Thoreau, Henry David
(Concord, Mass. 1817-1862 Concord, Mass.) : Schriftsteller, Philosoph, Dichter
Subjects
Index of Names : Occident
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Literature : Occident : United States of America
Chronology Entries (50)
| # | Year | Text | Linked Data |
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| 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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| 2 | 1838.2 |
Thoreau, Henry David. Journal ; Aug. 22 (1838). How thrilling a noble sentiment in the oldest books, - in Homer, the Zendavesta, or Confucius ! It is a strain of music waited down to us on the breeze of time, though the aisles of innumerable ages. By its very nobleness it is made near and audible to us. |
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| 3 | 1840 |
Thoreau, Henry David. Journal ; June 26 (1840). Ch'en David T.Y. : Thoreau had probably read Laozi. He put down seven paradoxes in his journal, all of which bear close resemblance to Laozi. (1) The highest condition of art is artlessness. (2) Truth is always paradoxical. (3) He will get to the goal first who stands stillest. (4) There is one let better than any help, and that is, - Let-alone. (5) By sufferance you may escape suffering. (6) He who resists not at all will never surrender. (7) Stand outside the wall, and no harm can reach you. The danger is that you be walled in with it [J, I, 153]. The following paradoxes are from Laotse's book: (1) The greatest skill appears like clumsiness (Chapter XLV, Line 6). (2) Truth sounds like its opposite (LXXVII, 13). (3) The sage puts himself last / And finds himself in the foremost place (VII, 5-6). (4) By action without deeds / May all live in peace (III, 14-1 5). (5) To yield is to be preserved whole (XXII, 1). (6) Is it not because he does not live for Self / That his Self is realized (VII, 9-l0)? (7) The sage regards his body as accidental, / And his body is therefore preserved [VII, 7-8] |
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| 4 | 1841 |
Thoreau, Henry David. Journal ; Jan. 29 (1841). If I make a huge effort to expose my innermost and richest wares to light, my counter seems cluttered with the meanest homemade stuffs, but after months or years, I may discover the wealth of India, and whatever rarity is brought overland from Cathay, in that confused heap, and what perhaps seemed a festoon of dried apple or pumpkin, will prove a string of Brazilian diamonds, or pearls from Corromandel. |
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| 5 | 1841 |
Thoreau, Henry David. Journal (1841). Friends are the ancient and honorable of the earth. The oldest men did not begin friendship. It is older than Hindostan and the Chinese empire. |
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| 6 | 1842 |
Thoreau, Henry David. Journal (1842). Was not Asia mapped in my brain before it was in any geography ? |
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| 7 | 1842 |
Letter from Henry David Thoreau to Mrs. E, Castleton, Staten Island, May 22 (1843). Only think of some sadness away in Pekin, - unseen and unknown there. What a mine it is ! Would it not weigh down the Celestial Empire, with all its gay Chinese ? Our sadness is not sad, but your cheap joys. |
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| 8 | 1843 |
The Dial [ID D29685]. Ethnical scriptures : sayings of Confucius. Chee says, if in the morning I hear about the right way, and in the evening die, I can be happy. A man's life is properly connected with virtue. The life of the evil man is preserved by mere good fortune. Coarse rice for food, water to drink, and the bended arm for a pillow – happiness may be enjoyed even in these. Without virtue, riches and honor seem to me like a passing cloud. A wise and good man was Hooi. A piece of bamboo was his dish, a cocoa-nut his cup, his dwelling a miserable shed. Men could not sustain the sight of his wretchedness ; but Hooi did not change the serenity of his mind. A wise and good man was Hooi. Chee-koong said, Were they discontented ? The sage replies, They sought and attained complete virtue ; - how then yould they be discontented ? Chee says, Yaou is the man who, in torn clothes or common apparel, sits with those dressed in furred robes without feeling shame. To worship at a temple not your own is mere flattery. Chee says, grieve not that men know not you ; grieve that you are ignorant of men. How can a man remain concealed ! How can a man remain concealed ! Have no friend unlike yourself. Chee-Yaou enquired respecting filial piety. Chee says, the filial piety of the present day is esteemed merely ability to nourish a parent. This care is extended to a dog or a horse. Every dometic animal can obtain food. Beside veneration, what is the difference ? Chee entered the great temple, frequently enquiring about things. One said, who says that the son of the Chou man understands propriety ? In the great temple he is constantly asking questions. Chee heard and replied - 'This is propriety'. Choy-ee slept in the afternoon. Chee says, rotten wood is unfit for carving : a dirty wall cannot receive a beautiful color. To Ee what advice can I give ? A man's transgression