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Lin, Yutang

(Changzhou, Jiangsu 1895-1976 Hong Kong) : Schriftsteller

Subjects

Index of Names : China / Literature : China / Periods : China : People's Republic (1949-) / Periods : China : Republic (1912-1949)

Chronology Entries (10)

# Year Text Linked Data
1 1919-1920 Lin Yutang attended the classes of Irving Babbitt at Harvard University.
2 1929 Lin, Yutang. Xin di wen ping xu yan. In : You si ; vol. 30 (Oct. 7, 1929). [Preface to a new literary criticism].
Irving Babbitt's influence upon the Chinese literary world is a thing we all know : there are for example Mei Guangdi, Wu Mi, Liang Shiqiu and so on, some of whom are personal friends of mine. But the belief of a conscience is a matter of freedom of the individual. Babbitt (feels) that, exalted as religion is, it is not within the reach of ordinary humanity, and so he advocates a man-only-ism. (Mr. Babbitt uses the word humanism in a different sense than the humanism that informed the new culture movement of the Renaissance). In its opposition to religion on the one hand and naturalism on the other, his humanism bears close resemblance to the nature-principle philosophy (i.e. Neo-Confucianism) of the Song dynasty. This is why Babbitt esteems our not-know-life-how-know-death Master Confucius, and the Confucian disciples also esteem Mr. Babbitt.
  • Document: Hou, Chien. Irving Babbitt and Chinese thought. In : Tamkang review, vol. 5 (1974). (Babb26, Publication)
  • Person: Babbitt, Irving
3 1933 Gründung der Chinese Alliance for the Protection of Civil Rights (Zhongguo min quan bao zhang tong meng) unter der Führung von Lu Xun, Song Qingling und Cai Yuanpei. Sie protestieren mit einer Gruppe chinesischer Schriftsteller, wie Lin Yutang, Lu Xun und Cai Yuanpei, vor dem deutschen Konsul Richard C.W. Behrend in Shanghai gegen die Verfolgung der fortschrittlichen Schriftsteller in Deutschland und überreichen dem deutschen Konsul zum Schutz der Menschenrechte ein Protestschreiben gegen die Verfolgung von Persönlichkeiten und Schriftstellern, gegen die Judenverfolgung und gegen Massenverhaftungen.
4 1935 Lin, Yutang. My country and my people [ID D13801].
Horst Denkler : Angesichts des Ansturms westlicher Ideen und der Zunahme äusseren Drucks ruft Lin Yutang seine Landsleute zur Rückbesinnung auf die eigene Gesellschaftsstruktur auf, wobei er neben die von Richard Wilhelm gepriesenen Tugenden und Errungenschaften die chinesische Kunst rückt, die dem Leben zum Vorbild dienen könne, weil sie das Erbe der Vergangenheit produktiv erarbeitet, Schönheit im Alltag entdeckt und über den Alltag ausbreitet. Gleichzeitig erteilt Lin den nichtchinesischen Lesern die Lehre, auf Einmischung in die inneren Angelegenheiten des chinesischen Gemeinwesens zu verzichten, den Import westlicher Idealvorstellungen aus Politik und Wirtschaft, Sozialleben und Ästhetik zu unterlassen und die Chinesen mit fremden "Ismen" zu verschonen.
  • Document: Denkler, Horst. Von chinesischen Pferden und deutschen Missionaren : China in der deutschen Literatur : deutsche Literatur für China. In : German quarterly ; vol. 60, no 3 (1987). (Den1, Publication)
5 1935 Lin, Yutang. On Bertrand Russell's divorce [ID D28025].
Bertrand Russell's divorce is none of my business. On the other hand, my thoughts on Bertrand Russell's divorce are none of his business. The short item of news that appeared in The China Press about two months ago made me think a great deal. In fact, it made me think furiously. To those acquainted with the liberal views of marriage taken both by Bertrand and Dora Russell, which to my mind, would make marriage considerably easier, the news must have come as a surprise. In fact, the situation is a little invested with humour, as the personal distresses of all great men are invested with humour. This sort of humour is of the best, for it comes from the Defeat of Theories. The cosmic enginge grinds on, taking its toll form among prince and pauper, and from the shop-keeper to the modern sage, and shows us up as a couple of human mortals that must eternally flounder along. For life is victorious over human philosophy.
