“Thoreau's Walden in the Global Community” (Publication, 2004)
Year
2004
Text
Cheng, Aimin. Thoreau's Walden in the Global Community. In : The Concord Saunterer (2004).
http://www.thoreausociety.org/__activities/cs/global/ChengAiminHuangYou.pdf. (THD54)
http://www.thoreausociety.org/__activities/cs/global/ChengAiminHuangYou.pdf. (THD54)
Type
Publication
Contributors (1)
Cheng, Aimin
(1955-) : Professor, Institute for International Students, Nanjing Normal University
Mentioned People (1)
Thoreau, Henry David
(Concord, Mass. 1817-1862 Concord, Mass.) : Schriftsteller, Philosoph, Dichter
Subjects
Literature : Occident : United States of America
/
References / Sources
Chronology Entries (1)
| # | Year | Text | Linked Data |
|---|---|---|---|
| 1 | 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. |
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Sources (3)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1990 |
Meiguo wen xue shi ji xuan du. = History and anthology of American literature. Wu Weiren bian. (Beijing : Wai yu jiao xue yu yan jiu chu ban she, 1990). [Enthält] : Übersetzung von : Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 美国文学史及选读 |
Publication / THD56 | |
| 2 | 1996 |
Meiguo wen xue yue du jiao cheng. = Reading American literature. Cheng Aimin zhu bian ; Yin Qiping fu zhu bian ; Du Kefu, Shao Shan, Qiao Guangyao bian zhe. (Nanjing : Nanjing shi fan da xue chu ban she, 1996). [Enthält] : Übersetzung von : Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 美国文学阅读教程 |
Publication / ChengA1 | |
| 3 | 2000 |
Xin bian Yingguo wen xue xuan du. = Selected readings of English literature. Li Gongzhao zhu bian. (Xi'an : Xi'an jiao tong da xue chu ban she, 2000). (Ying mei wen xue cong shu). 新编英国文学选读 [Enthält] : Übersetzung von : Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). |
Publication / THD55 |