Hu, Shi

Hu, Shi. Ein Fichtenbaum steht einsam im Norden [ID D11739].
Hu Shi macht eine kurze Anmerkung : Es ist ein Gedicht der Sehnsucht und Sehnsucht sei ein Lieblingsmotiv der chinesischen klassischen Poesie.

Hu Shi promoviert am Department of Philosophy der Columbia University unter John Dewey und Friedrich Hirth.
Hu selected two of Dewey's classes : social and political philosophy and schools of ethics. Three aspects of Dewey's teaching had a lasting impact on Hu, and were explicated in much of Hu's own writings : 1) Dewey's theory, which divided thinking into four evolutionary stages : the initial stage when beliefs were held fixed and static ; the Sophist stage where the certainty and static consistency of the previous stage was challenged ; the Socratic stage which transformed discussion into reasoning and subjective reflection into a method of proof ; and the inductive and empirical stage where thinking became research by way of the logical method. 2) Dewey's secular and instrumental approach to the study of the history of philosophy. 3) Dewey's idea of contextualism.

Hu, Shi. Wen xue gai liang chu yi [ID D15650].
Hu Shi schreibt : Die Literatur im umgangssprachlichen Stil sei Standardform für die chinesische Literatur ; das Chinesische müsse Medium sein, das der Schöpfung lebendiger Literatur angemessen ist.

Hu, Shi. Yibusheng zhu yi [ID D26214].
Hu Shi schreibt : "Ibsenism ! This is a difficult ropic. I am not a specialist on Ibsen, how can I be qualified to write such an essay ? However, since we have to produce an Ibsen issue, and to introduce Ibsen in a spectacular manner to China, it is necessary to provide an essay on Ibsenism. Anyway, I will offer the Ibsenism I have in mind as an introduction to the special issue."
"In Ibsen's drama, there is a prominent theme which states that society and the individual are in opposition and mutually harmful to each other. Society is aristocratic and will destroy individuality by force. It suppresses the individual's free will and independence. When individuality is lost, the spirit of freedom and independence are gone ; society will lose its vitality and will not progress.
Ibsen reveals the real nature of the family and society. His purpose is to shock the readers and let them know that there are darker sides in the family and society so as to induce them to reform and revolt - this is Ibsenism. On the surface, it is destructive, but in reality, it is constructive, but in reality, it is constructive. It is like what a doctor does in his diagnosis of an illness : can we say that this is destructive ? Although Ibsen diagnoses many diseases, he is not willing to give prescriptions. He knows that human society is a very complex organization made up of inumerable small parts. Its diseases are of many types and there is no cure-all prescription. Therefore, he only diagnoses the symptoms and let the patien find the prescription that will suit his case."
"Ibsen tells us a good way to protect the health of society. He seems to say : 'The health of the human body depends on the large number of white blood corpuscles which are always fighting with the different kinds of diseases. The health of society and the state in the same way relies on the numerous white blood corpuscles which are never satisfied and are always fighting against the evildoers. If we want to defend the health of society we need to have the white blood corpuscles like Dr. Stockman. When society has obtained the spirit of these white blood corpuscles, there is no way that it will not reform and progress."
"Nora in A doll's house suddenly discovers that the family is a stage for monkey performances and she herself is one of the monkeys. She has the courage, and does not want to wear a mask, therefore she says goodby to the stage manager and jumps down from the stage to live her own life."
"Mrs. Alving in Ghosts is a coward, thus she is persuaded by the pastor to return home and resume her role as a wife."

Elisabeth Eide : Hu Shi's version of Ibsenism as a coherent doctrine consisted of three major elements : an attack on the traditional family system, a defence of individualism, a demand for acceptance of the position of a persecuted and reviled minorty. This was needed for a China that wanted to grow strong. Chinese critics from the 1930s have generally agreed that Ibsenism was an essential part of Hu Shi's philosophy of life. The basic premise of Hu's Ibsenism was his assertion, that Ibsen pitted the individual against society in an extreme and forceful manner. According to Hu, Ibsen attributed to society evil intentions that might not be deliberate, but were unavoidable. Hu claimed that society could not progress if it did not contain the yeast of the strong individual. His exposure, in plays like Ghosts and The wild duck, of the evil forces within society. His protest against all that was moribund in the old society was set in an artistically acceptable framework that made his exposition very forceful. His creation of strong individuals serving as fresh streams in a backwater and scapegoats for society's anger. His offer of a remedy that was sufficiently loose to be applicable also in China.

