Year

1985

Text

Type

Publication

Contributors (1)

Mentioned People (3)

Subjects

Chronology Entries (5)

#	Year	Text	Linked Data
1	1822-1894	Ralph Waldo Emerson and China. [Primärliteratur]. 1822 Wide world 3 If divine Providence shall always mix the fates of man, if good & evil must ever encamp (together) side by side then Europe must decline as Asia rises & Civilization will not be propagated but only transferred. Travellers, those missionaries of science & scholars of Observation, have in the case of China rather added to the marvel than otherwise ; a case unusual… Our forefathers believed that the East was a great empire whose simple political institutions had a recorded antiquity (trip) at least triple the (poetical) fabled period of any other ; that this nation augmented its territory with its age, incorporating all it took by the inherent virtues of its policy ; that by reason of its perfect adaptation to human wants the paternal yoke of the government embraced the densest population in the world ; that this population had for ages enjoyed all the great inventions that had recently been imparted to Europe as the Compass, the Press, & Gunpowder, that it was possessed of science unknown in Europe & that the peasants of this sunny land lived in greater luxury than the privileged order in the Western nations. This plausible tale is true in the particular but false on the whole. The Celestial Empire, - hang the Celestial Empire ! I hate Pekin. I will not drink of the waters of the Yellow Sea. Exorciso tea, celestissime, even tea. One is apt to mix up an idea of the productions of a nation in our opinion of the producers, & Tea the insignificant sop of an herb, wholly a luxury in the West, the frivolous employment of millions in the making & tens of millions in the drinking is a fit representative of China. It is useful to know the (productions) state of man in circumstances widely dissimilar. It is a help to an inference concerning our progress. 'This like getting two angles to compute a third. But I hate China. 'Tis a tawdry vase. Out upon China. Words ! Words. - 1822 Wide world 3 : Italy. We judge of the value of every portion of history by its usefulness in application to our own and other times. Can we learn from the greatness, or the disasters it recounts, how to mould our own governments, in order to ensure the benefits and avoid the faults of the nation we see? – then the history is valuable. But the annals of the Chinese monarchy could be of little comparative advantage to the European Statesman; certainly of much less, than those of the ancient European dynasties. Exactly the opposite of the great Asiatic anomaly, is Italy. I cannot accurately judge of the Chronicles of China since they are little accessible to many, and less so, to me; but from the vague knowledge we possess of that empire, and from our minute acquaintance with Italian history, we may learn this; that both are insupportably tedious from different causes. 1822 Wide world 6 But in China, as in Venice, will faction & cabal always watch to check the continuance of every administration, good or bad? 1823 But private life hath more delicate varieties, which differ in unlike circumstances ; and the barbarian in his tent by the Rhine, the Tartar burrowing in the ground, the Spartan in the humble house of the Republic, the Roman in the luxurious palace of the Emperors, the Chinese in his floating house, & the Englishman in his comfortable tenement fill up the hours of the day with very different thoughts & different actions… 1824 Poems. To-day I laugh at those who, while they gape and gaze, The bald antiquity of China praise. Youth is (whatever cynic tubs pretend) The fault that boys and nations soonest mend. 1824 The theological notions of a Chinese are anomalous I trust in besotted perversity. 1824 Letter, Aug. 1824 “Friday ev.-g. Edward has just been home to say he has got a first prize for a Dissertation on China.” [Emerson, Edward. Antiquity, extent, cultivation, and present state of the Empire of China. In : Columbian centinel ; July 10, 1824]. 1824 Notebook, April 6, 1924. Indeed, the light of Confucius goes out in translation into the language of Shakespear [sic] & Bacon. The closer contemplation we condescend to bestow the more disgustful is that booby nation. The Chinese Empire enjoys precisely a Mummy's reputation, that of having preserved to a hair for 3 or 4,000 years the ugliest features in the world. I have no gift to see a meaning in the venerable vegetation of this extraordinary (nation) people. They are not tools for other nations to use. Even miserable Africa can say I have hewn the wood & drawn the water to promote the wealth & civilization of other lands. But, China, reverend dullness ! hoary ideot !, all she can say at the convocation of nations must be – 'I made the tea'. 1827 Letter to Miss Emerson, June 1827 In my frigidest moments, when I put behind me the subtler evidences, and set Christianity in the light of a piece of human history, much as Confucius or Solomon might regard it, I believe myself immortal. 1830 Journal. De Gerando I begin the Histoire Comparée des Systèmes de Philosophie par M. De Gérando. The first distinction that is made is that of Material and Work : changes, not creation. First come the Cosmogonies. Indians, Chinese, Chaldeans, Egyptians, Phoenicians, Persians, have a striking sameness in them, but all these are an intellectual offspring ; no utility, mere curiosity… The rule "Do as you would be done by" is found in the "Invariable Medium" of the Chinese, but thrown into the 3d paragraph of the 3d chap. So the Invariable Milieu begins with these promising definitions. "The order established by heaven is called Nature. What is conformed to nature is called Law, the establishment of law (in the mind ?) is called Instruction." (This Invariable Milieu M. Abel Remusat has translated into French in Tome II. Des Notices des manuscrits, 1818). 1830 Journal And let him change the names, and read it in Chinese in a bazar at Pekin, and he will find it is pertinent still to the human mind. So much for the doctrine so much prosed over of pertinent preaching. 1833 Journal Well, thou navigating muse of mine ; ‘t is now the hour of Chinese inspiration, the post-tea-cuptime… 1834 Journal What more sensible than what they say of Mr. -, that he sells his splendid Chinese house and goes to live at Watertown because he cannot make a bow and pleasantly entertain the crowd of company that visit him. 1835 George Fox : lecture, delivered Febr. 26, 1835. This alleged Light, or Conscience, or Spirit, takes different names in every new receiver, but its attributes are essentially the same. Zoroaster in Persia, Confucius in China, Orpheus in Greece, Numa in Italy, Manco Capac in Peru. 1835 Journal As he taught, it seemed pleasant, the tie of principle that holds as brothers, all men, to that when a stranger comes to me from the other side the globe, Otaheitan or Chinese, to buy or sell with me, he shall have that measure from me as shall fill his mind with pleasant conviction that he has dealt with a fellow man in the deepest and dearest sense. 1835 Journal Give me one single man, and uncover for me his pleasures and pains, let me minutely and in the timbers and ground-plan study his architecture, and you may travel all round the world and visit the Chinese, the Malay, the Esquimaux and the Arab. 1835-1837 1835 ? 1837 ? Date ? Silence is absolutely necessary to the wise man. Great speeches, elaborate discourses, pieces of eloquence ought to be a language unknown to him ; his actions ought to be his language. As for me, I would never speak more. Heaven speaks ; but what language does it use to preach to men that there is a sovereign principle (which makes them to act & move) from which all things depend ; a sovereign principle which makes them to act & move ? Its motion is its language ; it reduces the seasons to their time ; it agitates nature ; it makes it produce. This silence is eloquence. Confucius. 1836 Nature. (Boston : J. Munroe and Co., 1836). Chap. 4. Language 1. Words are signs of natural facts. 2. Particular natural facts are symbols of particular spiritual facts. 3. Nature is the symbol of spirit. 1836 Journal This is the effervescence & result of all religions. This is what remains at the core of each when all forms are taken away. This is the Law of Laws, Vedas, Zoroaster, Koran, Golden Verses of Pythagoras, Bible, Confucius. 1837 Journal I read with great content the August number of the Asiatic journal. Herein is always the piquancy of the meeting of civilization and barbarism. Calcutta or Canton are twilights were Night and Day contend. A very good paper is the narrative of Lord Napier's mission to China… There stand in close contrast the brief, wise English despatches, with the mountainous nonsense of Chinese diplomacy. 1838 Journal Amna comes now into the world a slave, he comes saddled with twenty or forty centuries. Asia has arrearages & Egypt arrearages ; not to mention all the subsequent history of Europe & America. 1838 Divinity School address : delivered before the senior class in Divinity College, Cambridge, Sunday Evening, July 15, 1838 The sentences of the oldest time, which ejaculate this piety, are still fresh and fragrant. This thought dwelled always deepest in the minds of men in the devout and contemplative East; not alone in Palestine, where it reached its purest expression, but in Egypt, in Persia, in India, in China. Europe has always owed to oriental genius, its divine impulses. 1838 War : delivered in March, 1838 in Boston. It weaned the Scythians and Persians from some cruel and licentious practices, to a more civil way of life. It introduced the sacredness of marriage among them. It built seventy cities, and sowed the Greek customs and humane laws over Asia, and united hostile nations under one code. 1838 Literary ethics : an oration delivered before the Literary Societies of Dartmouth College, July 24, 1838. What else are churches, literatures, and empires? The new man must feel that he is new, and has not come into the world mortgaged to the opinions and usages of Europe, and Asia, and Egypt. 1838 The heart : lecture delivered at the Masonic Temple, Boson, Jan. 3, 1838. "When a daughter is born," said the Chinese Sheking, "she sleeps on the ground ; she is clothed with a wrapper ; she plays with a tile ; she is incapable either of evil or of good." [Shi jing]. 1838 Journal The heart of Christianity is the heart of all philosophy. It is the sentiment of piety which Stoic & Chinese, Mahometan & Hindoo labor to awaken. 1838 Journal In order to present the bare idea of virtue, it is necessary that we should go quite out of our circumstance & custom, else it will be instantly confounded with the poor decency & inanition, the poor ghost that wears its name in good society. Therefore it is that we fly to the pagans & use the name & relations of Socrates, of Confucius, Menu, Zoroaster ; not that these are better or as good as Jesus & Paul, but because th3ey are good algebraic terms not liable, to confusion of thought like those we habitually use. 1838 Letter, Oct. 1838, discussed the religious literature of Germany and Chinese writing. 1838 Journal The only speech will at last be action, such as Confucius describes the speech of God. 1838-1842 Early lectures, vol. 3 (1838-1842). I may even say that not only in idea of the race but in actual history the emerging of each rare individual of a finished man always speaks to us a language of admonition & Hope. That wonderful sympathy & attraction which we find in each great man by which we prefer one eminent individual to nations of Chinese & Indians what does it say but this that we have n inextinguishable conviction that the powers which he was permitted to unfold he folded in us. 1840 Thoughts on modern literature. In : Dial ; vol. 1, no 2 (Oct. 1840). When one of these grand monads is incarnated whom Nature seems to design for eternal men and draw to her bosom, we think that the old weariness of Europe and Asia, the trivial forms of daily life will now end, and a new morning break on us all. Of the perception now fast becoming a conscious fact, — that there is One Mind, and that all the powers and privileges which lie in any, lie in all; that I as a man may claim and appropriate whatever of true or fair or good or strong has anywhere been exhibited; that Moses and Confucius, Montaigne and Leibnitz are not so much individuals as they are parts of man and parts of me, and my intelligence proves them my own, — literature is far the best expression. 1840 Journal What is the State ? The Hero is the State : The Soul should legislate, Postponing still the measure to the man ; One sage outweighs all China and Japan. 1841 Essays. (Boston : J. Munroe and Co., 1841). I. History The Chinese pagoda is plainly a Tartar tent. The Indian and Egyptian temples still betray the mounds and subterranean houses of their forefathers… I believe in Eternity. I can find Greece, Asia, Italy, Spain, and the Islands, -- the genius and creative principle of each and of all eras in my own mind. IV. Spiritual laws It is a Chinese wall which any nimble Tartar can leap over. It is a standing army, not so good as a peace. It is a graduated, titled, richly appointed empire, quite superfluous when town-meetings are found to answer just as well. Can a cook, a Chiffinch, an Iachimo be mistaken for Zeno or Paul? Confucius exclaimed, -- "How can a man be concealed! How can a man be concealed!" VIII. Heroism The first step of worthiness will be to disabuse us of our superstitious associations with places and times, with number and size. Why should these words, Athenian, Roman, Asia, and England, so tingle in the ear? Where the heart is, there the muses, there the gods sojourn, and not in any geography of fame. XII. Art Now that which is inevitable in the work has a higher charm than individual talent can ever give, inasmuch as the artist's pen or chisel seems to have been held and guided by a gigantic hand to inscribe a line in the history of the human race. This circumstance gives a value to the Egyptian hieroglyphics, to the Indian, Chinese, and Mexican idols, however gross and shapeless. 1841 Journal Confucius/Chinese classic : Hea Lun being just one of the many subsections into which Collie's work is divided. With his increasing acquaintance with Confucianism, he saw more wisdom and greatness in the Chinese philosopher. Confucius found himself secure in his position as one of the ethical and contemplative geniuses of the Orient whose all-embracing apophthegms are like the profound moments of heavenly life. 1841 Journal Chang Tsoo & Kee Neih retired from the state to the fields on account of misrule & showed their displeasure at Confucius who remained in the world. Confucius sighed & said ; 'I cannot associate with birds & beasts. If I follow not men whom shall I follow ? If the world were in possession of right principles, I should not seek to change it'. 