partakes of the nature of his company. Having knowledge, to apply it ; not having knowledge, to confess your ignorance ; this is real knowledge. Chee says, to sit in silence and recal past ideas, to study and feel no anxiety, to instruct men without weariness ; - have I this ability within me ? In forming a mountain, were I to stop when one basket of earth is lacking, I actually stop ; and in the same manner were I to add to the level ground though but one basket of earth daily, I really go forward. A soldier of the kingdom of Ci lost his buckler ; and having sought after it a long time in vain ; he comforted himself with this reflection : 'A soldier has lost his buckler, but a soldier of our camp will find it ; he will use it. ' The wise man never hastens, neither in his studies nor his words ; he is sometimes, as it were, mute ; but when it concerns him to act and practice virtue, he, as I may say, precipiates all. The truly wise man speaks little ; he is little eloquent. I see not that eloquence can be of very great use to him. 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 from which all things depend ; a sovereign principle which makes them to act and move ? Its motion is its language ; it reduces the seasons to their time ; it agitates nature ; it makes it produce. This silence is eloquent. Ethical scriptures : Chinese four books. [Preliminary Note. Since we printed a few selections from Dr. Marhsman's translation of the sentences of Confucius, we have received a copy of 'the Chinese Classical Work, commonly called the Four Books, translated and illustrated with notes by the late Rev. David Collie, Principal of the Anglo-Chinese College, Malacca. Printed at the Mission Press'. This translation, which seems to have been undertaken and performed as an exercise in learning the language, is the most valuable contribution we have yet seen from the Chinese literature. That part of the work, which is new, is the Memoirs of Mencius in two books, the Shang Mung and Hea Mung, which is the production of Mung Tsze (or Mencius), who flourished about a hundres years after Confucis. The subjoined extracts are chiefly taken from these books.] All things are contained complete in ourselves. There is no greater joy than to turn round on ourselves and become perfect. The human figure and color possess a divine nature, but it is only the sage who can fulfill what his figure promises. The superior man's nature consists in this, that benevolence, justice, propriety, and wisdom, have their root in his heart, and are exhibited in his countenance. They shine forth in his face and go through to his back. They are manifested in his four members. Wherever the superior man passes, renovation takes place. The divine spirit which he cherishes above and below, flows on equal in extent and influence with heaven and earth. Tsze Kung says, The errors of the superior man are like the eclipses of the sun and moon. His errors all men see, and his reformation all men look for. Mencius says, There is not anything but is decreed ; accord with and keep to what is right. Hence he, who understands the decrees, will not stand under a falling wall. He, who dies in performing his duty to the utmost of his power, accords with the decrees of heaven. But he who dies for his crimes, accords not with the divine decree. There is a proper rule by which we should seek, and whether we obtain what we seek or not, depends on the divine decree. Put men to death by the principles which have for their object the preservation of life, and they will not grumble. The Scholar. Teen, son of the king of Tse, asked what the business of the scholar consists in ? Mencius replied, In elevating his mind and inclination. What do you mean by elevating the mind ? It consists merely in being benevolent and just. Where is the scholar's abode ? In benevolence. Where is his road ? Justice. To dwell in benevolence, and walk in justice, is the whole business of a great man. Benevolence is man's heart, and justice is man's path. If a man lose his fowls or his dogs, he knows how to seek them. The duty of the student is no other than to seek his lost heart. He who employs his whole mind, will know his nature. He who knows his nature, knows heaven. It were better to be without books than to believe all that they record. The Taou. Sincerity is the Taou or way of heaven. To aim at it is the way of man. From inherent sincerity to have perfect intelligence, is to be a sage by nature ; to attain sincerity by means of intelligence, is to be such by study. Where there is sincerity, there must be intelligence. Where intelligence is, it must lead to sincerity. He who offends heaven, has none to whom he can pray. Mencius said, To be benevolent is man. Then man and benevolence are united, they are called Taou. To be full of sincerity, is called beauty. To be so full of sincerity that it shines forth in the external conduct, is called greatness. Holiness or sageness which is above comprehension, is called divine. Perfection (or sincerity) is the way of heaven, and to wish for perfection is the duty of a man. It has never been the case that he who possessed genuine virtue in the highest degree, could not influence others, nor has it ever been the