Tam Kwok-kan : Hu Shi attacks the Confucian moral order as a dying institution in China. He cites Ibsen's revolutionary ideas in denouncing traditional Chinese institution of law, religion, and morality which are all based on the Confucian concept of role-self, and he regards them as social evils culminating in selfishness, slavishness, falsehood, and cowardice. The individual is seen as always being repressed by society, and Hu Shi thinks that only when traditional society collapses will the individual be freed from the repression of all traditional bondage.
Hu Shi believed that the events described in Ibsen's plays have correspondence in the real world. Realism is not treated as a technique with the purpose of creating illusions. Realism was regarded by many Chinese dramatists shallowly as a reflection on stage of an event that could be found in real life. In terms of acting, this kind of external realism has the advantage of breaking away from the traditional Chinese theatre, which is symbolic and impressionistic in style.
Hu Shi's interpretation of Nora's decision to leave home was influenced by George Bernard Shaw. He interpreted Nora as a feminist work and argued that Nora suddenly discovered that the family was a stage for monkey performances and that she herself was simply one of the performers. Hu Shi further said that Nora had 'the courage to tear off the mask, say goodby to the stage manager and jump down from the stage to live her own life, but on the other hand Mrs. Alving in Ghosts was a coward and thus she was persuaded by the pastor to return home and resume her role as a housewife'.

He Chengzhou : That he applauds Ibsen, says Hu, is because "he tells us the truth, describing the various evil situations of society so that we can have a close look at them". Hu Shi summarizes the subjects Ibsen has discussed in his plays, namely family, the social power factors (law, religon and morals) and the relationship between individual and society. At almost every point, his summary ends with an uncontrollable angry abuse of the related Chinese reality. In the last section of his essay, Hu Shi explains explicitly what he thinks Ibsenism means. "We are moved by Ibsen's descriptions of family and society and realize that our family and society are in facto so currupted that reform becomes really indispensable. And this is Ibsenism."

Hu, Shih [Hu, Shi]. Introductory note. [Dewey, John. Lectures in China, 1919-1920]. Nov. 1919.
Dr. John Dewey has recently completed two series of lectures in Peking, one on “Social and Political Philosophy,” the other on “A Philosophy of Education.” Dr. Dewey’s philosophy of education is so well known that no introduction to it is required; but I do wish to make a few remarks about his lectures on “Social and Political Philosophy.”
The philosophy of pragmatism, with which Dr. Dewey's name is iden¬tified, has been the subject of a number of systematic statements, among them the work of William James in psychology, the work of Dewey him¬self and of Ferdinand Canning Scott Schiller in logic, the work of Dewey and James Hayden Tufts in ethics, and, of course, Dewey’s own monu-mental work in education.
Only in the field of political philosophy has there not yet appeared any single systematic work which treats the subject from the viewpoint of pragmatism. It is true that the political theory of Graham Wallas and Harold Laski in England, and of Walter Lippmann in the United States of America, strongly reflects the influence of pragmatism; but, until now, a formal, coherent statement of a pragmatic philosophy of politics has been lacking.
It was for this reason that I suggested to Dr. Dewey, earlier this year when he and I were discussing his forthcoming lecture series in China, that this might be an appropriate opportunity for him to formulate a coherent statement of a social and political philosophy based in pragmatism, elements of which have been suggested in his writings increasingly during the last decade.
Dr. Dewey thought that my suggestion was a good one, and the result is this series of sixteen lectures. I hope that those who were in the audi¬ences when these lectures were delivered, as well as the readers of the printed version of the lectures herewith presented, are cognizant of their rare good fortune in sharing in Dr. Dewey's initial formal statement of his social and political philosophy.
As Dr. Dewey delivered his lectures in English I interpreted them sen¬tence by sentence into Chinese for the benefit of members of his audiences who did not understand English. My Chinese interpretation was recorded by my friend, I-han Kao. Dr. Dewey intends to revise and expand his original lecture notes for publication in book form. When his manuscript is complete, I hope to translate it into Chinese, so that both English and Chinese versions can be published at the same time.
It is inevitable that in material so complex as these lectures on-the-spot oral interpretation and simultaneous recording should result in certain inaccuracies and inadequacies. For such errors and omissions Professor I-han Kao and I offer our apologies, both to Dr. Dewey and to the read¬ing public.