Perhaps, if the news is true, the divorce mustn't be taken as a defeat of Bertrand Russell, but only as a defeat of marriage. Perhaps Bertrand Russell is greater than the institution of marriage. For if Russell's marriage was a failure, he was, and is, in good company. All great men's marriage are failures. You say, what about Tolstoy and Goethe ? That is very well ; but I was thinking of the great sages of the past – Buddha, Confucius, Jesus and Mohammed. Jesus never married, so that proves nothing, unless it be taken as a practical comment on marriage on his part. Buddha, as we are told in The light of Asia, literally walked over the graceful sleeping body of his beautiful wife and became the first monk. It makes me wonder what he must have gone through. It seems to me that all these great men and sages are half crazy people : the common feelings of pain and suffering, of pity for the beggar, of the little annoyances in marriage and the great 'ennui' of life, which to the common man are no sooner felt than forgotten, must have struck their more highly sensitized souls with the power of an exaggerated illusion. From this exaggerated illusion, usually a religion was created. In fact, all founders of a special favorite theory, like Freud, Karl Marx and D.H. Lawrence, must have suffered from a type of mental myopia or astigmatism, which enables them to 'carry it through to its logical conclusion' and beyond all limits of reasonableness. To come back – Confucius and Mencius divorced their wives, and Mohammed took to concubines. All their marriages were failures. Only Socrates, that old Greek with a large measure of common sense, stood his marriage as well as any middle-class John Smith. We are told that, after being scolded by his wife and when he was leaving his house, his wife poured a pail of cold water over his head, he merely muttered, 'After the storm, the rain !' In other words, he had very robust, healthy nerves ; he stood marriage with the same physical courage as he stood cold, hardship and physical fatigue, for which he had extraordinary powers, and he faced his wife with the same moral courage with which he faced the cup of hemlock at the end of his seventy years. Socrates had that secret of happiness which is the essences of Chinese culture: Endure and conquer.
Why didn't Russell do it, and why didn't Confucius do it ? Confucius had the same humour and the same common sense as Socrates. But we have no sufficient evidence to determine whether Confucius divorced his wife or his wife divorced him. My conviction is that his wife merely ran away. Turn up Chapter Ten of The Analects, and you will understand why it must be so. Any woman who could stand Confucius as husband could stand the Spanish Inquisitions. 'He did not talk at dinner table, and did not talk in bed'. Many wives who face the back of their husband's morning paper every breakfast must know what that first part means ; for he second part, they can only imagine. Then he was extremely fastidious about the matching of colours in his dress. 'A fur gown of black sheep should be matched with a black material, a fur gown of white deer should be matched with a black material, a fur gown of white deer should be matched with white material, and a fur gown of fox should be matched with chocolate material'. Like all great men, he had original personal habits. 'He must have the right sleeve of his working gown made shorter' than the left sleeve, and he 'insisted on changing into a sleeping gown, which was longer by half than his body'. All these were practical hygienic innovations, but to the wife of Confucius, who was just a conventional woman, they might have just seemed like sheer nonsense. Equally fastidious was he with his food. 'Rice could never be too white, and mince meat could never be too fine', and who bore the burden except the wife in the kitchen ? The ten conditions under which Confucius refused to eat must have hanged over the mind of his wife at the kitchen like the sword of Damocles, and eventually caused her to make up her mind one fine morning. It was quite within reason, for instance, that 'when fish was not fresh, and meat was bad-smelling, he would not eat ; when the colour was bad, he would not eat ; when the flavor was bad, he would not eat'. But when 'he would not eat because a dish was overdone or underdone', was the wife of Confucius to stand over the boiling pot like a guard over a nationally well-known gangster, at the risk of seeing her man starve for another fine half day ? The article that he would not eat 'when a thing was not in season' meant extra time and caution at buying in the market. But when 'he would not eat, when the meat was not cut into perfect squares, and he would not ear, when it was not served with its proper sauce', the idea of running away must have already dawned in her mind. The worm was turning. And when, for one reason or another, she could not get up a proper meal, but could ask her son, Li, to run across and get some bacon and some wine to humour him and be through with the darned meal, she might still consent to stay. As it happened, she learned that 'he would not take wine that was not home-brewed or pickled meat that was bought from the streets', so what could the wife do except pack up and go away ? That last scene with Confucius, in which she delivered her mind of Confucius, is waiting for some great playwright to write up as the climax of a modern feminist drama. Greater, infinitely greater, than Dora's speech in leaving the Doll's House.