case that he who was not in the highest degree sincere could influence others. There is a divine nobility and a human nobility. Benevolence, justice, fidelity, and truth, and to delight in virtue without weariness, constitute divine nobility. To be a prince, a prime minister, or a great officer of state constitute human nobility. The ancients adorned divine nobility, and human nobility followed it. The men of the present day cultivate divine nobility in order that they may obtain human nobility ; and when they once get human nobility, they throw away divine nobility. This is the height of delusion, and must end in the loss of both. Of reform. Taou is not far removed from man. If men suppose that it lies in something remote, then what they think of is not Taou. The ode says, 'Cut hatchet handles'. This means of doing it, is not remote ; you have only to take hold of one handle, and use it to cut another. Yet if you look aslant at it, it will appear distant. Hence the superior man. When Tsze Loo heard anything that he had not yet fully practiced, he was afraid of hearing anything else. The governor of Yih asked respecting government. Confucius replied, Make glad those who are near, and those who are at a distance will com. The failing of men is that they neglect their own field, and dress that of others. They require much of others, but little of themselves. War. Mencius said, From this time and ever after I know the heavy consequences of killing a man's parents. If you kill a man's elder brother, he will kill your elder brother. Hence although you do not yourself kill them, you do nearly the same thing. When man says, I know well how to draw up an army, I am skilled in fighting, he is a great criminal. Politics. Ke Kang asked Confucius respecting government. Confucius replied, Government is rectitude. Ke Kang was harassed by robbers, and consulted Confucius on the subject. Confucius said, if you, sir, were not covetous, the people would not rob, even though you should hire them to do it. Mencius said, Pih E's would not look on a bad color, nor would his ear listen to a bad sound. Unless a prince were of his own stamp, he would not serve him, and unless people were of his own stamp, he would not employ them. In times of good government, he went into office, and in times of confusion and bad government, he retired. Where disorderly government prevailed, or where disorderly people lived, he could not bear to dwell. He thought that to live with low men was as bad as to sit in the mud with his court robes and cap. In the time of Chou, he dwelt on the banks of the North Ka, watching till the Empire should be brought to peace and order. Hence, when the fame of Pih E is heard of, the stupid become intelligent, and the weak determined. E Yin said, What of serving a prince not of one's own stamp ! What of ruling a people which are not to your mind ! In times of good government he went into office, and so did he in times of disorder. He said, heaven has given life to this people, and sent those who are first enlightened to enlighten those who are last, and has sent those who are first aroused to arouse those who are last. I am one of heaven's people who am first aroused. I will take if there was a single man or woman in the Empire, who was not benefited by the doctrines of Yaou and Shun, that he was guilty of pushing them into a ditch. He took the heavy responsibility of the Empire on himself. Lew Hea Hooi was not ashamed of serving a dirty Prince, nor did he refuse an inferior Office. He did not conceal the virtuous, and acted according to his principles. Although he lost his place, he grumbled not. In poverty he repined not. He lived in harmony with mean of little worth, and could not bear to abandon them. He said, 'You are you, and I am I ; although you sit by my side with your body naked, how can you defile me ?' Hence when the fame of Lew Hea Hooi is heard of, the mean man becomes liberal, and the miserly becomes generous. Virtue. Chung Kung asked, What is perfect virtue ? Confucius said, What you do not wish others to do to you, do not to them. Sze Ma Neu asked, What constitutes perfect virtue ? Confucius replied ; It is to find it difficult to speak. 'To find it difficult to speak ! Is that perfect virtue ?' Confucius rejoined, What is difficult to practice, must it not be difficult to speak ? Confucius says, Virtue runs swifter than the royal postillions carry despatches. The She King says, 'Heaven created all men having their duties and the means of rules of performing them. It is the natural and constant disposition of men to love beautiful virtue.' Confucius says, that he who wrote this ode knew right principles. Confucius exclaimed, Is virtue far off ? I only wish for virtue, and virtue comes. Confucius said, I have not seen any one who loves virtue as we love beauty. Confucius says, The superior man is not a machine which is fit for one thing only. Tze Kung asked, Who is a superior man ? Confucius replied, He who first practices his words, and then speaks accordingly. The principles of great man illuminate the whole universe above and below. The principles of the superior man commence with the duties of common men and women, but in their highest extent they