GERNET, Jacques, La Raison des choses: Essai sur la philosophie de Wang Fuzhi (1619-1692), Paris, Gallimard, 2005.
XIANG, Shilin, Zhang Zai, Wang Fuzhi de "baohe taihe" shuoyi, Beijing, Zhongguo zhexuesiii, 2008.
Los primeros comentarios fueron redactados por Zhuxi (1130-1200), Zhengmeng jie y Liuji (1115-1197), Zhengmeng Huigao; en la epoca Ming, la obra fue comentada por Gao Xuelong (1573-1620) y Wang Fuzhi (1619-1692); durante la dinastia Qing, por Li Guangdi (1642-1718), Ran Jinzu (1638-1719), Wangzhi y Zhang Boxing (1651-1725); sin embargo, de entre todos estos comentarios, el de Wang Fuzhi parece ser el mas exacto y preciso, el que captura la idea de Zhang de una forma mas ortodoxa.
20) Para profundizar en la concepcion de qi en Zhang Zai, vease Ira Kasoff, The Thought of Chang Tsai (1020-1077), Cambridge-Nueva York, Cambridge University Press, 1984; Jacques Gernet, La Raison des choses: Essai sur la philosophie de Wang Fuzhi (1619-1692), Paris, Gallimard, 2005; Jung-Yeup Kim, "Zhang Zai's Philosophy of Qi: A Pratical Understanding", tesis de doctorado, Hawaii University, 2008.
35) Es interesante notar como en su comentario a la obra, Wang Fuzhi destaca la unidad mas que la dualidad.
El tercero se adentra en la comprension y analisis del pensamiento educativo chino en el largo milenio que comprende la dinastia Song y la primera dinastia Qing (960-1911), recopilando las propuestas de la escuela neoconfucionista, y las de autores como Zhu Xi, Lu Jiuyuan, Wang Shouren, Wang Fuzhi
y Yan Yuan.
Scholars during the Ming-Qing transition like Huang Zhongxi, Gu Yanwu, and Wang Fuzhi
inquired deeply into sources and developed evidential scholarship, which checked texts for accuracy and defined anachronisms.
10) Yin Xieli and Yang Yongan, the most recent scholars to study the authorship of the Shijia, both conclude it is by Wang Tong's son, Wang Fuzhi [CHINESE CHARACTERS NOT REPRODUCIBLE IN ASCII] (possibly in collaboration with his brother Fujiao), in part because his name is already attached to all but one of the signed appendices to the Zhongshuo.
It seems reasonable to assume that this nephew of Wang Ning's is Wang Fuzhi, on the grounds that he is the author of the other signed appendices to the Zhongshuo.
Most scholars believe that Wang Fuzhi fabricated this conversation, primarily because its story of Wang Tong's uncanny prophecy smacks of fable.
Because of internal problems with the document, scholars have charged that Wang Fuzhi simply forged this letter to promote his family's name.
Not only do the discrepancies in dates and styles of address preclude the possibility that such a letter as this could have been written by Wang Ji to Chen Shuda, but at the time that Wang Fuzhi is assumed to have included it with the Zhongshuo, in 649 or shortly after, (31) there would have still been quite a few among his prospective readers who would have been involved in the affair that it purports to desc ribe, or who had known Wang Tong, his brothers, and the other principals involved.