This instance of Confucius is given to illustrate the kind of problems that lie back of marriage and its failures. Two beings, biologically dissimilar, and actually leading two lives, are constrained to lead one. The response to surroundings must necessarily be dissimilar, and only an old couple, with a fundamental respect and liking for each other, and willing to give and take, can, with the exercise of vigilant common sense, toleration and subtle understanding, ever make a go of it. When this condition fails, the marriage breaks, and for it there is no remedy. The East, which regard the family as a social affair and the basis of society, take to concubinage, keeping the family as a social unit intact, while the West, which regard marriage as an individual, sentimental and romantic affair (sic !) go for divorce. Now the East are copying the West, but whoever believes that divorce is a true solution ? It is merely as we say in Chinese, 'a solution of no solution', like concubinage itself. There is no such thing as fairness or equality, for it is invariably the woman who suffers. The question is under which system she suffers more. Under the old system, when the man gets tired of his wife and takes his favorite home as concubine, the wife still retains her high position in the family, surrounded by her children, and holding at least a theoretic supremacy over the concubine. Above all, her personal position in the family is kept, and her home is not broken up. In the West, the woman sues for divorce, gets her alimony and goes away to live alone, or re-marry, or become a social lioness. In China, where women have not the spirit of independence of their western sisters, the situation is quite different. It has sometimes seemed to me that the old wife who is cast away to live a solitary life, with her home broken and her position as matriarch lost, is an infinitely pathetic spectacle. In olden days, when a maiden was, by the force of circumstances, involved with a married man, she was, if she was really in love with him, willing to go to his home as his concubine and serve the wife with respect and honour. Now driving one another out in the name of monogamy seems to be the modern fashionable was. It is the so-called emancipated, civilized way. In this battle against their own sex, the young must win out against the old. But if the women prefer it that way, let them have it, since it is they who are primarily affected by it. In any case, there is a happy and an unhappy woman in it. The problem is so new and yet so old. There is no such thing as fairness and equality. I hear Mary Pickford and Douglas Fairbanks are estranged. I am interested not in what Doug thinks, but in what Mary thinks about this internecine war of the fair sex. If Mary were a good Chinese girl, she would let Doug take his concubine, watch how his passion cools after a time, and retain her lordship over Doug. Doug would then have plenty of time to learn what is love and some day come to his senses. Again, this is their own business, but again my thoughts are my own.
  • Document: Lin, Yutang. On Bertrand Russell's divorce. In : Lin, Yutang. The little critic : essays, satire and sketches on China. (Shanghai : Commercial Press, 1935). = Lin, Yutang. Selected bilingual essays of Lin Yutang. Qian Suoqiao comp. and ed. (Hong Kong : Chinese University Press, 2010). (Russ1, Publication)
  • Person: Russell, Bertrand
6 1935 Lin, Yutang. My country and my people [ID D13801].
Lin Yutang turned Irving Babbitt's name into an adjective 'Babbittian' to describe his intellectual system, an early and perhaps first usage of the word. In doing so, he once again compared Babbitt with Confucius. He observed the common sense of Confucius 'dismisses supernaturalism as the realm of the unknowable and expends extremely little time on it' and that Confucianism is 'equally emphatic in the assertion of the superiority of the human mind over nature and in the denial of nature's way of life, or naturalism, as the human way'. The Confjucian conception that 'heaven, earth and man' comprise 'the three geniuses of the univers' Lin then compares to 'the Babbittian threefold distinction of supernaturalism, humanism and naturalism'.
