[1] 杨国荣. 王夫之与中国哲学[J]. 中山大学学报( 社会科学版),2024,64(2):1-13.[2] Chen, S. (2025). Wang Fuzhi on the Problem of Heaven and Human in the Religious Tradition of Confucianism. Religions, 16(3), 393.[3]Brasovan, N. S. (2017). Neo-Confucian Ecological Humanism: An Interpretive Engagement with Wang Fuzhi (1619-1692). Albany, NY: State University of New York Press.[4] 张小阳. 北美的船山学研究[D]. 湘潭：湘潭大学,2025.[5] 王馨笛, 李广寒. 从王夫之美学命题视角论中国古典诗词意象翻译[J]. 河北科技师范学院学报( 社会科学版),2023,22(3):95-100.[6] De Bary, W. T., & Lufrano, R. (2000). Sources of Chinese Tradition: Volume 2: From 1600 Through the Twentieth Century. New York: Columbia University Press.[7] Chan, W.-t. (Ed. & Trans.). (1963). A source book in Chinese philosophy. Princeton, NJ: Princeton University Press.[8] Black, A. H. (1989). Man and Nature in the Philosophical Thought of Wang Fuchih. Seattle: University of Washington Press.[9] Tan, Mingran. (2015). Wang Fuzhi's Interpretation of Spirit/Shen in His Annotation on the Zhuangzi. Frontiers of Philosophy in China, 10(2), 239-254.[10] Tu, Weiming. (2001). The Ecological Turn in New Confucian Humanism:Implications for China and the World. Daedalus, 130(4), 243-264.[11] Tucker, M. E., & Berthrong, J. (Eds.). (1998). Confucianism and Ecology: The Interrelation of Heaven, Earth, and Humans. Cambridge, MA: Harvard UniversityCenter for the Study of World Religions.[12] Ames, Roger T. (2011). Confucian Role Ethics: A Vocabulary. Honolulu: University of Hawaii Press.