Hu, Shi. Shi yan zhu yi. [ID D28586]. [Experimentalismus].
Hu Shi zitiert John Dewey in leicht gekürzter Form In fünf Punkten : 1) Die Vertreter der früheren Strömungen gehen davon aus, dass Erfahrung durch und durch Erkennen ist. 2) Früher vertrat man die Meinung, dass die Erfahrung etwas Psychisches und völlig 'Subjektives' sei. 3) Früher erkannte man über die gegenwärtige Situation hinaus nur eine Vergangenheit an und vertrat die Position, dass die Erfahrung letztlich aus Erinnertem besteht. 4) Die Erfahrung in ihrer früheren Form war partikular. 5) Traditionell betrachtete man die Erfahrung und das Denken als absolute Gegensätze.
Er schreibt : "Die grundlegende Vorstellung der Philosophie Dewey besagt : 'Erfahrung ist Leben, Leben ist Auseinandersetzung mit der Umgebung', aber hinsichtlich der Auseinandersetzung (ying fu) mit der Umgebung gibt es unterschiedliche Niveaus… Der Mensch ist ein Lebewesen, das Wissen besitzt und denken kann ; wenn er den Weg verliert, klettert er weder nervös noch hektisch den Baum hinauf, er nimmt das Fernglas oder sucht den Bach und findet dem Wasser folgend den Weg hinaus. Das Leben des Menschen ist achtenswert, weil der Mensch die Denkfähigkeit besitzt, sich mit seiner Umgebung auf höchster Stufe auseinanderzusetzen. Deshalb ist die grundlegend Vorstellung der Philosophie Dewey : 'Das reflektierende Denken (zhi shi si xiang) ist das Werkzeug, mit dem der Mensch sich mit einer Umgebung auseinandersetzt'. Das reflektierende Denken ist ein täglich benötigtes, unentbehrliches Werkzeug des menschlichen Lebens, und keineswegs Spielzeug und Luxusartikel der Philosophen.
Das Denken, von dem Dewey spricht, hat die Funktion, ausgehend von bereits Bekanntem auf andere Dinge, Angelegenheiten oder Wahrheiten zu schliessen. Diese Funktion wird in der Logik 'Schlussfolgerung' (inference) genannt. Schlussfolgerung bedeutet lediglich von bereits Bekanntem auf noch Unbekanntes schliessen…"
Hu Shi folgt in der Darstellung der fünf Stufen des 'analytischen Denkens bei Dewey den Vorgaben seines Lehrers :
a) Als Ausgangspunkt benötigt man eine verwirrende, schwierige Situation. b) Durch Überlegen und Sondieren versucht man neue Dinge oder neue Erkenntnisse herauszufinden, um diese verwirrende Schwierigkeit zu lösen.
1) Der Ausgangspunkt des Denkens ist eine schwierige Situation. 2) Festlegen, worin die Schwierigkeit tatsächlich liegt. 3) Verschiedene hypothetische Lösungsmethoden darlegen. 4) Eine Hypothese als geeignete Lösung bestimmen. 6) Der Beweis.
Hu Shi concretely analyzed and explained the five steps in the ideological methodology of John Dewey : 1) knotty circumstances ; 2) pointing out exactly where the knotty points are ; 3) imagining the methods for resolving various knotty points ; 4) imagining the results of each such method to see which one can resolve the difficulties ; 5) proving this kind of solution is believable, or proving this kind of solution is wrong and unbelievable.

Conference held by the Ministry of Education.
Hu Shi made a detailed introduction to John Dewey's pragmatism. Such publicity and introduction has created a 'Dewey craze' even before Dewey came to China, and the far and wide spread of his educational philosophy could be predicted.
Hu Shi found the 'practical philosophy' he was looking for in Dewey's pragmatism. His 1919 lecture introducing pragmatism, Hu refers approvingly to Dewey's comment that 'philosophy recovers itself when it ceases to be a device for dealing with the problems of philosophers and becomes a method, cultivated by philosophers, for dealing with the problems of men'.