7 1937 Lin, Yutang. The importance of living [ID D14759].
[Henry David] Thoreau is the most Chinese of all American authors in his entire view of life, and being a Chinese, I feel much akin to him in spirit. I discovered him only a few months ago, and the delight of the discovery is still fresh in my mind. I could translate passages of Thoreau into my own language and pass them off as original writing by a Chinese poet, without raising any suspicion.
8 1940 Lin, Yutang. A talk with Bernard Shaw [ID D27973].
Bernard Shaw once looked in at Shanghai and looked out again. On the morning of his arrival, the papers reported that the local Rotary Club had decided to snub Shaw by letting him "pass unnoticed." The apparent implication was, of course, that Shaw would suffer such terrible disgrace from being passed unnoticed by the local Rotarians that he would never be able to recover his reputation. That was, of course, very intelligent on the part of the Shanghai Rotarians in view of the fact that the Hong Kong Rotarians had been worse than snubbed by Bernard Shaw. But it would have been still more intelligent to decide not to read Shaw alto- gether. Shaw had aroused, besides, such a scare among the Shanghai respectable society by urging the Hong Kong students to study communism that the entire Shanghai foreign press was in hiding that morning for fear of coming into contact with him. The attitude of the Rotary Club was but typical. The only thing, however, that will go down to posterity about the Shanghai Rotary Club is that on the day preceding Shaw's arrival, these Rotarians, or by Shaw's definition, these people who "keep in the rut," called Shaw "Blighter," "Ignoramous," "Fa Tz" and "Baka-yaro."
  • Document: Gray, Piers. Hong Kong, Shanghai, the Great wall : Bernard Shaw in China. In : Shaw ; vol. 5 (1985). (Shaw15, Publication)
  • Person: Shaw, George Bernard
9 1974 Lin, Yutang. Memoirs of an Octogenarian. In : Chinese Culture University journal. (Taipei 1974).
"In Harvard, I registered for the School of Comparative Literature. My professors were Bliss Perry, Irving Babbitt, Von Yagerman (Gothic), Kittredge (Shakespeare) and another professor for Italian. Prof. Irving Babbitt raised a storm in literary criticism. He was for maintaining a critical standard, as against the school of J.L. Spingarn, later in the New School of Social Research New York. Babbitt was the only professor who was only an M.A. by degree. Backed by prodigious learning, he used to read from Sainte-Beuve's Port Royal and eighteenth-century French authors and quoted the modern Brunetière. He devoted a whole course, Rousseau and Romanticism, tracing the disappearance of all standards to the influence of J.J. Rousseau. It was a course in the development of the expansive appreciative criticism in Madame de Staël and other early Romantics, Tieck, Novalis etc.
