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Notes
Forthcoming, and to be entitled Beyond Oneness and Difference: Li (Coherence) in Pre-Neoconfucian Chinese Thought (see 269n.1).
Example (Hansen (1992), pp. 46–49).
Harbsmeier (1991).
Not only does Ziporyn ignore relevant scholarship in this section, but also carelessly omits from his bibliography some works that he does cite (e.g., by Fung Yu-lan and Yiu-ming Fung. I did not check his references comprehensively, so there may well be more).
The literature is immense, but as a handy overview I recommend Deutscher (2010).
For one of the few studies of essentialism in Sinology, see Brown (2006).
Goldin (2008).
Ziporyn acknowledges the problem (p. 162f.), but wriggles out of it by identifying the so-called “inner chapters” (neipian)
as the work of Zhuang Zhou 
himself. He does not respond to Esther Klein’s recent study, which is potentially devastating to this position: Klein (2010).Hansen (1983).
I have elsewhere argued that Xunzi does acknowledge the existence of other methods of apportioning goods so as to satisfy people’s desires, but rejects them on the grounds that they do not accord with human nature: (Goldin (1999), 72ff).
Hansen (1992).
as the work of Zhuang Zhou 
himself. He does not respond to Esther Klein’s recent study, which is potentially devastating to this position: Klein (References
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Goldin, P.R. Brook Ziporyn: Ironies of oneness and difference: coherence in early Chinese thought: prolegomena to the study of li 灆. Int J Philos Relig 74, 243–247 (2013). https://doi.org/10.1007/s11153-012-9390-1
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DOI: https://doi.org/10.1007/s11153-012-9390-1