1841 Journal I find an analogy also in the Asiatic sentences to this fact of life. The Oriental genius has no dramatic or epic turn, but ethical, contemplative, delights in Zoroastrian oracles, in Vedas, & Menu & Confucius. These embracing apophthegms are like these profound moments of the heavenly life. 1841 Journal All your learning of all literatures and states of society, Platonistic, Calvinistic, English or Chinese, would never enable you to anticipate one thought or expression. 1841 The Conservative : a lecture delivered at the Masonic Temple, Boston, December 9, 1841. I understand well the respect of mankind for war, because that breaks up the Chinese stagnation of society, and demonstrates the personal merits of all men. 1841 Man the reformer : a lecture read before the Mechanics' Apprentices' Library Association, Boston, January 25, 1841. The women fought like men, and conquered the Roman men. They were miserably equipped, miserably fed. They were Temperance troops. There was neither brandy nor flesh needed to feed them. They conquered Asia, and Africa, and Spain, on barley. 1842 The transcendentalist : a lecture read at the Masonic Temple, Boston, Jan. 1842. The oriental mind has always tended to this largeness. Buddhism is an expression of it. The Buddhist who thanks no man, who says, "do not flatter your benefactors," but who, in his conviction that every good deed can by no possibility escape its reward, will not deceive the benefactor by pretending that he has done more than he should, is a Transcendentalist. 1842 Journal Naming, yes, that is the office of the newspapers of the world, these famous editors from Moses, Homer, Confucius, and so on, down to Goethe and Kant : the y name what the people already done, and the thankful people say, "Doctor, 't is a great comfort to know the disease whereof I die". 1843 Journal : The reformer (after the Chinese). Emerson supped up the Confucian idea into two paragraphs : There is a class whom I call the thieves of virtue. They are those who mock the simple & sincere endeavourers after a better way of life, & say, these are pompous talkers ; but when they come to act, they are weak, nor do they regard what they have said. These mockers are continually appealing to the ancients. And they say, Why make ourselves singular ? Let those who are born in this age, act as men of this age. – Thus they secretly obtain the flattery of the age. The inhabitants of the village & of the city, all praise them. Wherever they go they are attentive & generous. If you would blame them, there is nothing to lay hold of. They accord with prevailing customs & unite with a polluted age. They appear faithful & sincere, & act as if sober & pure. The multitude all delight in them but they confuse virtue. Chinese reformer. Chin Seang praised Heu Tsze to Mencius as a prince who taught and exemplified a righteous life. A truly virtuous prince, he added, will plough along with his people, and while he rules will cook his own food. Mencius. Does Heu Tsze sow the grain which he eats ? Seang. Yes. M. Does Heu Tsze weave cloth and then wear it ? S. No: Heu Tsze wears coarse hair-cloth. M. Does Heu Tsze wear a cap ? S. Yes. M. What sort of a cap ? S. A coarse cap. M. Does he make it himself? S. No : he gives grain in exchange for it. M. Why doesn't he make it himself? S. It would be injurious to his farming. M. Does he use earthenware in cooking his victuals, or iron utensils in tilling his farm ? S. Yes. M. Does he make them himself? S. No, he gives grain in barter for them. M. Why does not Heu Tsze act the potter, and take everything from his own shop he wants to use ? Why should he be in the confused bustle exchanging articles with the mechanics ? He is not afraid of labor, surely ? S. The work of the mechanic and that of the husbandman ought not to be united. M. Oh, then the government of the Empire and the labor of the husbandman are the only employments that ought to be united. Were every man to do all kinds of work, it would be necessary that he should first make his implements, and then use them : thus all men would constantly crowd the roads. Some men labor with their minds, and some with bodily strength. Those who labor with their strength are ruled by men. Those who are governed by others, feed others. This is a general rule under the whole heavens. [The Chinese Classical Work…, 1828, “Shang Mung”, pp. 78-79]. Mencius proceeds to instance Yu, who, after the deluge, was eight years abroad directing the opening of channels to let off the inundation into the sea, and the burning of forests and marshes to clear the land of beasts of prey, so that he had no time to go home even, but passed his own door repeatedly without entering; and asks if he had leisure for husbandry, if he had been inclined? Yu and Shun employed their whole minds in governing the Empire, yet they did not plough the fields. The antagonist urges again the leveling principles of Tsze, - saying that if these were followed, there would not be two market prices, nor any deceit in the country. Cloth of the same length would be of the same price. &c &c. Mencius replies ; Things are naturally unequal in value. Afterwards the defender of Tsze adduces for praise the (ex) behavior of Chung as an example of moderation (the highest virtue). Was not, he says Chin Chung Tsze a moderate scholar ? When in Ling, he was three days without food, till his ear heard not, nor did his eye see. On the side of the well was a Le (a sort of plum), which the Tsaou had more than half eaten : he crawled to it, attempted to eat it, &, after three efforts, managed to swallow it, after which his ear heard & his eye saw. Mencius replied ; I must consider Chung as chief among the scholar of Tsze, but I cannot deem him moderate. Were he to act up to his own principles, he ought to become an earthworm. Then he might be considered moderate. The worm above eats dry earth, & below, drinks muddy water. Was the house which Chung lived in built by Pih E (a sage) or by Taou Chih, (a robber some say) ? Was the grain he eat sown by Pih E. or by Taou Chih ? This he could not know. What (injury) harm can be in that ? said the other. He made shoes, & his wife prepared hemp, & gave these in exchange for food. Chung's brother had ten thousand chung of salary. He deemed it unjust, & would not eat of it. He considered his brother's house unjust, & would not live in it. He avoided his (mother) brother, left his mother, & dwelt in Woo Ling. Having afterwards returned, some one presented a live goose to his brother, on seeing which he gathered up his brows, & said, Why use that crackling thing ? Another day his mother killed this same goose, & gave it him to eat. His brother happening to come in, said, 'You are eating the flesh of that cackling thing'. On which he went out, & spewed out what he had eaten. Had he become an earthworm, then would he have acted up to his own tenets ? Yang taught that we should love ourselves only, Mih taught that we should love all men alike. Confucius taught the law of the Golden Mean, Tsze taught not to be dependent on any other. 1843 Letter to Margaret Fuller, June 1843. I have the best of Chinese Confucian books lately, an octavo published at Malacca, in English. Much of it is th4e old Confucius more fully rendered ; but the book of Mencius is fully new to me, and in its quiet sunshine a dangerous foil to Carlyle's stormlights. 1843 Journal There is nothing in history to parallel the influence of Jesus Christ. The Chinese books say of Wen Wang on of their kings "From the west from the east from the south from the north there was not one thought not brought in subjection to him". This can be more truly said of Jesus than of any mortal. 1843 Journal. The Chinese are as wonderful for their etiquette as the Hebrews for their piety. 1843 Journal My Chinese book does not forget to record of Confucius, that his nightgown was one length and a half of his body. 1843 Journal Chinese reformer ; Mencius ; Gonzalo's Kingdom. 1844 Essays : second series. (Boston : J. Munroe and Co., 1844). New England reformers (Lecture at Amory Hall) II. Experience The Chinese Mencius has not been the least successful in his generalization. "I fully understand language," he said, "and nourish well my vast-flowing vigor." -- "I beg to ask what you call vast-flowing vigor?" -- said his companion. "The explanation," replied Mencius, "is difficult. This vigor is supremely great, and in the highest degree unbending. Nourish it correctly, and do it no injury, and it will fill up the vacancy between heaven and earth. This vigor accords with and assists justice and reason, and leaves no hunger (or deficiency)." - III. Character The virtuous prince confronts the gods, without any misgiving. He waits a hundred ages till a sage comes, and does not doubt. He who confronts the gods, without any misgiving, knows heaven ; he who waits a hundred ages until a sage comes, without doubting, know men. Hence the virtuous prince moves and for ages shows empire the way. [Mencius]. Confucius said one day to Ke Kang: "Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The grass must bend, when the wind blows across it." Ke Kang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, "If you, sir, were not covetous, although you should reward them to do it, they would not steal." A completed nation will not import its religion. Duty grows everywhere, like children, like grass ; and we need not go to Europe or to Asia to learn it… I find it more credible, since it is anterior information, that one man should know heaven, as the Chinese say, than that so many men should know the world… The sentiment, of course, is the judge and measure of every expression of it, - measures Judaism, Stoicism, Christianity, Buddhism, or whatever philanthropy, or politics, or saint, or seer pretends to speak in its name… Men may well come together to kindle each other to virtuous living. Confucius said, "If in the morning I hear of the right way, and in the evening lie, I can be happy." IV. Manners It is easy to push this deference to a Chinese etiquette; but coolness and absence of heat and haste indicate fine qualities. A gentleman makes no noise: a lady is serene. 1844 Emancipation in the British West Indies : address delivered in concord on the anniversary of the emancipation of the negroes, in the British West Indies, Aug. 1, 1844. That of Asia Minor in poetry, music and arts ; that of Palestine in piety ; that of Rome in military arts and virtues, exalted by a prodigious magnanimity ; that of China and Japan in the last exaggeration of decorum and etiquette. 1844 The young American : a lecture read before the Mercantile Library Association, Boston, February 7, 1844. Public gardens, on the scale of such plantations in Europe and Asia, are now unknown to us. 1845 Journal. Yes ; but Confucius. Confucius, glory of the nations. Confucius, sage of the Absolute East, was a middle man. He is the Washington of philosophy, the Moderator, the Meden agan of modern history. 1845 Journal I should say again that the East loved infinity, & the West delighted in boundaries. 1846 Poems : Monadnoc Sparta's stoutness, Bethlehem's heart, Asia's rancor, Athens' art, Slowsure Britain's secular might, And the German's inward sight… Earth smiled with flowers, and man was born. Then Asia yeaned her shepherd race.. 1847 Journal Crier, call Pythagoras, Plato, Socrates, Aristotle, Proclus, Plotinus, Spinoza, Confucius and Menu, Kepler, Friar Bacon. 1848 Journal To me it looks as if a wise Frenchman should say to his country, Leave Pland and China and Oregon to themselves. 1850 Representative men : seven lecture. (Boston : Phillips, Sampson and Co., 1850). Uses of great men. We cannot read Plutarch without a tingling of the blood; and I accept the saying of the Chinese Mencius: "A sage is the instructor of a hundred ages. When the manners of Loo are heard of, the stupid become intelligent, and the wavering, determined." Our colossal theologies of Judaism, Christism, Buddhism, Mahometism, are the necessary and structural action of the human mind. Plato ; or, the philosopher. The mind of Plato is not to be exhibited by a Chinese catalogue, but is to be apprehended by an original mind in the exercise of its original power. In him the freest abandonment is united with the precision of a geometer… Such is the history of Europe, in all points; and such in philosophy. Its early records, almost perished, are of the immigrations from Asia, bringing with them the dreams of barbarians; a confusion of crude notions of morals and of natural philosophy, gradually subsiding through the partial insight of single teachers… The unity of Asia and the detail of Europe ; the infinitude of the Asiatic soul and the defining, result-loving, machine-making, surface-seeking, opera-going Europe – Plato came to join, and, by contact, to enhance the energy of each. 1851 The fugitive slave law : address to citizens of Concord, 3 May, 1851. Europe is little compared with Asia and Africa ; yet Asia and Africa are its ox and its ass. Europe, the least of all the continents, has almost monopolized for twenty centuries the genius and power of them all. 1852 Journal In Massachusetts, every twelfth man is a shoemaker ; tea-plant for China ; oranges for Spain ; coal for England ; wheat for Canada. 1855 Woman : a lecture read before the Woman's rights convention, Boston, Sept. 20, 1855. The action of society is progressive. In barbarous society the position of women is always low - in the Eastern nations lower than in the West. "When a daughter is born," says the Shiking, the old Sacred Book of China," she sleeps on the ground, she is clothed with a wrap-per, she plays with a tile ; she is incapable of evil or of good." And something like that position, in all low society, is the position of woman ; because, as before remarked, she is herself its civilizer. 1855 Journal Connais les ceremonies. Si tu en pénètres le sens, tu gouverneras un royaume avec la même facilité que tu regards dans ta main. Confucius. 1855 Journal Confucius on ceremony. 1855 Journal Shake off from your shoes the dust of Europe and Asia. 1856 English traits. (Boston : Phillips, Sampson, and Co., 1856). III. Land The Russian in his snows is aiming to be English. The Turk and Chinese also are making awkward efforts to be English… As America, Europe, and Asia lie, these Britons have precisely the best commercial position in the whole planet, and are sure of a market for all the goods they can manufacture. V. Ability The English trade does not exist for the exportation of native products, but on its manufactures, or the making well every thing which is ill made elsewhere. They make ponchos for the Mexican, bandannas for the Hindoo, ginseng for the Chinese, beads for the Indian, laces for the Flemings, telescopes for astronomers, cannons for kings. IX. Cockayne The same insular limitation pinches his foreign politics. He sticks to his traditions and usages, and, so help him God! he will force his island by-laws down the throat of great countries, like India, China, Canada, Australia, and not only so, but impose Wapping on the Congress of Vienna, and trample down all nationalities with his taxed boots… I suppose that all men of English blood in America, Europe, or Asia, have a secret feeling of joy that they are not French natives. XVI Stonehenge. For the science, he had, if possible, even less tolerance, and compared the savans of Somerset House to the boy who asked Confucius "how many stars in the sky?" Confucius replied, "he minded things near him:" then said the boy, "how many hairs are there in your eyebrows?" Confucius said, "he didn't know and didn't care." [Zitat von Thomas Carlyle]. 