illuminate the universe. Confucius said, Yew, permit me to tell you what is knowledge. What you are acquainted with, consider that you know it ; what you do not understand, consider that you do not know ist ; this is knowledge. Confucius exclaimed, How vast the influence of the Kwei Shin (spirits or gods). If you look for them, you cannot see them ; if you listen, you cannot hear them ; they embody all things, and are what things cannot be separated from. When they cause mankind to fast, purity, and dress themselves, everything appears full of them. They seem to be at once above, and on the right, and on the left. The ode says, The descent of the gods cannot be comprehended ; with what reverence should we conduct ourselves ! Indeed that which is least, is clearly displayed. The cannot be concealed. |
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| 9 | 1843 |
Letter from Henry David Thoreau 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 the old Confucius more fully rendered ; but the book of Mencius is wholly new to me. |
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| 10 | 1849 |
Thoreau, Henry David. A week on the Concord and Merrimack rivers [ID D29691]. The Chinese are bribed to carry their ova from province to province in jars or in hollow reeds, or the water-birds to transport them to the mountain tarns and interior lakes. The reading which I love best is the scriptures of the several nations, though it happens that I am better acquainted with those of the Hindoos, the Chinese, and the Persians, than of the Hebrews, which I have come to last. But is it necessary to know what the speculator prints, or the thoughtless study, or the idle read, the literature of the Russians and the Chinese, or even French philosophy and much of German criticism. "Assuredly", says a French translator, speaking of the antiquity and durability of the Chinese and Indian nations, and of the wisdom of their legislators, "there are there some vestiges of the eternal laws which govern the world." It would be worthy of the age to print together the collected Scriptures or Sacred Writings of the several nations, the Chinese, the Hindoos, the Persians, the Hebrews, and others, as the Scripture of mankind. They appeared to be green hands from far among the hills, who had taken this means to get to the seabord, and see the world ; and would possibly visit the Falkland Isles, and the China seas, before they again saw the waters of the Merrimack, or perchance, not return this way forever. [Gedicht] Though all the fates should prove unkind, Leave not your native land behind. The ship, becalmed, at length stands still; The steed must rest beneath the hill; But swiftly still our fortunes pace To find us out in every place. The vessel, though her masts be firm, Beneath her copper bears a worm; Around the cape, across the line, Till fields of ice her course confine; It matters not how smooth the breeze, How shallow or how deep the seas, Whether she bears Manilla twine, Or in her hold Madeira wine, Or China teas, or Spanish hides, In port or quarantine she rides; Far from New England's blustering shore, New England's worm her hulk shall bore, And sink her in the Indian seas, Twine, wine, and hides, and China teas. The periods of Hindoo and Chinese history, though they reach back of the time when the race of mortals is confounded with the race of gods, are as nothing compared with the periods which these stones have inscribed. Nevertheless, we will go on, like those Chinese cliffs swallows, feathering our nests with the froth which may one day be bread of life to such as dwell by the seashore. Pneumatologists, Atheists, Theists, - Plato, Aristotle, Leucippus, Democritus, Pythagorus, Zoroaster, and Confucius. Confucius said, "Never contract Friendship with a man that is not better than thyself. " Confucius said, "To contract ties of Friendship, with any one, is to contract Friendship with his virtue." "They Say That Lieou-Hia-Hoei and Chao-Lien did not sustain to the end their resolutions, and that they dishonored their character. Their language was in harmony with reason and justice; while their acts were on harmony with the sentiments of men." [Confucius, Analects]. Mencius says : "If one loses a fowl or a dog, he knows well how to seek them again ; if one loses the sentiments of his heart, he does not know how to seek them again… The duties of practical philosophy consist only in seeking after those sentiments of the heart which we have lost ; that is all." |
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| 11 | 1849 |
Thoreau, Henry David. Civil disobedience [ID D29703]. Confucius said, "If a state is governed by the principles of reason, poverty and misery are subjects of shame; if a state is not governed by the principles of reason, riches and honors are the subjects of shame." [Confucius, Analects]. Even the Chinese philosopher was wise enough to regard the individual as the basis of the empire. |
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| 12 | 1851 |
Thoreau, Henry David. Journal (1851). I am astonished to find how much travelers both in the east and west permit themselves to be imposed on by a name ; that the traveler in the east, for instance, presumes so great a difference between one Asiatic and another, because one bears the title of Christian and the other not. |