4. Mai Bewegung = May fourth movement : John Dewey was as sympathetic to the workers as he was to the students. His Chicago colleagues' disapproval of the strike correlated with Hu Shi's negative opinion about the student revolt. Hu insisted that the students should devote themselves to their studies rather than to politics ; Dewey endorsed the student's revolt as a gesture of righteous indignation. Dewey was glad for young China because it now realized, that it did not need to be saved from without. Nonetheless, Dewey knew that merely resorting to protests and rebellions would not bring about constructive change.
In the new press, all kinds of Western social and political theories were translated and discussed, including anarchism, liberalism, socialism, Marxism and Dewey's own pragmatism. Even though Dewey questioned the students' interest in Marxism, he acknowledged their overall intellectual enthusiasm.
Even though Dewey recognized the importance of cultural reform, he had doubts about such a single-minded approach. Unlike the Chinese intellectuals, he did not establish an arbitrary dualism between cultural and political reform. He acknowledged the importance of Western learning and sensed a more pressing need for China to develop her industry. He thought that Chinese intellectuals were too preoccupied with absorbing new thoughts and new theories to accomplish any effective political or practical change.
Dewey's dream for a true political revolution following the May fourth student demonstration did not materialize. He understood that the salvation of China depended not so much on the few intellectuals in the cities as on the ordinary men and women throughout China.

Hu, Shi. Wen ti yu zhu yi. [More talk of problems, less talk of Isms].
The article was directly based on John Dewey's pragmatic method of thinking.
"All valuable thinking starts with this or that concrete problem. To study the many facts connected with our many-sided problems, to look for the specific ills, is the first step in thinking. And then, to propose different methods of solution, which are based on our accumulated life experiences and knowledge, to suggest the many ways of healing the illness, is the second step in thinking. Afterwards, to infer the results of every kind of possible solutions, as well as whether these results will really solve our present difficulties and problems, and to choose, on the basis of this inference, a hypothetic solution, and consider it to be my opinion, is the third step in thinking. All valuable thinking has to pass through these three steps.
Here in China a number of people have asked me, 'Where should we start in reforming our society ? ' My answer is that we must start by reforming the component institutions of the society. Families, schools, local governments, the central government – all these must be reformed, but they must be reformed by people who constitute them, working as individuals – in collaboration with other individuals, of course, but sill as individuals, each accepting his own responsibility. And claim of the total reconstruction of a society is almost certain to be misleading. Social progress is neither an accident nor a miracle ; it is the sum of efforts made by individuals whose actions are guided by intelligence."

[Dewey, John]. Duwei wu da jiang yan. Hu Shi yi. [ID D25871]. [Five major lecture series of John Dewey in Beijing].
Hu Shi : "Dr. Dewey intends to revise and expand his original lecture notes for publication in book form. When his manuscript is complete, I hope to translate it into Chinese, so that both English and Chinese versions can be published at the same time."
Robert W. Clopton : Unfortunately this intention was not carried out. Dewey's lectures were published in Chinese, many of them in the Bulletin of the Ministry of Education. Dewey referred in his lecture on ethics to Sun Yat-sen's theory : 'To practice means to seek knowledge. A theory must be tested before it becomes accurate. I fully agreed with the great Chinese statesman Dr. Sun Yat-sen, when he said the old saying, 'to know is easy ; to act is difficult' has contributed a great deal to the backwardness of China, because under the influence of the saying people have become lazy and hesitant to do anything. It is true that we cannot always anticipate with accuracy the consequences of what we do. But this is no warrant for us to sit idle. The more we try doing something, the more experience we have and therefore the more knowledge we can get. The attempt to get knowledge apart from doing and applying it in a practical situation never will succeed.
Jessica Wang : Hu Shi's translations seem highly problematic – mostly in style and tone and occasionally in content. Hu's eloquent, pompous, and proselytizing style marked a dramatic difference from Dewey's usually unassuming and unimposing style. I do not mean to suggest that Hu Shi intended to distort Dewey's lectures, nor do I mean to imply that the records of Dewey's lectures in China were largely fabricated and unreliable. Nonetheless, we may reasonably believe that Hu may have occasionally altered the meanings of what Dewey said to highlight a particular point or to promote a certain agenda. Even though these occasional anomalies may seem minor, they eventually affected the way Chinese intellectuals responded to Dewey.