1856 Journal But the others (those wise hermits), who speak from their thought, speak from the deep heart of men, from a far wide public, the public of all sane and good men, from a broad humanity : and Greek and Syrian, Parthian and Chinese, Cherokee and Kanaka, hear them speaking in their own tongue. 1856 Journal Well, in England and in America there is the widest difference of altitude between the culture of their scholars and that of the Germans, and here are in America a nation of Germans living with the Organon of Hegel in their hands, which makes the discoveries and thinking of the English and American look of a Chinese narrowness, and yet, good easy dunces that we are, we never suspect our inferiority. 1859 Well, when India was explored, and the wonderful riches of Indian theologie literature found, that dispelled once for all the dream about Christinanity being the sole revelation, - for, here in India, there in China, were the same principles, the same grandeurs, the like depths, moral and intellectual. 1859 Art and criticism : lecture 13 April 1859 at the Music Hall Boston. The Chinese have got on so long with their solitary Confucius and Mencius ; the Arabs with their Mahomet; the Scandinavians with their Snorre Sturleson; and if the English island had been larger and the Straits of Dover wider, to keep it at pleasure a little out of the imbroglio of Europe, they might have managed to feed on Shakspeare for some ages yet; as the camel in the desert is fed by his humps, in long absence from food… He [George Borrwo] therefore mastered the patois of the gypsies, called Romany, which is spoken by them in all countries where they wander, in Europe, Asia, Africa. 1860 The conduct of life. (Boston : Ticknor and Fields, 1860). I Fate Mahometan and Chinese know what we know of leap-year, of the Gregorian calendar, and of the precession of the equinoxes. 1860 Reading. Laurence Oliphant, Narrative of the Earl of Elgin’s Mission to China. "The two mandarins (namely, Pihkwei and the Tartar General) were in full official costume, and retained throughout that chamred and delighted manner, which a Chinaman always puts on when he is powerless and alarmed. " When Lord Elgin put these two captured officials into temporary office again, after the taking of Canton. 1862 Journal. Correctness The Englishman in China, seeing a doubtful dish set before him inquired, "Quack-quack?" The Chinese replied, "Bow-wow". 1862 The emancipation proclamation : an address delivered in Boston in Sept. 1862. "Better is virtue in the sovereign than plenty in the season," say the Chinese. 1862 Perpetual forces : delivered on 18 Nov. 1862 before the Parker Fraternity, Boson. Certain thoughts, certain observations, long familiar to me in night-watches and daylights, would be my capital if I removed to Spain or China, or, by stranger translation, to the planet Jupiter or Mars, or to new spiritual societies. 1863 The wise Confucius. Sayings of Confucius. Confucius says, "Now all over the empire carriages have wheels of the same size, all writing is with the same characters ; and for conduct there are the same rules.” – Doctrine of the mean. (Confucius, apud Legge.) "Of their seeing and hearing, their thinking and revolving, their moving and acting, men all say, It is from Me. Every one thus brings out his self, and his smallness becomes known. But let the body be taken away, and all would be Heaven. How can the body be taken away ? Simply by subduing and removing that self-having of the Ego. This is the taking it away. That being done so wide and great as Heaven is, my mind is as wide and great, and production and transformation cannot be separated from me. Hence it is said, - how vast in his Heaven! " – Idem, note, vol. 1, p. 294. The text is, "Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he !" I am reading a better Pascal. "It is said in the Book of poetry, "Over her embroidered robe she puts a plain single garment." So it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and the way of the mean man to seek notoriety ; while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety ; while showing a simple negligence, yet to have his accomplishments recognized ; while seemingly plain, yet to be discriminating. He knows how what is distance lies in what is near, - whence the wind proceeds from, how what is minute becomes manifested." – Idem, vol. 1, p. 295. "In hewing an axe-handle, the patterns is not far off." We grasp one axe-handle to hew another. "Is virtue a thing remote ? I wish to be virtuous, and lo ! virtue is at hand." "If one's actions be previously determined, there will be no sorrow in connection with them. If principles of conduct be, the practice of them will be inexhaustible." "It is characteristic of entire sincerity to be able to foreknow. The indicifual possessed of complete sincerity is like a spirit." "The way of heaven and earth may be declared in a sentence : - They are without any doubleness, and so they produce things in a manner that is unfathombable. Heaven is a shining spot, yet sun, moon, stars, constellations, are suspended in it ; the earth is a handful of soil, but sustains mountains like Hwa and Yoh without feeling their weight, and contains rivers and seas without leaking away. " To the colleges : "Learning without Thought is labour lost ; Thought without Learning is perilous. The accomplished scholar is not a utensil." Here is an acute observation that belongs to "Classes of Men" : - "The Master said, The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous." "The superior man thinks of virtue ; the small man thinks of comfort." Culture. "It is from music that the finish is received." – Confucius. "The subjects on which the Master did not talk were – extraordinary things, feats of strength, disorder, and spiritual beings." – Legge, p. 65. He anticipated the speech of Socrates, and the Do as be done by, of Jesus. 1863 Authors or Books quoted or referred to in Journal for 1863 Confucius, Book of poetry, apud James Legge… The Wise Confucius…. Etc. S. 533-535… I justified to W---- yesterday Confucius’s speech about making money, lest he should rashly resign his position at Chicago… 1863 Journal It is with difficulty that we wont ourselves in the language of the Eastern poets, in the melodramatic life, as if one should go down to Lewis’s Wharf and find an ivory boat and a ping sea. He thinks he is at the opera. As, for example, in the Chinese Two Fair Cousins… Life is ideal; Death is to break up our styles. This the use of war, to shatter your porcelain dolls; to break up in a nation Chinese conservatism, death in life. 1863 Journal Confucius, his Doctrine of the Mean, Book of Poetry, 1864 Journal 'This is bad omen for England, that, in these years, her foreign policy is ignominious, that she plays a sneaking part with Denmark, with France, with Russia, with China, with America. 1865 Journal Vishnu Purana bear witness-Socrates, Zeno, Menu, Zertushi, Confucius, Rabia are as tender as St. Francis, St. Augustine, and St. Bernard. 1867 Progress of culture : address read before The Phi Beta Kappa Society at Cambridge [Mass.], July 18, 1867. But if these works still survive and multiply, what shall we say of names more distant, or hidden through their very superiority to their coevals, - names of men who have left remains that certify a height of genius in their several directions not since surpassed, and which men in proportion to their wisdom still cherish, - as Zoroaster, Confucius, and the grand scriptures, only recently known to Western nations, of the Indian Vedas, the Institutes of Menu, the Puranas, the poems of the Mahabarat and the Ramayana ?... Our towns are still rude, - the make-shifts of emigrants, - and the whole architecture tent-like, when compared with the monumental solidity of medieval and primeval remains in Europe and Asia. 1868 Speech at Banquet in honor of the Chinese Embassy, Boston, 1868. [Speech of Ralph Waldo Emerson at the banquet given by the City of Boston, August 21, 1868, to the Hon. Anson Burlingame, Envoy Extraordinary and Minister Plenipotentiary from China, and his associates, Chih Ta-Jin and Sun Ta-Jin, of the Chinese Embassy to the United States and the European powers. Mr. Emerson responded to the toast: "The union of the farthest East and the farthest West."] MR. MAYOR : I suppose we are all of one opinion on this remarkable occasion of meeting the embassy sent from the oldest Empire in the world to the youngest Republic. All share the surprise and pleasure when the venerable Oriental dynasty - hitherto a romantic legend to most of us - suddenly steps into the fellowship of nations. This auspicious event, considered in connection with the late innovations in Japan, marks a new era, and is an irresistible result of the science which has given us the power of steam and the electric telegraph. It is the more welcome for the surprise. We had said of China, as the old prophet said of Egypt, "Her strength is to sit still." Her people had such elemental conservatism that by some wonderful force of race and national manners, the wars and revolutions that occur in her annals have proved but momentary swells or surges on the pacific ocean of her history, leaving no trace. But in its immovability this race has claims. China is old, not in time only, but in wisdom, which is gray hair to a nation, or, rather, truly seen, is eternal youth. As we know, China had the magnet centuries before Europe ; and block-printing or stereotype, and lithography, and gunpowder, and vaccination, and canals ; had anticipated Linnus's nomenclature of plants ; had codes, journals, clubs, hackney coaches, and, thirty centuries before New York, had the custom of New Year's calls of comity and reconciliation. I need not mention its useful arts, - its pottery indispensable to the world, the luxury of silks, and its tea, the cordial of nations. But I must remember that she has respectable remains of astronomic science, and historic records of forgotten time, that have supplied important gaps in the ancient history of the western nations. Then she has philosophers who cannot be spared. Confucius has not yet gathered all his fame. When Socrates heard that the oracle declared that he was the wisest of men, he said, it must mean that other men held that they were wise, but that he knew that he knew nothing. Confucius had already affirmed this of himself: and what we call the GOLDEN RULE of Jesus, Confucius had uttered in the same terms five hundred years before. His morals, though addressed to a state of society unlike ours, we read with profit to-day. His rare perception appears in his GOLDEN MEAN, his doctrine of Reciprocity, his unerring insight, - putting always the blame of our misfortunes on ourselves ; as when to the governor who complained of thieves, he said, " If you, sir, were not covetous, though you should re-ward them for it, they would not steal." His ideal of greatness predicts Marcus Antoninus. At the same time, he abstained from paradox, and met the ingrained prudence of his nation by saving always, " Bend one cubit to straighten eight." China interests us at this moment in a point of politics. I am sure that gentlemen around me bear in mind the bill which the Hon. Mr. Jenckes of Rhode Island has twice attempted to carry through Congress, requiring that candidates for public offices shall first pass examinations on their literary qualifications for the same. Well, China has preceded us, as well as England and France, in this essential correction of a reckless usage ; and the like high esteem of education appears in China in social life, to whose distinctions it is made an indispensable passport. It is gratifying to know that the advantages of the new intercourse between the two countries are daily manifest on the Pacific coast. The immigrants from Asia come in crowds. Their power of continuous labor, their versatility in adapting themselves to new conditions, their stoical economy, are unlooked-for virtues. They send back to their friends, in China, money, new products of art, new tools, machinery, new foods, etc., and are thus establishing a commerce without limit. I cannot help adding, after what I have heard to-night, that I have read in the journals a statement from an English source, that Sir Frederic Bruce attributed to Mr. Burlingame the merit of the happy reform in the relations of foreign governments to China. I am quite sure that I heard from Mr. Burlingame in New York, in his last visit to America, that the whole merit of it belonged to Sir Frederic Bruce. It appears that the ambassadors were emulous in their magnanimity. It is certainly the best guaranty for the interests of China and of humanity. 1868 Journal Can anyone doubt that if the noblest saint among the Buddhists, the noblest Mahometan, the highest Stoic of Athens, the purest and wisest Christian, Menu in India, Confucius in China, Spinoza in Holland, could somewhere meet and converse together, they would all find themselves of one religion, and all would find themselves denounced by their own sects, and sustained by these believed adversaries of their sects ? 1868 Journal. Revolutions. When I see the Japanese building a steam navy, and their men of rank sending children to America for their education, the Chinese, instead of stoning an ambassador if he steps out of the walls of Canton, now choosing Mr. Burlingame as their ambassador to Western courts… 1868 Greatness : an address before the Amherst Social Union. This day-labor of ours, we confess, has hitherto a certain emblematic air, like the annual ploughing and sewing of the Emperor of China… Who can doubt the potency of an individual mind, who sees the shock given to torpid races---torpid for ages -- by Mahornet; a vibration propagated over Asia and Africa? What of Menu? What of Buddha? of Shakspeare? of Newton? of Franklin? 