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| 13 | 1853 |
Thoreau, Henry David. Journal (1853). It made you think of pictures of parasols of Chinese mandarins, or it might have been used by the great fossil bullfrog in his walks. |
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| 14 | 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. |
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| 15 | 1854 |
Thoreau, Henry David. Journal (1854). It is a slender, black (and white) animal, with its back remarkably arched, standing high behind, and carrying its head low ; it runs, even when undisturbed, with a singular teter or undulation, like the walking of a Chinese lady. |
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| 16 | 1855 |
Thoreau, Henry David. Journal (1855). Plotinus ; Porphyry ; Iam blichus ; Proclus ; Rig Veda Sanhita ; Vishnu Purana ; Confucius ; Koran ; Ali ben Abu Talib ; Saadi. |
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| 17 | 1855 |
Thoreau, Henry David. Journal (1855). For sympathy with my neighbors, I might about as well live in China. They are to me barbarians, with their committee-works and gregariousness. |
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| 18 | 1856 |
Thoreau, Henry David. Journal (1856). I noticed that the Chinese tallow tree has begun to compete with the indigenous willow hereabouts. This was clearly in evidence along a new road through a field which soon became lined about half and half with willow trees and Chinese tallow trees. |
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| 19 | 1856 |
Letter from Benjamin B. Wiley to Henry David Thoreau, Providence Oct 31, 1856 …I am anxious to know a little more of Confucius. Can you briefly, so that it will not take too much of your time, write me his views in regard to Creation, Immortality, man's preexistence if he speaks of it, and generally anything relating to man's Origin, Purpose, & Destiny. Letter from Henry David Thoreau to Benjamin B. Wiley, concord Dec 12 '56 …I do not now remember anything which Confucius has said directly respecting man's 'origin, purpose, and destiny'. He was more practical than that. He is full of wisdom applied to human relations – to the private Life – the Family – Government &c. It is remark able that according to his own account the sum & substance of his teaching is, as you know, to Do as you would be done by. He also said – (I translate from the French) "Conduct yourself suitably toward the persons of your family, then you will be able to instruct and to direct a nation of men". "To nourish ones self with a little rice, to drink water, to have only his bended art to support his head, is a state which has also its satisfaction. To be rich and honored by iniquitous means, is for me as the floating cloud which passes". "As soon as a child is born we must respect its faculties ; the knowledge which will come to it by & by does not resemble at all ist present state. If it arrives at the age of 40 or 50 years, withoug laving learned any thing, it is no more worthy of any respect". This last, I think, will speak to your condition… |
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| 20 | 1856 |
Letter from Henry David Thoreau to Mr. W., Concord, December 12 (1856). I do not remember anything which Confucius has said directly respecting man's "origin, purpose and destiny ". He was more practical than that. He is full of wisdom applied to human relations, - to the private life, - the family, - government, &c. It is remarkable that, according to his own account, the sum and substance of his teaching is, as you know, to do as you would be done by. He also said (I translate from the French), "Conduct yourself suitably toward the persons of your family, then you will be able to instruct and to direct a nation of men ". |
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| 21 | 1856 |
Thoreau, Henry David. Journal (1856). Think of cats, for instance; they are neither Chinese nor Tartars, they neither go to school, nor read the Testament . |
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| 22 | 1856 |
Thoreau, Henry David. Correspondence (1856). But every nation has a motion of its own. Among the boatmen on the Bosphorus I saw many faces and figures very like the same class at Hong Kong and on the Canton River in China. Both have a Tartar look. Mongolians, I imagine. |
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| 23 | 1856 |