Hu, Shi. Wen xue gai liang chu yi. In : Xin qing nian ; vol. 2, no 5 (1917).
While doing his Ph.D. work under Dewey, Hu Shi argued in this article, that 'wenyan' was no longer compatible with the Chinese modern experience and that 'baihua' – the vernacular – should be used to revitalize Chinese language and literature.
Dewey's presence in China's intellectual scene provided that dimension of understanding. That is, the use of 'baihua' was both a means and an end. To argue that 'baihua' is a tool for expressing ideas was correct, but partial, for language is not only a tool : language means communication and by communication we life and an associative life is formed. Dewey gave hig regards to the New Culture Movement occasioned by language reform. He accepted Hu Shi's thesis that the 'Baihua' Movement embraced Chinese enlightenment.
Dewey began to see the fundamental problem in China in the matter of poor and ineffective communication, which in turn would explain many of China's social problems. 'Communication' therefore offered a unique perspective for Dewey to analyze situations in China, and this approach differentiated Dewey fundamentally from many of his Chinese followers and Western thinkers. To discredit the Confucian family system as a defective system of language and communication became the starting point in Dewey's construction of a new Chinese mind. The 'Baihua' Movement was introduced because 'baihua' could facilitate the expression of new ideas.

Hu, Shi. Hu Shi wen cun. (Shanghai : Ya dong tu shu guan, 1922).
胡適文存
Ding Zijiang : Hu Shi attempted to treat John Dewey's scientific method as a precondition for resolving China's social and cultural problems. The establishment of a scientific tradition in China was a result of interactions between Hu's psychological need to have a Chinese resource for facing the superior culture of America, and his intellectual need to construct a reformist means for the drastic purpose of Deweyanizing China. Before Hu adopted Dewey's experimentalism, his view of Confucianism and Chinese cultural traditions were by no means negative, since later he began formulating a 'way' to reform them. This 'way' was based on Dewey's scientific method. Hu's discovery of Dewey decisively transformed his previous simple, vague, tentative, but genuinely reformist attitude into a clear and straightforward advocacy of reformist means to westernize China according to the model of modernity and modernization provided by Dewey's early philosophical framework. Because Dewey argued for gradual social and cultural change, Hu wanted China's development to follow this path to avoid the Russian style of revolution. For Dewey, China needed gradual and peaceful reform, not radical and violent revolution, since 'reformation' is a very efficient type of experiment or instrument for socio-political transitions. Hu intended to adopt Dewey's experimentalism to make an 'overall transformation' to Chinese culture, not only for socio-political change, but also for almost all fields of culture, including language, literature, and thought patterns, such as 'the poetry revolution', 'the vernacular movement' and the 'Chinese logic method'.
Hu Shi followed his pragmatic master in seeking an 'ever-enduring process of perfecting' rather than perfection. Accordingly, he said it was requisite for the progress of the present society to uphold natural science and pragmatic philosophy and to abolish superstition and fantasy. Although Hu Shi devoted himself to spreading Dewey's experimentalism, his efforts were not as successful as expected.