1870 Society and solitude : twelve chapters. (Boston : Fields, Osgood & Co., 1870). II Civilization Each nation grows after its own genius, and has a civilization of its own. The Chinese and Japanese, though each complete in his way, is different from the man of Madrid or the man of New York. VII Works and days Nature loves to cross her stocks, - and German, Chinese, Turk, Russ and Kanaka were putting out to sea,' and intermarrying race with race ; and commerce took the hint, and ships were built capacious enough to carry the people of a county.' VIII Books After the Hebrew and Greek Scriptures, which constitute the sacred books of Christendom, these are, the Desatir of the Persians, and the Zoroastrian Oracles ; the Vedas and Laws of Menu ; the Upanishads, the Vishnu Purana, the Bhagvat Geeta, of the Hindoos; the books of the Buddhists ; the Chinese Classic, of four books, containing the wisdom of Confucius and Mencius.' … As whole nations have derived their culture from a single book, - as the Bible has been the literature as well as the religion of large portions of Europe ; as Hafiz was the eminent genius of the Persians, Confucius of the Chinese, Cervantes of the Spaniards ; so, perhaps, the human mind would be a gainer if all the secondary writers were lost, - say, in England, all but Shakspeare, Milton and Bacon,-through the profounder study so drawn to those wonderful minds… The missionary must be carried by it, and find it there, or he goes in vain. Is there any geography in these things ? We call them Asiatic, we call them primeval ; but perhaps that is only optical, for Nature is always equal to herself, and there are as good eyes and ears now in the planet as ever were. Only these ejaculations of the soul are uttered one or a few at a time, at long intervals, and it takes millenniums to make a Bible. XI Success Thus we do not carry a counsel in our breasts, or do not know it; and because we cannot shake off from our shoes this dust of Europe and Asia, the world seems to be born old, society is under a spell, every man is a borrower and a mimic, life is theatrical and literature a quotation; and hence that depression of spirits, that furrow of care, said to mark every American brow. 1870 Journal Confucius and Menu had a deeper civilization than Paris or London. 1871 Journal The superior man thinks of virtue, the small man thinks of comfort. Confucius. 1875 Letters and social aims. (Boston : J. R. Osgood, 1875). Poetry and imagination As soon as a man masters a principle, and sees his facts in relation to it, fields, waters, skies, offer to clothe his thoughts in images. Then all men understand him : Parthian, Mede, Chinese, Spaniard, and Indian hear their own tongue. Social aims. Why have you statues in your hall, but to teach you that, when the door-bell rings, you shall sit like them. "Eat at your table as you would eat at the table of the king," said Confucius… The old Confucius in China admitted the benefit, but stated the limitation : "If the search for riches were sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love."… Resources We have seen China opened to European and American ambassadors and commerce ; the like in Japan : our arts and productions begin to penetrate both. As the walls of a modern house are perforated with water-pipes, sound-pipes, gas-pipes, heat-pipes, so geography and geology are yielding to man's convenience, and we begin to perforate and mould the old ball, as a carpenter does with wood… The disgust of California has not been able to drive nor kick the Chinaman back to his home; and now it turns out that he has sent home to China American food and tools and luxuries, until he has taught his people to use them, and a new market has grown up for our commerce. The emancipation has brought a whole nation of negroes as customers to buy all the articles which once their few masters bought, and every manufacturer and producer in the North has an interest in protecting the negro as the consumer of his wares. Quotation and originality The Patent-Office Commissioner knows that all machines in use have been invented and re-invented over and over; that the mariner's compass, the boat, the pendulum, glass, movable types, the kaleidoscope, the railway, the power-loom, etc., have been many times found and lost, from Egypt, China, and Pompeii down; and if we have arts which Rome wanted, so also Rome had arts which we have lost ; that the invention of yesterday of making wood indestructible by means of vapor of coal-oil or paraffine was suggested by the Egyptian method which has preserved its mummy-cases four thousand years… Now shall we say that only the first men were well alive, and the existing generation is invalided and degenerate ? Is all literature eavesdropping, and all art Chinese imitation ? Persian poetry. Enwerl. Body and soul. "A painter in China once painted a hall ;- Such a web never hung on an emperor's wall ;- One half from his brush with rich colors did run, The other he touched with a beam of the sun ; So that all which delighted the eye in one side, The same, point for point, in the other replied. "In thee, friend, that Tyrian chamber is found ; Thine the star-pointing roof, and the base on the ground : Is one half depicted with colors less bright? Beware that the counterpart blazes with light!" Inspirations The legends of Arabia, Persia and India are of the same complexion as the Christian. Socrates, Menu, Confucius, Zertusht, -- we recognize in all of them this ardor to solve the hints of thought. 1878 The sovereignty of ethics. In : North American review ; vol. 10, no 12 (1878). If I miss the inspiration of the saints of Calvinism, or of Platonism, or Buddhism, our times are not up to theirs, or, more truly, have not yet their own legitimate force. 1878 The fortune of the Republic : lecture delivered at the Old south church, Boston, March 30, 1878. They built great works and called their manufacturing village Etruria. Flaxman, with his Greek taste, selected and combined the loveliest forms, which were executed in English clay ; sent boxes of these as gifts to every court of Europe, and formed the taste of the world. It was a renaissance of the breakfast-table and china-closet. The brave manufacturers made their fortune. The jewellers imitated the revived models in silver and gold. 1894 Natural history of intellect & other papers. (Boston : Houghton, 1894). Concord walks I possess here all that I desire of the spoils of the East and the West, and, unless I am very much mistaken, what is far more beautiful than Babylonian robes, or vases of the Chinese. Here I learn what I teach. Boston Of these writers, of this spirit which deified them, I will say with Confucius, "If in the morning I hear of the right way, and in the evening die, I can be happy."	Document: Emerson, Ralph Waldo. Journals of Ralph Waldo Emerson ; with annotations : 1820-1876. Vol. 1-10. Ed. by Edward Waldo Emerson and Waldo Emerson Forbes. (Boston : Houghton Mifflin, 1909 / 1913). http://archive.org/details/journalsofralphw02emeruoft. http://www.kouroo.info/kouroo/transclusions/19/00DECADE/09/1909_RWEjournal_IX.pdf. (Eme5, Publication) Document: The Ralph Waldo Emerson Journals Digital Archive. 1904-1914 edition. Vol. 1 : http://www.perfectidius.com/Volume_1_1820-1824.pdf. Vol. 2 : http://www.perfectidius.com/Volume_2%20_1825-1832.pdf. Vol. 3 : http://www.perfectidius.com/Volume_3_1833-1835.pdf. Vol. 4 : http://www.perfectidius.com/Volume_4_1836-1838.pdf. Vol. 5 : http://www.perfectidius.com/Volume_5_1838-1841.pdf. Vol. 6 : http://www.perfectidius.com/Volume_6_1842-1844.pdf. Vol. 7 : http://www.perfectidius.com/Volume_7_1845-1848.pdf. Vol. 8 : http://www.perfectidius.com/Volume_8_1849-1855.pdf. Vol. 9 : http://www.perfectidius.com/Volume_9_1856-1863.pdf. Vo. 10 : http://www.perfectidius.com/Volume_10_1864-1876.pdf. (Eme27, Publication) Document: Emerson, Ralph Waldo. The complete works of Ralph Waldo Emerson. (Boston : Houghton, Mifflin and Co, 1904). RWE.org - The Complete http://ia700406.us.archive.org/31/items/cu31924020761023/cu31924020761023.pdf. I. Nature, Adresses & Lectures II. Essays I III. Essays II IV. Representative Men V. English Traits VI. Conduct of Life VII. Society and Soliturde VIII. Letters and Social Aims IX. Poems X. Lectures & Biographical Sketches XI. Miscellanies XII. Natural History of Intellect (Eme1, Publication) Document: Emerson, Ralph Waldo. The letters of Ralph Waldo Emerson : 1813-1881. Vol. 1-6. (New York, N.Y. : Columbia University Press, 1939). http://books.google.ch/books?id=EAai9yxHmD4C&pg=PA147&lpg=PA147&dq=edward+emerson+the+antiquity, +extent,+cultivation++empire+of+china&source=bl&ots=y13aXvz39S&sig= FPLvXS6_-gi-NVlFhTRO1HMWpWo&hl=de&sa=X&ei=aM9bUcjREIvo4Q SwkoC4Dg&ved=0CDQQ6AEwAQ#v=onepage&q=edward%20emerso%20the %20antiquity%2C%20extent%2C%20cultivation%20%20empire%20of%20china&f=false. (Eme3, Publication) Document: Emerson, Ralph Waldo. The journals and miscellaneous notebooks of Ralph Waldo Emerson : 1819-1882. Vol. 1-6. (Cambridge : Belknap Press of Harvard University Press, 1960-1982). http://books.google.ch/books/p/harvard?q=china&vid=ISBN9780674484504&hl=en_ US&ie=UTF-8&oe=UTF-8&redir_esc=y#v=snippet&q=china&f=false. http://books.google.ch/books?id=C7M9fa6yZSIC&pg=PA378&lpg=PA 378&dq=emerson+the+light+of+confuciu+goes+out+in+translation&source =bl&ots=zj3SrcOVkz&sig=FZrDxivwB40su5DwnZDh9KoyI2I&hl=de&sa=X&ei =odJbUdFG4eThBLyUgZAL&ved=0CDkQ6AEwAQ#v=onepage&q= emerson%20the%20light%20of%20confucius%20goes%20out%20in%20translation&f=false. (Eme4, Publication) Document: Qian, Mansu. Emerson and China : reflections on individualism. (Cambridge, Mass. : Harvard University, 1992). Diss. Harvard Univ., 1992. (Eme7, Publication) Document: Emerson, Ralph Waldo. The Complete Guide to the Life and Works of Ralph Waldo Emerson. RWE.org. http://www.rwe.org/comm/index.php?option=com_frontpage&Itemid=1. I. Nature, Adresses & Lectures II. Essays I III. Essays II IV. Representative Men V. English Traits VI. Conduct of Life VII. Society and Soliturde VIII. Letters and Social Aims IX. Poems X. Lectures & Biographical Sketches XI. Miscellanies XII. Natural History of Intellect (Eme2, Publication) Person: Emerson, Ralph Waldo
2	1822-1882	Ralph Waldo Emerson und China : Allgemein Quellen Abel-Rémusat, Jean-Pierre. L'invariable milieu, ouvrage morale Tséu-ssê [ID D1943]. The Chinese classical work commonly called the Four books. Transl. by David Collie. [ID D22647]. Iu-kiao-li, ou, Les deux cousines : roman chinois. Trad by Abel-Rémusat. [ID D5232]. Davis, John Francis. The Chinese [ID D2017]. Gérando, Joseph-Marie de. Histoire comparée des systèmes de philosophie, considérés relativement aux principes des connaissances humaines. (Paris : A. Eymery, 1822-1823). [Confucius]. [ID D29658]. Huc, Evariste Régis. Souvenirs d'un voyage dans la Tartarie, le Thibet et la Chine pendant les années 1844, 1845 et 1846 [ID D2107]. The She king or the book of poetry. Transl. by James Legge. Marshman, Joshua. The works of Confucius [ID D1909]. Marshman, Joshua. Dissertation on the characters and sounds of the Chinese language [ID D1908]. Oliphant, Laurence. Narrative of the Earl of Elgin's mission to China and Japan in the years 1857 [ID D2188]. Perry, M[atthew] C[albraith]. Narrative of the expedition of an American squadron to the China seas and Japan, performed in the years 1852, 1853, and 1854 [ID D4578]. The Phenix : a collection of old and rare fragments [ID D29682]. Ansom Burlingame Senator Charles Sumner sent Emerson Senate documents on Chinese correspondence. Sekundärliteratur 1930 Frederic Ives Carpenter : Chinese literature and Buddhism were the only two Oriental systems which Emerson did not wholly welcome. Buddhism epitomized for him the quietism of the East, and its passiveness. Chinese literature epitomized its formalism, and its lack of the progressive element. 1932 Arthur Christy : The tie that bound Emerson to Confucius was their common belief in the goodness of man. When the responsibilities of manhood were on his shoulders and when he faced economic necessities, he found, after browsing among his books, that Confucius could speak to his condition. The simplest exposition of further influence from the reading of the Confucian books is the most significant instances in the essays in which Confucian thought is apparent. Confucius gave Emerson moral corroboration of his observations on men – not the universe. 1944 Chang Chi-yun : Emerson took the personality of Confucius as an example of human greatness. The great man was he who embodied in himself to the highest degree the virtue, the vital force of the universe. Emerson was one of the first American to take the trouble to acquaint himself with the thought and civilization of the East. His interest in Chinese literature remained constant ; and so, to a high degree, he qualified himself to be the announcer and the interpreter of this 'New era'. 1956 Donald M. Murray : One of the more exotic facts about 19th-century American culture is that transcendental New England imported intellectual cargoes from the Orient. Scholars have several times weighed and gauged this philosophical freight, and Emerson received and assimilated certain Confucian ideas. This interest continued over many years. There is a remarkable analogy between the structure of written Chinese and Emerson's theory of language and poetry. The ideographs, as explained in the books of his own time, offer an illuminating parallel with the theories expresses in Nature and The poet. Emerson's belief in the special efficacy of words conveying hard, sharp images of things ; his preference for words denoting the simple and even 'mean' objects of ordinary life ; and his interest in compressed, succinct language, like that of proverbs. (Eme9) Wong Kin-yuen : Emerson's first impression that Confucianism was absolute, that it was inimical to the system of Western thinking, was gradually substituted by a better understanding of its real nature and spirit. As to Emerson himself, the transition had been made. Having learned to probe from within himself for solution, he was apt to grant substance to what was happening in this world. Thus it was Confucius' practical ethics which places a value of goodness done in this world that attracted Emerson. His interest in the Confucian classics incessantly grew. He came to recognize that Confucianism also had its progressiveness, it was Confucianism that inherited and fully developed the humanistic tendency. He sees in Mencius a way to break down the barrier between human nature and the divine decree. 1985 Chang Yao-hsin : Confucianism proved to be part of the inexhaustible source of human wisdom from which Emerson never tired of drawing. Another reason for Emerson's interest in Confucius is to be sought in the nature of his philosophy. He did not recognize the Chinese sage at once. He knew at first little or nothing about China and Confucius. The three points which Confucius made accord well with what Emerson was to say all his life, namely, the divine nature of man, the possibility of achieving perfection by being true to one's nature, and the important role of the great man in the culture of men in general. These are the areas where Confucius exerted some influence on Emerson. 