周法高編撰有《足本錢曾牧齋詩注》、《錢牧齋柳如是佚詩及柳如是有關資料》及參考文獻多達幾百種的《牧齋詩註校箋》，更以此根砥撰寫成《柳如是事考》，直可謂以考據作傳。自序中記述陳寅恪先有《論再生緣》考證作者陳端生的生平，晚年更傾全力完成《柳如是別傳》，自是「有他的用意」。周法高有感於《柳如是別傳》的出版難期，遂有「彌補這一缺憾」的撰寫動機。兩位治學嚴謹的史學與語言學學者，不約而同投入為女性作傳的研究工作，探究無法擁有權力的女性，如何發揮個人的影響力，在歷史上留下動人的身影，如序中所言「得到意外的啟示」，值得深入探究。而字裡行間所流露「潛心學問」的安頓感，於今日學術環境尤可發人深省。

Professor Chou Fa-Kao compiled a lot of texts and information to author three of his works Zu Ben Qian Ceng Mu Zhai Shi Zhu, Qian Mu Zhai Liu Ru Shi Yi Shi Ji Liu Ru Shi You Guan Zi Liao and Mu Zhai Shi Zhu Jiao Jian. He further wrote Liu Ru Shi Shi Kao based on these preceding studies. Chou Fa-Kao mentioned in the preface of Liu Ru Shi Shi Kao that Chen Yin-Ke, who studied the life story Chen Dung-Shen (the author of the article "Lun Zai Sheng Yuan") and then wrote a biography for Liu Ru-Shi, did have his special intention in doing so. Chen Yin-Ke put his efforts on finishing the writing of Liu Ru Shi Bie Chuan. However, Chen’s work was considered impossible to be published in Mainland China due to the political situation of the country at that time. Therefore, Chou Fa-Kao intended to have his Liu Ru Shi Shi Kao to be a remedy to the regretful situation of Chen Yin-Ke’s Liu Ru Shi Bie Chuan. It is a special phenomenon that Chou and Chen, a historian and the other a philologist, both put their efforts on investigating and compiling the biography of a female. They disserted how women without power had their great influences on history. Both Chen’s and Chou’s writing share with us their sense of belonging acquired from devoting themselves to academic scholarship.