Hu, Shi. Wu shi nian lai zhi shi jie zhe xue shi. [Weltphilosophie der letzten 50 Jahre]. [ID D28639].
Hu Shi schreibt eine Analyse über die historischen Überlegungen John Deweys : "Dewey zeigt in diesen Abschnitten auf, dass die antike und die neuzeitliche Haltung hinsichtlich der 'Erfahrung' deshalb differiert, weil die praktischen Erfahrungen der Menschen früher und heute in der Tat völlig voneinander abweichen. Die Erfahrung der Menschen in der Antike ist passiv, konservativ und blind, deshalb schätzen die Philosophen der Antike die Vernunft und die geistige Erfahrung besonders hoch. Unter dem Einfluss der experimentellen Wissenschaft führte die Erfahrung des heutigen Menschen zur aktiven Kontrolle der Natur, zum nach vorne gerichteten Suchen nach Erneuerung und zum bewusst [durchgeführten] Plan und Experiment. Dewey zeigt auf, dass die von den Kantianern angenommene Vernunft wirklich ausgedient hat. Vernunft, [das heisst] Intelligenz, ist die lebendige Anwendung der Erfahrung, darüber hinaus gibt es keine weitere Vernunft."
"Der wichtigste Beitrag Darwins und Huxleys hinsichtlich der philosophischen Methode besteht in deren 'Agnostizismus' (cun yi zhu yi). Der Begriff Agnostizismus wurde von Huxley geschaffen, wörtlich übersetzt 'Nicht-Wissen-Ismus' (bu zhi zhu yi). Konfuzius sprach : 'Das, was man Weiss, für Wissen halten und das, was man nich weiss, für Nicht-Wissen halten, das ist Wissen'. Dieses Zitat ist wirklich eine gute Erklärung des 'Agnostizismus'. Aber die Wissenschaftler der Neuzeit gehen noch einen Schritt weiter, sie wollen fragen : 'Welches Wissen kann erst als nicht anzweifelbares Wissen gelten ? ' Huxley sagt, erst jenes ausreichend bewiesene Wissen kann man glauben, all das, was nicht ausreichend bewiesen werden kann, kann nur als Zweifel, aber nicht als Glauben gelten. Das ist das Hauptprinzip des Agnostizismus.
Huxleys zentraler Punkt ist die Betonung des Beweises. Hinsichtlich jedes Aberglaubens, jeder Überlieferung hat er nur eine Kampfwaffe : das 'Heranziehen von Beweisen'. Obwohl diese Haltung in der Tat eine wissenschaftliche ist, ist sie jedoch nur ein Aspekt der wissenschaftlichen Methode, sie umfasst nur den negativen, zerstörerischen Aspekt. Huxley hat noch nicht den gesamten Bedeutungsgehalt der wissenschaftlichen Methode im Denken verstanden. Er verfasste noch ein kurzes Vorwort, in welchem er darauf hinweist, dass im vierten Kapitel des vorliegenden Bandes Descartes die unabdingbaren Bedingungen des wissenschaftlichen Urteils aufzeigt ; die übrigen acht Kapitel beschreiben alle die späteren Ergebnisse, die durch die Anwendung der Descartschen Methode auf jeden Aspekt [erzielt wurden]. Aber die Methode von Descartes besteht nur aus dem Wort 'Zweifel' ; Huxley hebt klar und deutlich hervor, dass Descartes' Methode lediglich darin besteht, keine Bereitschaft zu zeigen, einem Begriff Glauben zu schenken, der nicht völlig klar und verständlich ist. Sie besteht lediglich darin, das Wort 'Zweifel' von der sündhaften Position [zu befreien] und in die Verantwortung zu heben. Huxley erkannte deutlich, dass das Wort 'Zweifel' das Zentrum des wissenschaftlichen Geistes ist."
"Henri Bergson vertritt auch eine Art Evolutionslehre, welche er 'kreative Evolution' (chuang zao de jin hua) nennt. Diese Lehre setzt einen dualen Ursprung voraus : ein Aspekt ist jene tote, passive Materie ; ein Aspekt ist jener 'élan vital' (Sheng huo de chong dong). Leben besteht lediglich in der Neigung, die Funktion / Anwendung dieses ursprünglichen Impulses in der Materie anzuregen. Dieser ursprüngliche Impuls ist die eigentliche Ursache der biologischen Evolution (sheng wu yan hua)."

[Heine, Heinrich. Ein Fichtenbaum steht einsam im Norden]. Hu Shi yi. In : Zhongguo liu mei xue sheng yue bao = The Chinese students' monthly ; Nr. 2 (1913). Übersetzung von Heine, Heinrich. Ein Fichtenbaum steht einsam. In : Heine, Heinrich. Buch der Lieder : lyrisches Intermezzo. (Hamburg : Hoffmann und Campe, 1827). Das Gedicht ist die erste Übersetzung von Heine.