1992 Qian Mansu : Although Confucianism, with its practical orientation, was not Emerson's favorite, He read the Confucian Four Books in several editions and quoted from them for almost a hundred times in various speeches and writings. The part of Confucianism that he most willingly accepted was the attitude towards moral principles and self-cultivation. Emerson appreciated Confucius as an outstanding individual and rejected China as a nation. His criticism was quite representative of the prevalent Western image of China of the time : an ancient society caught in stagnation and self-complacency, unable to walk out of her own past. Emerson was most critical of China for her despotic system and her lack of individualism. Emerson's understanding of religion far outreached Christianity. Although he did not deny God, religion to him has nothing to do with a personified God – God of tradition or God of rhetoric, nor anything to do with church, or doctrines and rituals. His interest in Asia covers many fields, including the Indian Vedas, Hinduism, Menu, Zoroaster, Persian poetry, and Confucianism. For a long time, Emerson had no direct knowledge of Oriental philosophy. His idea of the Orient came mainly from impression and intuition. But with the maturity of his own philosophy, his prejudice relaxed and his vision broadened. Interest in the East was part of his search for new sources of ideas in order to draw inspiration and arguments to reinforce his newly-built system. A long time Confucius was the only Chinese philosopher Emerson was familiar with. Later Mencius became known to him. But Laozi and Zhuangzi were never mentioned by him. Self-reliance is Emerson's most important teaching. He found in Mencius a fellow exponent of the principle. 2003 Chen, Li-jen : For Emerson, Confucius was the greatest thinker in Chinese history. Emerson clearly showed his respect and admiration for Confucius. He quoted the Sayings of Confucius and Mencius as illustrations of his ideas. He copied a passage from the Chinese Classics explaining well the action of Confucius into his Journals.	Document: Carpenter, Frederic Ives. Emerson and Asia. (Cambridge, Mass. : Harvard University Press, 1930). (Eme26, Publication) Document: Christy, Arthur. The Orient in American transcendentalism : a study of Emerson, Thoreau, and Alcott. (New York, N.Y. : Columbia University Press, 1932). S. 124, 126, 129. (THD16, Publication) Document: Chang, Chi-yun. The centenary celebration of Sino-American intellectual friendship : an address delivered before the Oriental Society of Harvard University on September 20, 1943. In : Far Eastern quarterly ; vol. 3, no 3 (1944). = Emerson and Confucius.In : Sino-American relations, vol. 1, no 3 (1975). (Eme29, Publication) Document: Murray, Donald M. Emerson's "Language as fossil poetry" : an analogy from Chinese. In : The New England quarterly ; vol. 29, no 2 (1956). http://www.jstor.org/stable/362184. (Eme9, Publication) Document: Wong, Kin-yuen. A passage to humanism : Chinese influence on Emerson. In Essays in commemoration of the golden jubilee of the Fung Ping Shan Library (1932-1982) : studies in Chinese librarianship, literature, language, history and arts. Ed. by Chan Ping-leung [et al.]. (Hong Kong : Fung Ping Shan Library of the University of Hong Kong, 1982). (Eme30, Publication) Document: Qian, Mansu. Emerson and China : reflections on individualism. (Cambridge, Mass. : Harvard University, 1992). Diss. Harvard Univ., 1992. S. 3-4, 66, 71, 78, 81, 180. (Eme7, Publication) Document: Chen, Li-jen. The concept of heaven in Confucianism and Emerson's transcendentalism. In : Intergrams ; vol. 4 (2033). http://ccsun.nchu.edu.tw/~intergrams/intergrams/042-051/042-051-chen.htm. (Eme6, Publication) Person: Emerson, Ralph Waldo
3	1838.1-2012	Henry David Thoreau und China : allgemein Quellen : Abel-Rémusat, Jean-Pierre. L'invariable milieu, ouvrage morale Tséu-ssê, en chinois et en manchou [ID D1943]. Huc, Evariste Régis. Souvenirs d'un voyage dans la Tartarie, le Thibet et la Chine pendant les années 1844, 1845 et 1846 [ID D2107]. Iu-kiao-li, ou, Les deux cousines : roman chinois. Trad by Abel-Rémusat. [ID D5232]. The Chinese classical work commonly called the Four books. Transl. by David Collie. [ID D22647]. Marshman, Joshua. The works of Confucius [ID D1909]. Pauthier, [Jean-Pierre] Guillaume. Les livres sacrés de l'Orient [ID D2040]. Les quatre livres de philosophie morale et politique de la Chine. Trad. du Chinois par G. Pauthier. [ID D2116]. Pfeiffer, Ida. A lday's voyage round the world [ID D2109]. Lao-tseu. Le Tao-te-king. Trad. par G. Pauthier. [Eventuelle Quelle]. Sekundärliteratur 1932 Arthur Christy : Thoreau read the Confucian books, probably just as much as Ralph Waldo Emerson, but he used them in his own way. His individuality and the eccentricity which baffled the practical Concord villagers was probably never illustrated to better advantage than in the selections from the Chinese books which he chose to quote. Thoreau seems never to have divorced his interest in nature from his reading of any scripture. His Confucian reading, considered alone, emphatically suggests this. He never tried to read mystical divinity into the Chinese ; he quoted them in connection with flora and fauna. 1972 Ch'en David T.Y. : To the student of Thoreau who is familiar with Chinese culture, Walden is similar to a traditional Chinese government, Confucian in form and Taoist in spirit, for the book is full of quotations from the Confucian books, while its ideas are essentially Taoist. 1984 Yao-hsin Chang : It was intensified by Thoreau's reading of Greek and European authors and the Hindoo philosophy, which exerted a good deal of influence on his thinking. What Confucius and Confucian classics had to capture his interest relates also chiefly to the perfection of men through self-development. Thoreau was of the opinion that the culture of the mind conduces to the happiness of the individual. He believed that all reform must come from within, and that when each individual referms himself, then the reformation of society will automatically follow. This essentially transcendental stance touched the quintessential Confucianism tangentially. 1988 Chen Chang-fang : For Thoreau, the Confucian canon, though gilded by the patina of antiquity, still preserves immutable wisdom, a wisdom that captivated him all his life. In addition, Thoreau seems to imply that he is attracted by the practical way of morality as subtly inculcated in the Confucian teachings. 2004 Cheng Aimin : Thoreau's contact with nature fascinates present-day urban reader in China as it does in the West. Many Chinese critics expressed their ideas about Thoreau's contact with nature and life at Walden. Since the 1990s Chinese scholars and critics begun to study Thoreau's ecological ideas. The Chinese concept of nature in Walden lead the Chinese to reevaluate his contribution to an American philosophy of nature. 2009 Ma Junhong : Henry David Thoreau, who was ignored and dismissed by his contemporaries, now has become a global figure as the saint and pioneer of environmental protection. Thoreau inquired into the rationality of science and technology, recognized the exploitation of life under the guidance of rationality and objected to the material culture in which people's lives were eroded and degraded. He tried to find an ideal solution to the crises of natural ecology and spiritual ecology of human beings. China could derive some enlightenment from Thoreau's life philosophy. First, it stimulates us to rediscover and reinterpret the Chinese classics, which have been ignored I the past 100 years, and to find our own eco-wisdom. Second, it forces us to reflect on the development of China's modernization. In Thoreau's opinion, a true life should be full of vivacity, growth and vitality. It involves perception of life, natural growth of the organism and active creation of living things and everlasting vigor and fertility of the world. Nature's exuberancy aroused Thoreau's life consciousness. Therefore, he sought to gain it through life experience in nature. He not only showed his love and concern for nature, but also showed his great solicitude for the human being. China has also encountered the problem in the process of its modernization. Thoreau's ideas could give China some insight from the perspective of culture and reflection on modernization. Thoreau's critiques on industrial civilization can still provide warning to China's modernization. It seems that the conflict he predicted between man and nature brought about by industrial civilization is impossible to avoid. China has focused its development strategy on economic construction and taken the conflict between growing material and cultural needs and backward social production as the principal contradiction since 1978. Therefore, it is the aim for China to develop the productive forces vigorously and promote the Chinese modernization as rapidly as possible. Development is no doubt the central theme of China. China has begun to recognize the ecological problems and is trying to develop in an all-round, coordinated and sustainable manner. Thoreau's cosmological beliefs of life embodied in his work remind us of the eco-wisdom in ancient Chinese philosophy. He took nature as man and liked to have dialogues with nature without any prejudice. While Thoreau who was enlightened by the ancient Chinese philosophy had a great influence on American nature writing, his ideas about nature have rich ecological meaning and have become the symbol of non-anthropocentric environment ethics now. His representative book Walden has become a classic, which continues to influence more and more people to devote themselves to environmental protection. Many scholars begin to make systematic studies on the ancient Chinese ecological thought, rediscovering and reinterpreting the ecological ideas of Confucianism, Taoism and Buddhism. 2009 Yang Jincai : There are three different stages as regards the Chinese projections of Thoreau. The first stage from the 1920s to 1949 marks China's burgeoning interest in the American writer featured by a passion for Western literature as both cultural and intellectual nourishment. The second is mainly a period of ideological appraisals from 1949 to 1977 in which Thoreau is regarded as a champion of democracy and a critic of American capitalist civilization. The third one is known as the multiple approach period from 1978 onwards in which Thoreau studies has flourished and continues to grow in China. Focused discussions have revealed the following: (1) comparative approaches have been made into the Chinese elements in the formation of Thoreau's notion of civilization and views of Nature; (2) critical attention has been drawn on Thoreau's political thought and ecological awareness, rendering a multitude of interpretations both textually and theoretically; and (3) further discussions focus primarily on Thoreau's personal conduct raising a question of how to appraise Thoreau's withdrawal from society and giving rise to an ambiguous identity of Thoreau.	Document: Christy, Arthur. The Orient in American transcendentalism : a study of Emerson, Thoreau, and Alcott. (New York, N.Y. : Columbia University Press, 1932). S. 195. (THD16, Publication) Document: Cady, Lyman V. Thoreau's quotations from the Confucian books in Walden. In : American literature ; vol. 33, no 1 (March 1961). (THD11, Publication) Document: Chen, Chang-fang. Thoreau’s orientalism : Chinese thought in Walden. In : Tamkang review ; vol. 18, nos 1-4 (1987-1988). (THD34, Publication) Document: Cheng, Aimin. Thoreau's Walden in the Global Community. In : The Concord Saunterer (2004). http://www.thoreausociety.org/__activities/cs/global/ChengAiminHuangYou.pdf. (THD54, Publication) Document: Ma, Junhong. Life and love : Thoreau's life philosophy on man and nature in the age of industrialization. In : Neohelicon ; vol. 36, no 2 (2009). http://link.springer.com/content/pdf/10.1007%2Fs11059-009-0008-2.pdf. (THD70, Publication) Document: Yang, Jincai. Chinese projections of Thoreau and his "Walden's" influence in China. In : Neohelicon ; vol. 36 (2009). http://link.springer.com/content/pdf/10.1007%2Fs11059-009-0006-4. (THD13, Publication) Person: Thoreau, Henry David
4	1854	Thoreau, Henry David. Walden ; or, Life in the woods [ID D29692]. 1. Economy 1-A I would fain say something, not so much concerning the Chinese and Sandwich Islanders as you who read these pages, who are said to live in New England; something about your condition, especially your outward condition or circumstances in this world, in this town, what it is, whether it is necessary that it be as bad as it is, whether it cannot be improved as well as not. The ancient philosophers, Chinese, Hindoo, Persian, and Greek, were a class than which none has been poorer in outward riches, none so rich in inward. We know not much about them. Confucius said, "To know that we know what we know, and that we do not know what we do not know, that is true knowledge." [Confucius, Analects]. 1-B I have always endeavored to acquire strict business habits; they are indispensable to every man. If your trade is with the Celestial Empire, then some small counting house on the coast, in some Salem harbor, will be fixture enough. (Massachusetts began trading with China in the 1780's). When Madam Pfeiffer, in her adventurous travels round the world, from east to west, had got so near home as Asiatic Russia, she says that she felt the necessity of wearing other than a travelling dress, when she went to meet the authorities, for she "was now in a civilized country, where ... people are judged of by their clothes." [Ida Pfeiffer, A lady's voyage around the world]. 1-D As for your high towers and monuments, there was a crazy fellow once in this town who undertook to dig through to China, and he got so far that, as he said, he heard the Chinese pots and kettles rattle; but I think that I shall not go out of my way to admire the hole which he made. Many are concerned about the monuments of the West and the East — to know who built them. For my part, I should like to know who in those days did not build them — who were above such trifling. But to proceed with my statistics. 1-E Being a microcosm himself, he discovers — and it is a true discovery, and he is the man to make it — that the world has been eating green apples; to his eyes, in fact, the globe itself is a great green apple, which there is danger awful to think of that the children of men will nibble before it is ripe; and straightway his drastic philanthropy seeks out the Esquimaux and the Patagonian, and embraces the populous Indian and Chinese villages; and thus, by a few years of philanthropic activity, the powers in the meanwhile using him for their own ends, no doubt, he cures himself of his dyspepsia, the globe acquires a faint blush on one or both of its cheeks, as if it were beginning to be ripe, and life loses its crudity and is once more sweet and wholesome to live. 2. Where I lived, and what I lived for They say that characters were engraved on the bathing tub of King Tching Thang to this effect: "Renew thyself completely each day; do it again, and again, and forever again." I can understand that. [Kommentar von Zengzi zu Da xue]. "Kieou-he-yu (great dignitary of the state of Wei) sent a man to Khoung-tseu to know his news. Khoung-tseu caused the messenger to be seated near him, and questioned him in these terms: What is your master doing? The messenger answered with respect: My master desires to diminish the number of his faults, but he cannot come to the end of them. The messenger being gone, the philosopher remarked: What a worthy messenger! What a worthy messenger!" [Confucius, Analects]. 