His influence on Chinese was far-reaching. Lou Kuang-lai and Wu Mi carried his ideas to China. Shaped like a monk, Wu Mi's love affair with his girl would make a novel… I refused to accept Babbitt's criteria and one took up the cudgels for Spingarn and eventually was in complete agreement with Croce with regard to the genesis of all criticism as 'expression'…
The traditional theorists are headed by Paul Elmer More, a non-academic scholar. Others, such as Sherman and Irving Babbitt have also expressed their individual opinions. Professor Babbitt in particular has had an extensive influence on the Chinese literary world, which almost everyone is acquainted with. His students such as Mei Kuang-te, Wu Mi, and Leung Shih-chin, just to mention a few, are my personal friends. Obviously individual belief is private and depends on personal freedom. Babbitt is widely admired for his knowledge and incisive rhetoric, which is similar to Brunetière's. His basic theories also have considerable resemblance to those of Brunetière, both in essence going back to classical humanism, which regarded as the ultimate goal the appreciation of art and the ideal life. For this reason Brenetière in his old age turned toward Catholicism, but Babbitt was wiser. Although Babbitt respected religion, he did not turn in that direction, but instead toward humanism. Babbitt's humanism, however, is different from that of the Renaissance, opposed as it is to religion, on one hand, and to naturalism., on the other, something like the theories of the Sung dynasty. Babbitt, therefore, respected our saint, Confucius, and our contemporary disciples of Confucius respect him in turn. I am not saying this to make fun of Babbitt, for I myself admire him personally. He did not travel around to find an official job, nor did he offer comfort to those who failed…
The conflict between the liberators of literature and the literary conformists exists in both the East and the West. Conformity is associated in Chine with writing style, sentence structure, and paragraphing and in the West with discipline or standards. This is the focal point of the controversy between the modern American humanism of Professor Babbitt of Harvard and his opponents. Professor Babbitt's contagious ideas have been imported into China by his disciples, and the notion of discipline is now arrayed against individualism as incompatible extremes. "
Aldridge, A. Owen : Lin Yutang's subsequent comparison between Babbitt and Confucius is intentionally humorous but not disrespectful of either one. To the contrary, it shows Lin's admiration of the Chinese sage's political independence and of Babbitt's steadfast adherence to principle.
10 1995 Lin, Yutang. Lin Yutang zi zhuan. (Nanjing : Jiangsu wen yi chu ban she, 1995). (Ming ren zi zhuang cong shu). 林语堂自传
"The influence that Irving Babbitt exerts on modern Chinese literary criticism has been profound and swift."

Bibliography (25)

# Year Bibliographical Data Type / Abbreviation Linked Data
1 1928 [Brandes, Georg]. Yibusheng. Lin Yutang yi. In : Ben liu ; vol. 1, no 3 (1928). Übersetzung von Brandes, Georg. Henrik Ibsen. Vol. 1-3. (Kopenhagen : Gyldendal, 1902-1903).
易卜生 		Publication / Ibs47
  • Cited by: Tam, Kwok-kan. Ibsen in China 1908-1997 : a critical-annotated bibliography of criticism, translation and performance. (Hong Kong : Chinese Univesity Press, 2001). (Ibs1, Published)
  • Person: Brandes, Georg
  • Person: Ibsen, Henrik
2 1929 [Brandes, Georg]. Yibusheng zhuan ji qi qing shu. Lin Yutang yi. (Shanghai : Chun chao shu ju, 1929). [Übersetzung von Ibsens Liebesbriefen an Emilie Bardach].
易卜生傳及其情書 		Publication / Ibs66
  • Cited by: Tam, Kwok-kan. Ibsen in China 1908-1997 : a critical-annotated bibliography of criticism, translation and performance. (Hong Kong : Chinese Univesity Press, 2001). (Ibs1, Published)
  • Person: Brandes, Georg
  • Person: Ibsen, Henrik
3 1929 [Russell, Dora Black]. Nü zi yu zhi shi. Luosu fu ren ; Lin Yutang. (Shanghai : Bei xin shu ju, 1929). Übersetzung von Russell, Dora Black. Hypatia : or woman and knowledge. (London : Kegan Paul, Trench, Trubner, 1925). (To-day and to-morrow ; 10).
女子与知识 		Publication / Russ13
4 1930 [Delmer, F. S.]. Yingguo wen xue shi. Lin Huiyuan yi ; Lin Yutang jiao. (Shanghai : Bei xin shu ju, 1930). (Wen xue shi cong shu ; 1). Übersetzung von Delmer, F. S. English literature from Beowulf to T.S. Eliot : for the use of schools, seminaries and private students. (Berlin : Weidmann, 1910). 3rd ed., rev. And corr. (1912).
