterion 36.10 (June 2018). ②Samuel P.Huntington，The Clash of Civilizations and the Remaking of the World Order(New York： Simon & Schuster，1996). ①Robert Kagan，The Return of History and the End of Dreams (New York：Atlantic Books，2008). ②For an encyclopedia overview，see https：//en.wikipedia.org/wiki/The_End_of _ History_and_the_Last_Man；accessed July 15，2018. Tom Newton Dunn，“Donald Trump told Theresa May how to do Brexit’but she wrecked it’—and says the US. ③trade deal is off，”The Sun，Friday July 13，2018； accessed July 14，2018. ①Mark Sumner，“Trump isn’t bothering to disguise his racism；declares himself world president of White people.”Daily Kos，Friday July 13，2018；accessed July 14，2018. ①See our “A Joyful Union： The Modernization of the Zhu Xi Family Wedding Ceremo-ny，” Oriens Extremus.（《远东杂志》）49 (2010)：115-142.中文译稿最初发表于《中国人类学评 论》第19辑，2011年，北京：世界图书出版公司，第140～156页。修订稿刊于陈来、朱杰人编：《人文与价值：朱子学国际学术研讨会暨朱子诞辰880周年纪念会论文集》，上海：华东师范大学出版社，2011年，第 225～241页。“Remodeling Confucian Wedding Rituals to Address Chi-na’s Youth Culture Today：A Case of Using the Classics to Respond to Recalcitrant Prob-lems，”Taiwan Journal of East Asian，published by National Taiwan University’s In-stitute for Advanced Studies in the Humanities and Social Sciences，10.2(December 2013)：221-246.Modernizing Tradition or Restoring Antiquity as Confucian Alternatives：A View from Reading Wedding Rituals in Contemporary China，”in Guy Alitto，ed.， Reconstituting Confucianism for the Contem porary World. Springer，2015，pp.79-100. ①“Zhuzi wenhua fuxing de qianzaili：yi Zhuzi hunli xianzaiban wei li”(Figuring the Potential for a Revival of Zhuzi Culture： An Analysis Based on Chinese Student Responses to the Modernized Zhuzi Wedding Rituals，in Zhexue yu shidai (Philosophy and the Times)，edited by Chen Lai，(Shanghai： Huadong Normal University Press， 2012)，pp.107-117； revised version“Reflections on Chinese Student Opinions on the Modernized Zhu Confucian Wedding，”in Shing Muller and Armin Selbitschka， eds.， Uber den Alltag hinaus； Festschrift fur Thomas O. Hollmann zum 65.Gehurtstag (Wiesbaden： Harrassowitz，2017)，pp.341-352. ①Zhu Xi 朱熹，Zhu Xi ji:waiji «朱熹集·外集》(Zhu Xi’s collected writings；external collection)，(Chengdu：Sichuan Jiaoyu Chubanshe，1996) ，2.pp.5751-5752. ①Zhuzi luntan 朱子论坛(Zhu Xi Forum)， numbers 1～2 (2002). For a fuller account in Chinese of this section’s history of the Zhuzi jiaxun，see my essay published in Zhu Xi and Zhu jieren，Zhuzi jiaxun 朱子家训(Zhu Xi’s Family Instructions)， (Shanghai： Huadong Shi-fan Daxue Chubanshe，2014). See also Christian Soffel，“Die Familienunterweisungen von Zhu Xi (Zhu Wengong jiaxun 朱文公家训)-Ein Familiengeheimnis in der spaten Kaiserzeit，” in Heiner Roetz，and Rudiger Breuer，eds.，Jahrbuch der Deutschen Vereinigung fur Chinastudien 11 (Wiesbaden： Harrassowitz»scheduled for 2017). ②Shijie Zhu shi lianhehui mishuqu世界朱氏联合秘书处，《世界朱氏联合会史略》 (Brief draft history of the World Federation of Zhu Family Associations)，draft by Zhu Jieren 2008，revised by Zhu Maonan 朱茂男 2009，unpublished. ③WFCA，朱熹与柏卢的朱子家训(Zhu Xi’s and Zhu Bailu’s Master Zhu’s Family Instructions) ，in世界朱氏联合会成立十五周年纪念特刊(Special edition celebrating the 15th anniversary of the founding of the World Federation of Zhu Family Associations) ，3(2009)：9-11. ①Zhu Jieren，《朱子家训的普世价值》——在马来西亚《朱子家训》碑刻揭幕礼上的讲话(The Universal Value of Zhu Xi’s Family Instructions： Speech at the unveiling ceremony in Malaysia for the stele inscription of Zhu Xi’s Family Instructions) Zhuzi wenhua 5(2010) ：11；reprinted in Zhu Xi and Zhu Jieren，朱子家训(Zhu Xi’s family instructions). Shanghai： Hua-dong Shifan Daxue Chubanshe，2014，15-16. ②Zhu and Zhu，pp.49-51. ①朱熹：致吕祖谦第七封信，《朱文公文集》卷三十三，四部备要本，第6页下；也参见田浩：《朱熹的思维世界》，南京：江苏人民岀版社，2009年，第133～135页。