5. Solitude We are the subjects of an experiment which is not a little interesting to me. Can we not do without the society of our gossips a little while under these circumstances — have our own thoughts to cheer us? Confucius says truly, "Virtue does not remain as an abandoned orphan; it must of necessity have neighbors." [Confucius, Analects]. "How vast and profound is the influence of the subtile powers of Heaven and of Earth!" "We seek to perceive them, and we do not see them; we seek to hear them, and we do not hear them; identified with the substance of things, they cannot be separated from them." "They cause that in all the universe men purify and sanctify their hearts, and clothe themselves in their holiday garments to offer sacrifices and oblations to their ancestors. It is an ocean of subtile intelligences. They are everywhere, above us, on our left, on our right; they environ us on all sides." [Confucius, The doctrine of the mean]. 8. The village "You who govern public affairs, what need have you to employ punishments? Love virtue, and the people will be virtuous. The virtues of a superior man are like the wind; the virtues of a common man are like the grass; the grass, when the wind passes over it, bends." [Confucius, Analects]. 11. Higher laws "The soul not being mistress of herself," says Thseng-tseu, "one looks, and one does not see; one listens, and one does not hear; one eats, and one does not know the savor of food." He who distinguishes the true savor of his food can never be a glutton; he who does not cannot be otherwise. [Confucius, The great learning]. "That in which men differ from brute beasts," says Mencius, "is a thing very inconsiderable; the common herd lose it very soon; superior men preserve it carefully." 12. Brute neighbors I will just try these three sentences of Confutsee; they may fetch that state about again. I know not whether it was the dumps or a budding ecstasy. Mem. There never is but one opportunity of a kind. 17. Spring "A return to goodness produced each day in the tranquil and beneficent breath of the morning, causes that in respect to the love of virtue and the hatred of vice, one approaches a little the primitive nature of man, as the sprouts of the forest which has been felled. In like manner the evil which one does in the interval of a day prevents the germs of virtues which began to spring up again from developing themselves and destroys them. After the germs of virtue have thus been prevented many times from developing themselves, then the beneficent breath of evening does not suffice to preserve them. As soon as the breath of evening does not suffice longer to preserve them, then the nature of man does not differ much from that of the brute. Men seeing the nature of this man like that of the brute, think that he has never possessed the innate faculty of reason. Are those the true and natural sentiments of man?" [Mencius]. 18. Conclusion Only the defeated and deserters go to the wars, cowards that run away and enlist. Start now on that farthest western way, which does not pause at the Mississippi or the Pacific, nor conduct toward a wornout China or Japan, but leads on direct, a tangent to this sphere, summer and winter, day and night, sun down, moon down, and at last earth down too. Consider the China pride and stagnant self-complacency of mankind. The philosopher said: "From an army of three divisions one can take away its general, and put it in disorder; from the man the most abject and vulgar one cannot take away his thought." [Confucius, Analects]. Sekundärliteratur 1988 Chen Chang-fang : Thoreau undertook at Walden Pond the program of self-development that was remarkably similar to the one advocated in the Confucian Four books.	Document: Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). [Enthält Eintragungen über China]. http://thoreau.eserver.org/walden00.html. http://www.literaturepage.com/read/walden.html. (THD3, Publication) Document: Cady, Lyman V. Thoreau's quotations from the Confucian books in Walden. In : American literature ; vol. 33, no 1 (March 1961). (THD11, Publication) Person: Thoreau, Henry David
5	1909.1-1972	Ezra Pound and China : general Quellen : Binyon, Laurence. Chou king. Trad. De Séraphin Couvreur. [ID D2601]. Li ki ; ou, Mémoires sur les bienséances et les céremonies. Trad. de Séraphin Couvreur. [ID D2642]. Fenollosa, Ernest. The Chinese written character as a medium for poetry. Ed. by Ezra Pound. [ID D22141]. Giles, Herbert A. A history of Chinese literature [ID D7726]. Goullart, Peter. Forgotten kingdom [ID D3683]. Hare, William Loftus. Chinese egoism. In : The Egoist ; vol. 1, no 23 (1914). The Chinese classics. Transl. by James Legge. [ID D2212]. Pound übernimmt die übersetzerischen Grundlagen. Karlgren, Bernhard. Glosses on the Book of odes [ID D3516]. La Charme, Alexandre de. Confucii Chi-king : sive, liber carminum [ID D1988]. Mailla, Joseph-Anne-Marie de Moyriac de. Histoire générale de la Chine [ID D1868]. Mathews, R[obert] H[enry]. A Chinese-English dictionary [ID D8646]. Economic dialogues in ancient China. Ed. by Lewis Maverick [ID D29079]. Mori Kainan / Ariga Nagao. [On Chinese poetry]. Morrison, Robert. Morrison, Robert. A dictionary of the Chinese language [ID D1934]. Pauthier, [Jean-Pierre] Guillaume. Les livres sacrés de l'Orient [ID D2040]. Rock, Joseph : Monographs on the Naxi. [s. Rock]. [Wang, Youpu]. The sacred edict. With a translation of the colloquial rendering, notes and vocabulary by F[rederick] W[illiam] Baller [ID D10024]. Zhang, Tiemin. Chinese-English dictionary. (Shanghai : Commercial Press, 1933). [Correspondence with Chinese friends : About 400 letters, postcards, and telegrams in three Pound archives and three private collection.] Sekundärliteratur 1950 Hugh Gordon Porteus : Throughout the works of Ezra Pound one comes across references to Chinese literature, and to quotations from the Chinese classics – sometimes in English paraphrase, sometimes in Chinese character. Increasingly, since the first world war, Pound has busied himself with things Chinese. Constantly he has advocated the inclusion of Chinese language, poetry and (Confucian) doctrine in the English educational system. Pound's avowed ignorance of Chinese literature in general and of the Chinese language in particular makes only the more spectacular his singular achievements in these two field. What is remarkable about Pound's Chinese translations is that so often they do contrive to capture the spirit of their originals, even when, as quite often happens, they funk or fumble the letters. For Pound, the Chinese character is a mysterious and magical unknown quantity, which sets all his faculties vibrating at the highest pitch of excitement. His pseudo-sinology releases his latent clairvoyance, just as the pseudo-sciences of the ancients sometimes gave them a supernormal insight. A Chinese text serves Pound as a receipt for the elixir served a Chinese alchemist. The result is a phenomenon of psychometry abetted by aesthetics. 1953 Kenner, Hugh : Pound never translates 'into' something already existing in English. He has had both the boldness and resource to make a new form, similar in effect to that of the original, which permanently extends the bounds of English verse. Translation is for Pound somewhat easier than what is called 'original composition'. Many Poundian principles meet in the translator's act that the best of his translations exist in three ways, as windows into new worlds, as acts of homage, and as personae of Pound's. In the Cathay poems, Pound is at his best both as poet and as translator ; he is amazingly convincing at making the Chinese poet's world his own. 1955 Angela Jung Palandri : The redeeming feature in Pound is that even when his imagination runs wild, which is often does, he does not always go overboard by substituting the generally recognized meanings with the ones he draws out from the indeogramic analysis. Sinologists who dismiss Pound's translations as mere nonsense without a second thought actually betray their own limitations in scholarship and lack of imagination. For although apparently unorthodox and wild, Pound's interpretations are not as groundless as generally assumed. 1960 Winters, Yvor. In defence of reason. (London : Routledge, 1960). … the Chinese poets, like Pound, were primitive in their outlook, and dealt with the more obvious and uncomplicated aspects of experience ; but their outlook, though primitive, like Pound's, differed from Pound's in a richness and security of feeling within its limits – their subjects, though simple, were nevertheless more rich than any with which Pound has thus far dealt, and they lent themselves to the composition of poems longer than most which Pound has thus far attempted, so that he had an opportunity to explore the possibilities of the free verse which he had previously begun to employ whereas the Chinese translations are written in what is really 'a heavily cadenced prose that continually verges on verse without achieving it', the Cantos are written in a slow and heavily accentual verse, which at its best displays and extraordinary suavity and grace of movement. 1960 Rosenthal, M.L. A primer of Ezra Pound. (New York, N.Y. : Macmillan, 1960). The development of Pound's interest in Chinese poetry and thought, as well as his varied translations from the Chinese, is in itself an important subject. This interest, like every other to which he has seriously turned his attention, he has brought directly to bear on his own poetic practice and on his highly activistic thinking in general. 1964 Donald Davie : As for his [Pound's] contention that no Chinese can read Chinese characters without being aware of how they are built up out of pictorial metaphors, most authorities now appear to disagree with him. It is in any case something that can be neither proven nor disproven. Just as most speakers of English use the word 'discourse' without being aware of the metaphor of running about concealed in its etymology, so one concedes that a slow-witted Chinese, or a sharp-witted Chinese in a state of fatigue, would not register the pictorial metaphors in the Chinese he was reading. The argument can then be pushed further only by unprofitably speculating on what is the statistically normal degree of slow-wittedness or exhaustion among Chinese. 1970 Akiko Miyake : Confucianism always meant for Pound the idea of order which he found lacking in his understanding of European civilization and which is particularly indispensable for constructing his counterpart of Dante's cosmos for ascending from hell to paradise in his fictitious cosmos and thereby metaphorically liberating the Platonic essence of beauty and knowledge. The most impressive fact about Pound as a poet is the way he sacrificed anything for creating his poetic contemplation and his personal mystery. The vorticist movement, through which Pound succeeded in starting the Cantos, ruined his early reputation. The obscurity of the Cantos very much impeded his career as a poet, and finally his glorification of Mussolini's regime as a part of the manifestation of his ideal provoked his long imprisonment. It is not unlikely that writing the Cantos increased his mental disorder. One cannot determine for certain whether Pound's apotheosis of Confucianism was a cause or a symptom of his mental disorder. It is spectacular to contrast his Cantos, however, which steadily proceeded with their own kind of skill. His mental disorder advanced along with his exaltation of the Confucian order, till his pro-fascist broadcasting during the war invited catastrophe. Pound pointed out the defect of Platonism for an artist and offered a correction in his ideogramic method, which is probably the first correction of Platonism through Chinese influence in history. He presented a possible parallelism between the Sung Confucians' metaphysical interpretation of Confucian classics and Christian contemplation though he worked through the vague suggestions of the former that appeared in Pauthier's text. Particularly, his paralleling of Chinese history and the Eleusinian concept of the recurrence of life is a very interesting attempt to interpret Chinese culture within a basic pattern of anthropology common to any type of culture. 1976 Monika Motsch : Ezra Pound begeistert sich für Konfuzius aus folgenden Gründen : James Legge hält viele Passagen für unverständlich ; Arthur Waley entschuldigt sich im Vorwort seiner Übersetzung des Lun yu für die Trockenheit. Die konfuzianischen Schriften sind für Pound eine Lebensphilosophie, die Summer der Weisheit. Sie sind der Schlüssel zum guten Staat und der Beginn des Denkens. Wie Konfuzius lebte Pound in einer von Kriegen erschütterten Welt, wie Konfuzius war er ein grosser, suggestiver Lehrer. Wie dieser, pflegte Pound aus der Literatur früherer Zeiten zu zitieren. Am Ende des Canto XIII und 116 deutet er an, dass er sich als Nachfolger von Konfuzius betrachtet. Pound sieht in Konfuzius einen Philosophen, der 'ideogrammatisch' denkt, d.h. der die Dinge selbst in ihren Beziehungen zur Umwelt untersucht. In sich aufgenommen hat Pound die für die konfuzianische Philosophie charakteristische Vorstellung eines Kosmos, in dem Natur und menschliche Gemeinschaft in organischer Beziehung stehen. Er macht sie – in verwandelter Form – zu dem zentralen Leitgedanken seiner konfuzianischen Übersetzungen und der Cantos. Pound sieht die Natur, die konfuzianische Ethik und die Mythologie in einem grossen, ständig fortschreitenden Prozess, und diese Gedankenverbindung erwies sich für seine Konfuzius-Übersetzungen und vor allem für seine Cantos als sehr fruchtbar. Er betonte immer wieder, dass der Westen Konfuzius brauche. Er glaubte, durch Konfuzius eine Philosophie gefunden zu haben, die sich in China und in den frühen Jahren in Amerika schon bewährt hatte. Er versucht, die konfuzianischen Ideen dynamisch im Prozess der Anwendung zu zeigen, wobei er die Schriftzeichen als lebendige Szenen darstellt. Es gelingt ihm dadurch, dem Begriff seine ursprüngliche Vitalität zurückzugeben und gleichzeitig den späteren moralischen Sinn des Wortes zu treffen. Pounds Stil ist lebendig und voller Bilder und trifft in seiner Prägnanz und Suggestionskraft oft genau das chinesische Original. Er führt bei der organischen Dekomposition die konfuzianischen Werte auf legendige Bilder und Handlungen zurück, die sich gegenseitig beeinflussen. Oft erscheinen diese Werte in einer Reihe von verschiedenen Metamorphosen. Pound macht die konfuzianischen Begriffe dynamischer, präziser und wesentlich komplizierter und mehrdeutiger als im chinesischen Text. Er greift über den Kosmos hinaus, in metaphysische Bereiche und er ruft die Götter an. Er bricht den geschlossenen konfuzianischen Kreis auf und weitet ihn so, dass er sich erst im Unendlichen schliesst. Wie Konfuzius die vergessene Weisheit der Antike für seine Zeit zu neuem Leben erweckte, so vermittelt Pound dem Westen östliche Weisheit. 