英国文学史 		Publication / Chau17
5 1935 Lin, Yutang. My country and my people. (New York, N.Y. : Reynal & Hitchcock, 1935). (A John Day book). = Lin, Yutang. Mein Land und mein Volk. Übers. von W.E. Süskind. (Stuttgart : Deutsche Verlags-Anstalt, 1936). Publication / LinY10
6 1935 Lin, Yutang. On Bertrand Russell's divorce. In : Lin, Yutang. The little critic : essays, satire and sketches on China. (Shanghai : Commercial Press, 1935). = Lin, Yutang. Selected bilingual essays of Lin Yutang. Qian Suoqiao comp. and ed. (Hong Kong : Chinese University Press, 2010). Publication / Russ1
  • Cited by: Zentralbibliothek Zürich (ZB, Organisation)
  • Person: Russell, Bertrand
7 1937 Lin, Yutang. The importance of living. (New York, N.Y. : Reynal & Hitchcock, 1937).
=
Lin, Yutang. Weisheit des lächelnden Lebens. Aus dem Amerikanischen übertr. Von W.E. Süskind. (Stuttgart : Deutsche Verlags-Anstalt, 1938). 		Publication / LinT8
8 1938 Lin, Yutang. Weisheit des lächelnden Lebens. Aus dem Amerikanischen übertragen von W[ilhelm] E[mmanuel] Süskind. (Stuttgart : Deutsche Verlags-Anstalt, 1938). Übersetzung von Lin, Yutang. The importance of living. (New York, N.Y. : Reynal & Hitchcock, 1937). Publication / LinYu2
  • Cited by: Worldcat/OCLC (WC, Web)
  • Person: Süskind, Wilhelm Emmanuel
9 1940 Lin, Yutang. A talk with Bernard Shaw. In : Lin, Yutang. With love and irony. (New York, N.Y. : J. Day, 1940). = Ai qing yu feng chi.
爱情与讽刺 		Publication / Shaw61
10 1940-1941 Xi shu jing hua. Huang Jiade ; Lin Yutang. Vol. 1-6. (Shanghai : Xi feng yue kan she, 1940-1941). [Literary periodical, translations from Western literature]. 西書精華.
[Enthält] : Special edition on James Joyce : Short biography ; translation of his poems A painful case from Dubliners ; translation of the chapter Joyce in 'Axel's castle' in Edmund Wilson's James Joyce ; translation of three short excerpts from Ulysses in Stuart Gilbert's James Joyce's Ulysses, transl. by Wu Xinghua. 		Publication / JoyJ49
  • Cited by: Jin, Di. Shamrock and chopsticks : James Joyce in China : a tale of two encounters. Foreword by Weldon Thornton ; ed. with supporting essays by Robert Kellogg. (Hong Kong : City University of Hong Kong Press, 2001). (JoyJ47, Published)
  • Person: Huang, Jiade
  • Person: Joyce, James
  • Person: Wu, Xinghua
11 1940 Hsieh, Pingying [Xie, Bingying]. Girl rebel : the autobiography of Hsieh Pingying, with extracts from her new war diaries. Transl. by Adet and Anor Lin ; with an introd. by Lin Yutang. (New York, N.Y. : John Day, 1940). Übersetzung von Xie, Bingying. Yi ge nü bing di zi zhuan. (Shanghai : Liang you tu shu gong si, 1937). 一個女兵的自傳 Publication / XieB3
12 1941 Lin, Yutang. A leaf in the storm : a novel of war-swept China. (New York, N.Y. : J. Day, 1941). = Feng sheng he li. 風聲鶴唳
https://archive.org/details/in.ernet.dli.2015.174333.
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Lin, Yutang. Blatt im Sturm : Roman aus dem kriegverheerten China. (Zürich : Büchergilde Gutenberg, 1944). 		Publication / LinYu6
13 1942 The wisdom of China and India. Ed. by Lin Yutang. (New York, N.Y. : Random House, 1942). Publication / LinYu5
14 1947 [Shaw, George Bernard]. Mai hua nü. Xiao Bona zhuan ; Lin Yutang yi. (Tainan : Kai ming, 1947). (Kai ming Ying Han yi zhu cong shu). Übersetzung von Shaw, George Bernard. Pygmalion : a play in five acts. (London : Constable, 1912). [Uraufführung Hofburg Wien, 1913].