[Byron, George Gordon]. Ai Xila. Hu Shi yi. (1914). In : Hu, Shi. Chang shi ji. (Shanghai : Ya dong tu shu guan, 1920). Übersetzung von Byron, George Gordon. The Isles of Greece. In : Byron, George Gordon. Don Juan ; with a biographical account of Lord Byron and his family ; anecdotes of his Lordhip’s travels and residence in Greece, at Geneva, & c. : canto III. (London : Printed for William Wright, 1819).

[Ibsen, Henrik]. Nuola. Hu Shi, Luo Jialun yi. In : Xin Qing nian ; vol. 4, no 6 (1918). = [Ibsen, Henrik]. Nuola. Yibusheng yuan zhu ; Hu Shi, Luo Jialun he yi. (Shanghai : Qi ming shu ju, 1936). [Basiert auf der englischen Übersetzung von William Archer 1906]. Übersetzung von Ibsen, Henrik. Et Dukkehjem : skuespil i 3 akter. (Kobenhavn : Gyldendal, 1879). = Ibsen, Henrik. Nora oder ein Puppenheim : Schauspiel in drei Aufzügen. (Leipzig : Reclam, 1889). = Ibsen, Henrik. Nora. (London : Griffith, Farran & Co., 1882). = Ibsen, Henrik. A doll's house. (London : T.F. Unwin, 1889). [Erstaufführung Det Kongelige Teater, Kopenhagen 1879]. [Erste Übersetzung ; Teilübersetzung].
娜拉

Xin qing nian ; Nr. 4 (April 1918). Ed. by Hu Shi. [Sondernummer über die Reformierung des chinesischen Theaters].
[Enthält] : Song, Chunfang. Jin shi ming xi bai zhong. [One hundred well-known modern plays].
近世名戲百種

Duan pian xiao shuo. Dude zhu [et al.] ; Hu Shi yi. (Shanghai : Yadong tu shu guan, 1919). [Übersetzung von Kurzgeschichten von Alphonse Daudet, Guy de Maupassant, Anton Pavlovich Chekhov, Maxim Gorky].
短篇小說

[Dewey, John]. Meiguo zhi min zhi de fa zhan. Duwei jiang yan lu. Hu Shi, Han Lu, Tian Feng. (Beijing : Xue shu jiang yan hui, [1919]). Übersetzung von Dewey, John. American democracy. Vortrag in China 1919].
美國之民治的發展 : 杜威講演录

Hu, Shi. Shi yan zhu yi. (Beijing : Xue shu jiang yan hui, 1919). (Xue shu jiang yan lu). [Vorträge von Hu Shi über Experimentalismus, Pragmatismus und Philosophie von John Dewey, William James, Charles Sanders Peirce].
实验主义

[Dewey, John]. Duwei wu da jiang yan. Duwei jiang ; Hu Shi yi ; Mu Wang, Fu Lu bi ji. (Beijing : Chen bao she, 1920). (Chen bao she cong shu ; 3). [Five lectures by Dewey in Beijing].
[Enthält] : She hui zhe xue yu zheng zhi zhe xue. Jiao yu zhe xue. Si xiang zhi pai bie. Xian dai san ge zhe xue jia. Lun li yan jiang ji lue.
杜威五大講演

Hu, Shi. Chang shi ji. (Shanghai : Ya dong tu shu guan, 1920). [Anthologie Lyrik].
[Enthält Übersetzungen von] :
Campbell, Thomas. [Ein Gedicht]. (1908).
Browning, Robert. Optimism (1914).
Byron, George Gordon. Ai Xila = The Isles of Greece. (1914).
Ketchum, Arthur. Mu men xing = Ballad of the cemetery gate. (1915).
Teasdale, Sara. Over the roofs.
嘗試集 : 附去國集
Hu, Shi. Chang shi hou ji.
[Enthält Übersetzungen von acht englischen Gedichten] : Thomas Hardy, John Donne, Robert Browning, Thomas Carlyle, Percy Bysshe Shelley, Henry Wadsworth Longfellow, Edward FitzGerald.
嘗試後集