1980 Wesling, Donald. The chances of rhyme : device and modernity. (Berkeley, Calif. : University of California Press, 1980). [About the importance of Chinese syllabic metre for Ezra Pound] : Apparently Chinese, with its rhythms and excitements different from ours, cannot achieve the special expectation of syntactical delay or the pleasure frustration of the English periodic sentence. With ideograms as equal units, juncture and disjuncture are insistent, but Chinese will not display the specific track of feeling of the Western languages, which do not so strongly employ separation of the parts of the line. There are in English more units (words) in a given line ; therefore more partitions ; and therefore the line is more possessed of continuity… Thus when, as with Pound, a writer wanted the laconism of the clumped phrase, he consciously imitated, in English, the Chinese mode. 1984 Y.T. Walther : There are elements particular to Pound as a poet and to English as a language different from Chinese that have prevented Pound's ideogrammic method from procuring the desired effects. The major instrument of the ideogrammic method is the technique of juxtaposition, which is the omission of grammatical links and interpretive elements in a sentence or sentences. The common belief is that when the links or transitions are taken away, obscurity takes place. This is a misconception. Obscurity occurs only then the expectation of the complete sentence form is frustrated. The first major reason why juxtaposition creates obscurity in Pound's modern English but not in T'ang poetry is the difference in the English and Chinese reading patterns : the former constitutes an expectation of the full sentence while the latter relies much on discontinuity. The first major reason why Pound's ideogrammic method fails to communicate is that 'the traditional ways of coming into relation with each other' in the English language and thinking pattern do not yield to ideogrammic understanding. Pound's incommunicativeness is not so much a result of his using the ideogrammic method as of using it indiscriminatingly and of making it the only norm acceptable in poetry, in other word, monism. The method to Pound, is a tool to purify a poetry of 'emotional slither' that he had inherited from a previous century. 1985 Chang Yao-hsin : Pound took in his Chinese translations sufficient notice of other rhetorical figures such as simile, synecdoche, metonymy, and even allegory embedded in classical Chinese poetry. He also gave due consideration to the symmetrical structure, the refrains, and the pathetic fallacy, so conspicuously noticeable in some of the odes. A general perusal of Pound's Chinese translation of the odes reveals an unmistakable editorial bias. He wants to give an accurate, precise, and definite description. He wants to achieve direct and exact treatment and most basic economy of poetic expression. He wishes to avoid the slightest hint of a moral and artistic defection through unforgivably careless use of an unnecessary word. In fine, he intends to substantiate his imagist aesthetic and prove its efficacy as an antidote to Victorian poetics. The translation of classic Chinese poetry affords him a fine opportunity to do this, and at the suggestion of Fenollosa, he seized it with both hands. Thus the endeavor is a labor of love indeed. On the matter of translation, Pound holds that the translator should not pester the reader with superfluities of any kind which would put him further from the masterwork. Whatever Pound's weakness and however outrageous his editorial licence, he succeeds well where most translators of Chinese literature fail : he seldom puts himself between the reader and the master he undertakes to translate. Pound's work as a translator of Chinese literature made his Confucius unintelligible and ridiculous sometimes, so much so that we can not take his version of the 'Four books' seriously as a work introducing the thought system of Confucius. The moment he starts to apply the method, he ceases to be communicative and draws ridicule upon himself. In his character-analysis which is part of the 'method', he made very few lucky hits, and picked little that is germane. The Cantos, in structure, bears a clear stamp of classic Chinese poetry. We may even suggest that classic Chinese poetry may have served as an aesthetic prototype for the form of Pound's epic. Just as in a Chinese poem the characters stand at one apart and yet correlated as if by an inner cohesive force to form an organic whole, so the hundred-odd cantos juxtapose and relate to one another to add up the weird colossus of the masterwork. The influence of Confucius' philosophy on Pound is not always fortunate and wholesome. There are certain unhealthy tendencies in Confucian classic which may have echoed and strengthened similar propensities in Pound. One of these relates to race and racial discrimination. Obviously chauvinistic, Confucius never spoke of minority nationalties in outlying areas of China except as barbarians. 1988 Chang Yao-hsin : Nostalgia for the ideal past, desire to salvage a world from total decay, and devotion to humanity proved to be the bonds that tied him and Confucius together. Whether for good or for evil, rightly or wrongly, Pound was for the most part of his life trying to offer Confucian philosophy as the one faith which could help him save the West. The influence of Confucius's philosophy on Pound is not always fortunate and wholesome. There are certain unhealthy tendencies in the Confucian classics which may have echoed and strengthened similar propensities in Pound. One such issue relates to race and racial discrimination. Works of art, once completed, acquire an independent existence and invite interpretations which may not always have much to do with their creators. To say that a person with bad political ideas cannot write good poetry and thus condemn both Pound and his masterwork is perhaps as simplistic as to dismiss Wagner's music as worthless. 1996 Robert Kern : Pound Orientalized modernism, in the sense that his versions of Chinese poems became models for modernist poetry in general, both in his own work and in that of other poets as well. Pound's involvement with Chinese poetry represents a certain, probably unavoidable, neglect of its full reality as an independent and exotic cultural production. Although it provokes and enables Pound's pursuit of modernism, Chinese poetry itself is displaced as a literary tradition in its own right. Thus if Chinese poetry in our time is Pound's invention, and if that invention's most essential concern is, in fact, with 'a new kind of English poem', then what we are dealing with as Chinese poetry is something that has been produced in and by the West. The publication of Cathay ushered in a whole new era of Anglo-American regard for Chinese poetry, along with a new era of translation. To see that Cathay constitutes a watershed in the history of Chinese translation, we may consider the attitude of translators active during the period just prior to its publication, a period extending roughly from the 1880s to 1915. English translators of this era tend variously to appropriate, domesticate, or otherwise impose themselves and their culture upon Chinese texts, and there seem to be few if any explicit rules or conventions to guide the practice of translation. The writers, for the most part, introduce their work by expressing dissatisfaction with existing translations and calling for some new approach, one which will not necessarily constitute a closer approximation of the Chinese, but which will correct what they feel to be the excesses of previous translators, especially James Legge. Frequently they articulate their dissatisfactions in terms of a postromantic distinction between the scholarly and the literary or the poetic, where the former represents an uninviting literalism or a pedantic adherence to the text, thought to impede a freer, more imaginative interpretations of the material. Pound himself, who would later assume his own antischolarly stance and insist on not translating the words, was often the target of criticism directed at what was seen to be his own unseemly or ignorant deviations from the text. But if Pound appears to take the side of the poets against the scholars in this debate, a further distinction must be made between his understanding of poetic translation and that of many of his predecessors and contemporaries. Pound's distaste for literal translation makes him more responsive and responsible to other aspects of the poem, including its sequence of images, its rhythms, and its tone. It is in this sense that Pound satisfies his obligations to the original text and in this sense also that his translations become acts of homage to the poets he translates. After his reading of Fenollosa in 1913, Pound apparently came to feel that imagism is not merely a modernist style but a category or genre of poetry with a lineage as ancient as that of the lyric itself. Pound invents Chinese for his English reader, in part, by defamiliarizing his English – which means not that he translates from Chinese into English, or from a foreign idiom into a familiar one, but that he allows his English to be reordered or even disordered, for expressive purposes, by his sense of the cultural and linguistic otherness of the experience to be conveyed. Pound's interest in Chinese history was essentially an interest in Confucian ethics and government, and his focus upon them, together with his concentration on the characters, became the central pursuit in his subsequent work with Chinese. His interest in Chinese history was essentially an interest in Confucian ethics and government, and his focus upon them, together with his concentration on the characters, became the central pursuit in his subsequent work with Chinese. His interest in Chinese after Cathay takes the form as well of an increasingly intense focus on Chinese characters, also understood as universal, natural. They constitute a permanently available system of signs, and not so much a language as an authorizing source of language, more immediate to nature or things themselves than any alphabetical writing could be, and therefore less arbitrary than alphabetical scripts. Pound never abandons his own 'virtu' or creativity as a reader, regardless of whether that which is to be read is a whole text or a single ideogram. His aim is to make it new, and making it new for him means both to preserve and to reconstruct. In presenting Chinese characters, he could hardly go further toward preserving the reality of Chinese in its difference or otherness, at least from the point of view of English or Western readers. In regarding the characters as universal signs, and in tending to read them creatively, to suit his own purposes, Pound can be seen in his own way to the downplaying the difference of Chinese. 1997 Mary Paterson Cheadle : For Pound, translation should not be 'philology', which fails to give to the literary works at hand the vitality or contemporary relevance the original had in its own time and place, but 'interpretation', where the 'translator' is definitely making a new poem. Even if Pound had been interested in philological translations of Confucian texts, he would not have been sufficiently trained in the rules of sinology to produce such a translation, and most critics writing on the subject agree that Pound's translations are wrong in many specifics. At the same time, Pound's Chinese translations have been judged favorably in respect to capturing the 'spirit' of the Chinese works. Pound's Confucian translations are extremely rich in imagery, and this is because, working with an antiquated theory about the composition of Chinese characters, he found more images in individual Chinese words than other twentieth-century sinologists do. What is essential to an understanding of Pound as a translator of Confucian texts, he did not take into account the fact that some of the elements of those words indicate the sound of the word more than, or even rather than, represent the meaning of the word pictographically. 1999 Eric Hayot : Pound made China part of his general project to rethink the nature of the West, to discover in poetry the best that humans had ever said or thought, painted or sung, and renew it. As a young man, he translated Chinese poetry into English, and through that poetry developed an aesthetic theory rooted in an ontology of Chinese writing. Later on, Pound intertwined Chinese characters and philosophy with his Cantos, published translations of Confucian texts, and partially explained his interest by insisting that the texts belonged as much to him as to the Chinese. 'Pound and China' produces various understandings of the West's relationship to China in general, understandings influenced both by literary judgments and by moral ones. 1999 Ming Xie : Both Fenollosa and Pound had consistently ignored or played down the phonetic aspect of Chinese characters in order to accentuate their primitive pictorial element. The Chinese ideogram, according to Fenollosa and Pound, is not the picture of a sound, but 'the picture of a thing'. Pound himself was perhaps both expressing his doubts about and professing his ignorance of the nature of the Chinese character. Fenollosa's ideogrammic principle seems to refer the image to the external object, which, through the mediation of the image, acts upon the human mind. Pound's Cathay versions do not seem to contain any lines or images that are made on the basis of pictorial etymology. Pound seemed always more interested in the process of perception and definition that lies behind the pictorial analogy. For him, the ideogram thus becomes the fundamental principle of poetry, and of a new mental economy in general. Pound's actual encounter with the Fenollosa materials may have been merely accidental, but Pound's own sense of his search for fundamental values in poetry and civilization was not. His Chinese adventures were not just fanciful exoticism, but a search for universal standards of 'perfection'. Pound believed that good translation should not try to replicate exactly the original experience that may be extracted from the poem and that good translation should consist in the expression of the translaros's own interpretation of the original structure of form and feeling in a new idiom. 