賣花女 		Publication / Shaw22
15 1948 Laotse. The wisdom of Laotse. Transl., ed. and with an introd. and notes by Lin Yutang. (New York, N.Y. : Random House, 1948). = Laotse. Hrsg. von Lin Yutang ; deutsche Übersetzung von Gerolf Coudenhouve. (Frankfurt a.M. : Fischer, 1955). (Fischer Bücherei ; 89). [Laozi. Dao de jing]. Publication / LinY9
16 1951 Lin, Yutang. Die Kurtisane. Übertragen aus dem Englischen von Leonore Schlaich. (Stuttgart : Deutsche Verlags-Anstalt, 1951). Übersetzung von Lin, Yutang. Miss Tu. (London : Heinemann, 1950). Du shi niang nu chen bai bao xiang. In : Feng, Menglong. Jing shi tong yan.
杜十娘怒沉百寶箱 		Publication / LinYu1
17 1953 Lin, Yutang. Ein wenig Liebe... ein wenig Spott. Übertr. Ines Loos ; mit 48 Ill. von Kurt Wiese. (Zürich : Rascher, 1953). Übersetzung von Lin, Yutang. With love and irony. (New York, N.Y. : J. Day, 1940). Publication / LinYu4
18 1963 Lin, Yutang. Schatzkammer Peking : sieben Jahrhunderte Kunst und Geschichte. Mit einem Essay über die Kunst Pekings von Peter C. Swann ; übersetzt aus dem Englischen : Irmtraud Schaarschmidt-Richter ; Sachbearbeitung : Otto Karow. (Frankfurt : Umschau Verlag, 1963). [Beijing] Publication / Lin,-Swan-Scha-Karo1
  • Cited by: Dettmer, Hans A. In memoriam Otto Karow. In : Nachrichten der Gesellschaft für Natur- und Völkerkunde Ostasiens, 149-150 (1991). (Det, Published)
  • Person: Karow, Otto
  • Person: Schaarschmidt-Richter, Irmtraud
  • Person: Swann, Peter C.
19 1963 Lin, Yutang. Glück des Verstehens : Weisheit und Lebenskunst der Chinesen. [Übers. von] Liselotte Eder, Wolff Eder. (Stuttgart : Klett, 1963). Übersetzung von Lin, Yutang. The importance of understanding. (Cleveland : World Publ., 1960). Publication / LinYu3
20 1967 Lin, Yutang. The Chinese theory of art. (London : W. Heinemann, 1967). Publication / LinY3
21 1967 Lin, Yutang. The Chinese theory of art : translations from the masters of Chinese art. (London : Heinemann, 1967).
https://archive.org/details/chinesetheoryofa00liny.
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Lin, Yutang. Chinesische Malerei : eine Schule der Lebenskunst : Schriften chinesischer Meister. Übers. Liselotte Eder. (Stuttgart : Klett, 1967). 		Publication / LinYu7
22 1968 20 shi ji zhi hui ren wu de xin nian. Lin Hengzhe yi. (Taibei : Zhi wen chu ban she, 1968). (Xin chao wen ku ; 6).
20世紀智慧人物的信念
[Enthält] :
[Einstein, Albert]. Ke xue jia. Aiyinsitan. Übersetzung von Einstein, Albert. I believe. (London : Allen & Unwin, 1945).
[Russell, Bertrand]. Zhe xue jia. Luosu.
[Mann, Thomas]. Xiao shuo jia. Tangmasi Man.
[Auden, W.H.]. Shi ren. Aodeng.
Lin, Yutang. Zhongguo de you mo da shi. 中国 幽默大师 林语堂 [Anekdoten].
[Thurber, James]. Meiguo de you mo da shi. Zanmushi Saibo.
[Huxley, Julian]. Ke xue ren wen zhu yi zhe. Zhuli'an Hexuli.
[Van Loon, Hendrik Willem]. Li shi ren wen zhu yi zhe. Fang Long.
[Ludwig, Emil]. Zhuan ji zuo jia. Ludeweike.
[Ellis, Havelock]. Xing xin li xue xian qu. Ailisi.