[Drinkwater, John]. Linken. Delinwatuo yuan zhu ; Chen Xingren yuan yi ; Hu Shi jiao gai. (Shanghai : Shang wu yin shu guan, 1921). (Shi jie cong shu). Übersetzung von Drinkwater, John. Abraham Lincoln : a play. (London : Sidgwick & Jackson, 1918).
林肯

Hu, Shi. The Development of the logical method in ancient China = Xian Qin ming xue shi. (London : K. Paul, Trench, Trubner and Co. ; Shanghai : The Oriental Book Co., 1922). (Diss. Columbia Univ., 1917).
先秦名学史

Hu, Shi. Wu shi nian lai zhi shi jie zhe xue shi. (Shanghai : Shi jie tu shu guan, 1924). [Weltphilosophie der letzten 50 Jahre ; enthält Eintragungen über Friedrich Nietzsche, René Descartes, Henri Bergson, John Dewey, Aldous Huxley].
五十年來之世界哲學史

Hu, Shi. Hu Shi ri ji. ([S.l. : s.n.], 1930). [Enthält Übersetzungen von Gedichten von] : Alfred Tennyson, Robert Browning, William Shakespeare, Ralph Waldo Emerson, Rudyard Kipling, James Russell Lowell, Alfred Noyes, Oliver Wendell Holmes, Joseph Dane Miller, Denis H. Robertson.
胡適日記

[Dewey, John]. Jin ri si da si xiang jia xin yang zhi zi shu. Hu Shi [et al.] zhu ; Xiang Zhen [et al.] yi. (Shanghai : Liang you tu shu yin shua gong si, 1931). (Yi jiao cong shu ; 1).
今日四大思想家信仰之自述
[Enthält] :
Hu Shi de xin yang / Xiang Zhen yi.
Wei'ersi de xin yang / Chu Anping yi. [H.G. Wells].
Aiyinsitan de xin yang / Wang Jungang yi. [Albert Einstein].
Duwei de xin yang / Xiang Zhen yi. Übersetzung von Russell, Bertrand. What I believe. (London : Kegan Paul, 1925).

[Dewey, John]. Zhe xue de gai zao. Duwei zhu ; Hu Shi, Tang Bohuang [Tang Yue] yi ; Zhonghua jiao yu wen hua ji jin dong shi hui bian yi wei yuan hui bian ji. (Shanghai : Shang wu yin shu guan, 1934). Übersetzung von Dewey, John. Reconstruction in philosophy. (New York, N.Y. : H. Holt, 1920).
哲學的改造

Hu, Schï. Der Ursprung der Ju und ihre Beziehung zu Konfuzius und Lau-dsï. Mit Genehmigung des Verfassers übersetzt von Wolfgang Franke. In : Sinica Sonderausgabe, T. 1-2 (1935). Übersetzung von Hu, Shi. Shuo ru. 说儒 [Confucius ; Laozi].

Eber, Irene. Hu Shih, 1891-1962 : a sketch of his life and his role in the intellectual and political dialogue of modern China. (Claremont, Calif. : Claremont Graduate University, 1965). Diss. Claremont Graduate Univ., 1965. [Hu Shi].

Stafutti, Stefania. Hu Shi e la "questione della lingua" : le origini della letteratura in baihua nel Baihua wenxue shi (Storia della letteratura in lingua volgare). (Firenze : Casa Editrice Le Lettere, 1990). (Collana di studi orientali).

Zhou, Zhiping [Chou, Chih-p'ing]. Hu Shi yu Wei Liansi : shen qing wu shi nian. (Taibei : Lian ching chu ban shi ye gong si, 1998). [Hu Shi and Edith Clifford Williams : a passion of fifty years].
胡適與韋蓮司 : 深情五十年

Eglauer, Martina. Wissenschaft als Chance : das Wissenschaftsverständnis des chinesischen Philosophen Hu Shi (1891-1962) unter dem Einfluss von John Deweys (1859-1952) Pragmatismus. (Stuttgart : F. Steiner, 2001). (Münchener ostasiatische Studien ; Bd. 79).

Tan, Sor-hoon. China's pragmatist experiment in democracy : Hu Shih's pragmatism and Dewey's influence in China. In : The range of pragmatism and the limits of philosophy. Ed. by Richard Shusterman. (Oxford : Blackwell, 2004).