2003 Ira B. Nadel : [Ezra Pound in Philadelphia 1889-1906].The young Ezra Pound encountered his first Chinese object, a Ming dynasty vase at Fernbrook Avenue in Wyncote, Penn. At Aunt Frank Weston's in New York, he saw a remarkable screen book, a sequence of oriental scenes adorned with poems in Chinese and Japanese ideograms. The oriental collections in the museums of Philadelphia provided additional exposure to Chinese culture, preparing Pound for his later absorption in Orientalism developed through the work of Laurence Binyon, Ernest Fenollosa, Nô drama, and his own study of Chinese. Family interest in China originated in Homer and Isabel Pound's concern with the work of Christian missionaries in China. Accounts of travel, religious work, and trade formed part of the family's reading. But the oriental objects in the Pound home indicate more than homage to a foreign culture with things Chinese. They represent Philadelphia's continuing attraction to the material culture of China, which had a formative role in Pound's earliest conception of the Orient. Chinese decorative and fine art formed Pound's initial encounter with China and contributed to his likely being the first major American writer to respond more to oriental art than to its literary tradition. Chinese painting and imagery acted as a catalyst for his writing and formation of his work. Pound found in the cultural heritage of Philadelphia's celebration of China the beginnings of a lifelong preoccupation with the country. 2005 Zhu Chungeng : Confucianism, Pound believes, offers a solution to the West that, from its political institutions to its economic system, has fallen into chaos and disorder. Ideology and aesthetics are inextricable. Pound also sees in Confucianism a way of making poetry in articulating his vision of a new earthly paradise. Unlike other failing metaphysical religions, Confucianism, in Pound's view, does not commit 'splitting' – the separation of ideas from the phenomenal or culture from nature. Pound considers Confucianism not just a balanced system ; he finds Confucianism particularly attractive because of Confucius's deep concern with man and culture, his focus on social and ethical issues, his emphasis on individual responsibility, and, above all, his strong commitment to realizing social order and harmony in this world. Pound embraces Confucianism also because he considers it verifiable truth obtainable through empirical experience. He repeatedly expresses his confidence in modern science, which he thinks is not only characteristic of his cosmology but also sets an example for literary study. This empirical approach is evident in his inductive aesthetics, such as his imagism or ideogrammic method, where ideas are to be expressed through the concrete particulars. Confucianism, for Pound, is entirely assimilable to his trusted 'method of modern science' as a comprehensive means of attaining verifiable truth. The objective of this procedure is to establish social order and harmony, from family all the way to the state. The Confucian master man must have self-discipline, great sensibility, and strong sense of responsibility to accomplish this objective. 2007 Sean Macdonald : Pound was merely promoting one aspect of Chinese etymology, 'xiangxing', the pictographic category for Chinese characters, and was not particularly concerned with the many other categories and forms of semantic associations. Pound's understanding of the Chinese language aside, the ideogrammic method is an obvious parallel to montage : "The ideogrammic method consists of presenting one facet and then another until at some point one gets off the dead and desensitized surface of the reader's mind, onto a part that will register." Pound liked to play with etymology, and he had a tendency to split words up into etymons. His ideogrammic method was, right from the outset, a way to fragment language at the basic level of vocabulary, where individual words are split into fractured juxtaposition. In addition, Pound's fractured syntax, his particular use of citation, extra-literary text, and typography, in his prose and The cantos shows clear links to avant-garde movements. For a modernist like Pound, the view of written Chinese as a script which overcomes the mediation of alphabetical writing systems seemed to justify his own view of the potential immediacy of language. On the one hand, such a view of Chinese can only be maintained at a distance : Chinese is idealized as a form of direct access to the signified, as a sort of signified in the flesh and not seen as an everyday mode of communication. On the other hand, for Pound, his appropriation of Chinese language and culture was the very least a very positive appropriation. "The Chinese 'word' or ideogram for red is based on something everyone KNOWS", writes Pound. Pound's interests in Chinese culture changed over time, but his Confucianism shows a distinctly political streak, especially in light of his support of Mussolini's government. For Pound, Confucius and Mencius would have been a couple of good fascists. Poundian ideograms tend to work in cumulative and constractive juxtapositional clusters of text and imagery. His ideograms can be placed on a continuum of attitudes toward Chinese culture and language that goes back as far as seventeenth-century Jesuit missionaries in China. The association of Chinese culture with a particular modern technique cannot be dismissed as solely a modernist or avant-gardist appropriation of Chinese language and culture as primitive, or an historical curiosity. 2008 Qian Zhaoming : In Pauthier's Confucius Pound seems to have found a philosopher, a cultural hero, who shared their modernist values. While affirming social responsibility the Chinese sage also stressed the relevance of individual dignity. To Pound such a philosopher could serve as an antidote against evils in the West. 2009 Williams, R. John : In their attention to Chinese ideography, Pound and Fenollosa entirely misunderstood the nature of the Chinese writing system, fixating somewhat blindly on its more exotic secondary elements. Pound even thought that Chinese ideography was so pictographically transparent that one could decipher the characters without even knowing Chinese. But even if Pound had a few truly ideographic examples to point to, the fact is that even the most generous estimates indicate that only a handful of Chinese characters actually conform to the ideographic principles, causing us to feel naturally suspicious of Pound's propensity to speak of 'the' Chinese character. Pound's translations may have accomplished a degree of 'openness' for his Anglo-American audience in the 1920s, but, in continuing to view Pound's translations as a framework for understanding 'the' Chinese poem today creates a scandal on two fronts : First, such a view closes our eyes to the simple fact that Chinese poetry is much more than the imagistic expressionism that Pound attributed to it ; and second, it glosses over the contemporary realities that Pound ignored by continually turning to the proverbially ancient and the aesthetically ideographic. 2010 Roslyn Joy Ricci : Ezra Pound romanticized Chinese characters as ideograms, signifiers attached to the signified, bypassing language. This misunderstanding of the Chinese character became productive error by stimulating the creation of a new poetic style – ideogrammic method. The visual aesthetics of characters appealed to his creativity. The journey from complege ignorance of the composition if Chinese writer characters to sufficient understanding to appreciate their complex evolution is both challenging and rewarding. Pound saw in Chinese characters the potential to transmit generalities with both detail and succinctness – in an aesthetical appealing form. He believed that each character conveyed a concept with broad associations to the universe as a whole. He translated Chinese characters and used them in his own poetic creations with this belief in mind. What he actually did, by using the characters in isolation without character context, was to inadvertently open the boundaries of signification providing readers with the opportunity to create their own truth constructs from the details of the character. Using this premise to construct an ideogrammic poetic method allowed Pound the licence to corrupt language signification without the shackles of conventional poetic restraints. Pound strived for simplicity in his poetry, including poetry translation, but he also endeavoured to employ the most efficient medium available. He used musical notation, both ancient and modern, and symbols juxtaposed with Chinese characters, hieroglyphics, ancient Greek and Latin. Pound was a lateral thinker, decades ahead of his time. His fascination with Confucian ideology led him to Chinese characters as the storage place of this knowledge. The visual aesthetics of characters captured his imagination – turning his interest towards them. 2010 Xin Ning : Unlike professional sinologists and translators, Pound's interest in Confucianism was the direct result of his discontent with the modern Western world. His self-appointed mission was to 'civilize the Americans' with the Chinese example. He wanted to reform the West under the guidance of the wisdom of the East. His interpretation of Confucianism is a creative 'misreading' rather than a faithful introduction to the original teaching of Confucius. Pound's 'misreading' provides us with a good example of the cross-cultural dialogue between the traditional and the modern age, between China and the West, and between translation and creative writing, which demonstrates not only the individual talent of Pound as an artist and cultural figure, but also the relevance of ancient Chinese thought to the modern world as well as the possibility of this ancient cultural tradition's self-renovation.	Document: Porteus, Hugh Gordon. Ezra Pound and his Chinese character : a radical examination. (1950). In : An examination of Ezra Pound : a collection of essays. Ed. by Peter Russell. (Norfolk, Conn. : New directions, 1950). http://www.pdfs.name/gardan. (Pou82, Publication) Document: Pound, Ezra. The translations of Ezra Pound. With an introd. by Hugh Kenner. (New York, N.Y. : New Directions, 1953). (Pou91, Publication) Document: Palandri, Angela C.Y. Ezra Pound and China. (Ann Arbor : University Microfilms, 1955). Diss. Univ. of Washington, 1955. S. 210-211. (Pou26, Publication) Document: Davie, Donald. Ezra Pound : Poet as sculptor. (New York, N.Y. : Oxford University Press, 1964). (Davie1, Publication) Document: Miyake, Akiko. Between Confucius and Eleusis : Ezra Pound's assimilation of Chinese culture in writing the Cantos I-LXXI. (Ann Arbor, Mich. : University Microfilms, 1981). Diss. Duke University, 1970. S. 430-433, 436. (Pou100, Publication) Document: Wand, David Happell Hsin-fu [Wang, David Rafael]. Cathay revisited : the Chinese tradition in the poetry of Ezra Pound and Gary Snyder. (Los Angeles, Calif. : University of Southern California, 1972). Diss. Univ. of Southern California, 1972. s. 13. (Pou97, Publication) Document: Motsch, Monika. Ezra Pound und China. (Heidelberg : Winter, 1976). (Heidelberger Forschungen ; H. 17). Diss. Univ. Heidelberg 1971. S. 56-57, 63-65, 69, 99-101, 119. (Mot3, Publication) Document: Walther, Y.T. Juxtaposition and its limitations : an explanation of obscurity in Ezra Pound's poetry. In : Tamkang review ; vol. 14, no 1-4 (1983-1984). (Pou37, Publication) Document: Chang, Yao-hsin. Pound's Cantos and Confucianism. In : Ezra Pound : the legacy of Kulchur. Ed. by Marcel Smith and William A. Ulmer. (Tuscaloosa, Ala. : University of Alabama Press, 1988). S. 107-198, 111. (Pou75, Publication) Document: Kern, Robert. Orientalism, modernism, and the American poem. (Cambridge : Cambridge University Press, 1996). (Cambridge studies in American literature and culture ; 97). [Enthält] : Modernizing orientalism / orientalizing modernism : Ezra Pound, Chinese translation, and English-as-Chinese. S. 155-156, 169-172, 184, 186, 203-205. (Pou64, Publication) Document: Cheadle, Mary Paterson. Ezra Pound's Confucian translations. (Ann Arbor, Mich. : The University of Michigan Press, 1997). S. 29-31, 42. (Pou50, Publication) Document: Xie, Ming. Ezra Pound and the appropriation of Chinese poetry : Cathay, trnslation, and imagism. (New York, N.Y. : Garland, 1999). (Comparative literature and cultural studies ; vol. 6. Garland reference library of the humanities ; vol. 2042). S. 20-22, 178, 183, 213-214. (Pou70, Publication) Document: Hayot, Eric. Chinese dreams : Pound, Brecht, Tel quel. (Ann Arbor, Mich. : The University of Michigan Press, 2004). Diss. Univ. of Wisconsin, 1999. S. 12, 14. (HayE1, Publication) Document: Ezra Pound & China. Ed. by Zhaoming Qian. (Ann Arbor : The University of Michigan Press, 2003). S. 12-13. (Pou32, Publication) Document: Zhu, Chungeng. Ezra Pound's Confucianism. In : Philosoh and literature ; vol. 29, no 1 (2005). http://muse.jhu.edu/login?auth=0&type=summary&url=/journals/philosophy_and_literature /v029/29.1zhu.pdf. (Pou51, Publication) Document: Qian, Zhaoming. Ezra Pound and his first Chinese contact for and against Confucianism. In : ScholarWork@UNO / University of New Orleans (2006). http://scholarworks.uno.edu/cgi/viewcontent.cgi?article=1032&context=engl_facpubs. (Pou49, Publication) Document: Macdonald, Sean. Montage as Chinese : modernism, the avant-garde, and the strange appropriation of China. In : Modern Chinese literature and culture ; vol. 19, no 2 (2007). [Enthält : Ezra Pound]. (Pou46, Publication) Document: Williams, R. John. Modernist scandals : Ezra Pound’s translations of 'the' Chinese poem. In : Orient and Orientalisms in US-American poetry and poetics. Sabine Sielke, Christian Kloeckner (eds.). (New York, N.Y. : P. Lang, 2009). (Transcription ; vol. 4). http://english.yale.edu/sites/default/files/Williams%20Pound%20Essay.pdf. S. 150-151, 160. (Pou79, Publication) Document: Ricci, Roslyn Joy. Romancing the Chinese characters in classical Chinese poetry : Ezra Pound's productive error from misinterpretation and its effect on his translation and poetry. (Saarbrücken : VDM Verlag Dr. Müller, 2010). S. 5, 9, 65. (Pou22, Publication) Document: Ning, Xin. Picking the blossoms of the apricot : Ezra Pound's ideogramic thinking and his vision of Confucius. In : East Asian Confucianisms : interactions and innovations : proceedings of the Conference of May 1-2, 2009. (New Brunswick, N.J. : Confucius Institute at Rutgers University, 2010). (Pou65, Publication) Person: Pound, Ezra

Cited by (1)

#	Year	Bibliographical Data	Type / Abbreviation	Linked Data
1	2000-	Asien-Orient-Institut Universität Zürich	Organisation / AOI	Cited by: Huppertz, Josefine ; Köster, Hermann. Kleine China-Beiträge. (St. Augustin : Selbstverlag, 1979). [Hermann Köster zum 75. Geburtstag]. [Enthält : Ostasieneise von Wilhelm Schmidt 1935 von Josefine Huppertz ; Konfuzianismus von Xunzi von Hermann Köster]. (Huppe1, Published)