[Chase, Stuart]. Jing ji xue jia. Quesi.
[Forster, E.M.]. Yingguo xiao shuo jia. Fosite. 		Publication / Russ11
23 1983 Lin, Yutang. Chinesenstadt. Aus dem Englischen von Leonore Schlaich. (Frankfurt am Main : Fischer Taschenbuch, 1983). Übers. von Lin, Yutang. Chinatown family. (New York, N.Y. : John Day, 1948). Publication / SchaL2
24 1989 Land without ghosts : Chinese impressions of America from the mid-nineteenth century to the present. Transl. and ed. by R. David Arkush and Leo O. Lee. (Berkeley, Calif. : University of California Press, 1989).
[Enthält] :
Xu, Jiyu. George Washington and the American political system. 1848.
Zhi, Gang. Trains and teaties. 1868.
Zhang, Deyi. Strange customs. 1868
Li, Gui. Glimpses of a modern society. 1876.
Chen, Lanbin. Traveil in the interior. 1878.
Cai, Jun. How to cope with Western dinner parties. 1881.
Huang, Zunxian. Two poems. 1882-1885.
Zhang, Yinhuan. Chinese in America. 1886.
Lin, Shu. Translator's notes to Uncle Tom's cabin. 1901.
Liang, Qichao. The power and threat of America. 1903.
Huang, Yanpei. Report of an investigation of American education. 1915.
Hu, Shi. An American woman. 1914-1918.
Tang, Hualong. The contradictory American character. 1918.
Xu, Zhengkeng. "Things about America and Americans". 1918-1921.
Li, Gongpu. Presidential elections. 1928.
"Gongwang". The American family : individualism, material wealth, and pleasure-seeking. 1932.
Zou, Taofen. Alabama : reds and blacks. 1935.
Lin, Yutang. Impressions on reaching America. 1936.
Kao, George. Burlesque. 1937.
Fei, Xiaotong. The shallowness of cultural tradition. 1943-1944.
Xiao, Qian. Some judgments about America. 1945.
Yang, Gang. Betty : a portrait of loneliness. 1948.
Du, Hengzhi. A day in the country. 1946-1948.
Yin, Haiguang. Americans' lack of personal style. 1954.
Yu, Guangzhong. Black ghost. 1965.
Cai, Nengying ; Luo, Lan ; Liang Shiqiu. Eating in America. 1960s-1970s.
"Jiejun". A family Christmas. ca. 1970.
Zhang, Beihai. America, America. 1986-1987.
Cold War denunciations. 1949-1955.
Wang, Ruoshui. A glimpse of America. 1978.
Xiao, Qian. Working students. 1979.
Fei, Xiaotong. America revisited. 1979.
Zhang, Jie. I do not regret visiting New York. 1982.
Liu, Binyan. America, spacious yet confining. 1982.
Wang, Yuzhong. Six don'ts for Chinese students in America. 1986.
Li, Shaomin. Private ownership and public ownership. 		Publication / Ark2
25 1990 Lin, Yutang. L'impératirce de Chine : roman. Trad. et présenté par Christine Kontler. (Arles : P. Picquier, 1990). Übersetzung von Lin, Yutang. Wu Zetian zheng zhuan. = Lin, Yutang. Lady Wu : a true story. (London : Heinemann, 1957).
武则天正传 		Publication / LinY4
  • Cited by: Pino, Angel. Bibliographie générale des oeuvres littéraires modernes d'expression chinoise traduites en français. (Paris : You Fang, 2014). (Pino24, Published)
  • Person: Kontler, Christine

Secondary Literature (1)

# Year Bibliographical Data Type / Abbreviation Linked Data
1 1999 Shen, Qian. Lin Yutang yu Xiao Bona : kan wen ren de miao yu sheng hua. (Beijing : Zhongguo you yi chu ban gong si, 1999).(Xue zhe. Yi shu jia san wen sui bi cong shu ; 3). [Lin Yutang und George Bernard Shaw. Anekdoten].
林語堂與蕭伯納看文人的妙語生花 		Publication / Shaw62