Thoreau, Henry David. Houghton manuscript (1856), We lately read an anecdote of Confucius and his disciples which is to our purpose. "Tseu-lou, Thseng-sie, Yan-yeou, Kong-si-hoa, were seated by the side of the Philosopher. The Philosopher said: make no account of my age more than if I were only a day older than you. Living apart and isolated, then you say: we are not known. If any one knew you, then what would you do? Tseu-lou replied with a brisk but respectful air: Suppose a kingdom of a thousand war-chariots, hard-pressed between other great kingdoms, add even, by numerous armies, and that withal it suffers want and famine; let Yeou (T'seu-lou) be appointed to its administration, in less than three years I could accomplish that the people of this kingdom should recover a manly courage, and know their condition. The Philosopher smiled at these words. And you, Khieou, what are your thoughts? The disciple replied respectfully: Suppose a province of sixty of seventy li in extent, or even of fifty or sixty li, and that Khieou were appointed to its administration, in less than three years I could accomplish that the people should have sufficient. As to the rites and to music, I would entrust the teaching of them to a superior man. And you, Tchi, what are your thoughts? The disciple replied respectfully: I will not say that I can do these things; I desire to study. When the ceremonies of the temple of ancestors are performed, and great public assemblies take place, clothed in my robe of azure and other vestments proper for such a place and such ceremonies, I could wish to take part in them in the quality of a humble functionary. And you, Tian, what are your thoughts? The disciple did nothing but draw some rare sounds from his guitar; but these sounds prolonging themselves, he laid it aside, and rising, replied respectfully: My opinion differs entirely from those of my three fellow disciples—The Philosopher said: What prevents you from expressing it? Here each one can speak his thought.—The disciple said: spring being no more, my robe of spring laid aside, but covered with the bonnet of manhood, accompanied by five or six men, and six or seven young people, I should love to go and bathe in the waters of the Y—, and go and take the fresh air in those woody places where they offer sacrifices to heaven to obtain rain, to modulate some airs, and then return to my abode. The Philosopher applauding these words by a sign of satisfaction, said: I am of Tian's mind. The three disciples departed, but Thseng-sie remained yet some time. Thseng-sie said: What ought one to think of the words of these three disciples? The Philosopher said: Each one of them has expressed his opinion; that is all.” The narrator proceeds to tell why the Philosopher smiled; but that is obvious enough. For the most part, when we listen to the conversation of the Reformers, we too [are] of Tian's mind." |
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| 24 | 1857 |
Thoreau, Henry David. Journal (1857). I feel as strange as if I were in a town in china -- but soon I am at home in the wide world again. A sheet of blotted blotting paper of Chinese character from a tea chest. P. made us some hemlock tea we did not have to go (quite) so far as China for it. It is another example of the oddity of the orientals that yellow "is in the east a regal color, more especially so in China, where it is exclusively". |
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| 25 | 1858 |
Thoreau, Henry David. Journal (1858). There are many small spruce there abouts with small twigs & leaves -an abnormal growth reminding me of strange species of evergreen from California, China &c I cut a cane & shaving off the outer bark - it is of imperial yellow--as if painted - fit for a Chinese Mandarine. In the Chinese novel Iu-Kiao-Li or The 2 fair Cousins – I find in a mottoe to a chapter – (quoted) - "He who aims at oneness, should be continually on his guard against a thousand accidents. How many preparations are necessary before the sour plum begins to sweeten ? – But if supreme happiness was to be attained in the space of an hour, of what use would be in life the noblest sentiments ?" |
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| 26 | 1858 |
Thoreau, Henry David. Journal (1858). I cut a cane, and shaving off the outer bark, find it of imperial yellow, as if painted, - for a Chinese mandarin. |
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| 27 | 1859 |
Thoreau, Henry David. Journal (1859). Zig zagging with them like the wall of china. It winds along the irregular lines of tussocks like the wall of China over hill & dale. You wonder how the world looks to them – if those are eyes which they have got or bits of old china – familiar with soap-suds. … often this distance & this strangeness between us & our nearest neighbors - They are our Austrias & Chinas - & South Sea Islands. They looked like 2 old-fashioned china saucers. But as for the meaning of the sentence – that is as completely over-locked as if it had none. This is the Chinese – the Aristot(e)lean Method. We become aware of as there are many versts between us & them as between a wandering Tartar of a Chinese or American Town. |
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| 28 | 1859 |
Thoreau, Henry David. A plea for Captain John Brown [ID D29693]. We dream of foreign countries, of other times and races of men, placing them at a distance in history of space ; but let some significant event like the present occur in our midst, and we discover, often, this distance and this strangeness between us and our nearest neighbors. They are our Austrias, and Chinas, and South Sea Islands. Our crowded society becomes well spaced all at once, clean and handsome to the eye, - a city of magnificent distances. We discover why it was that we never got beyond compliments and surfaces with them before ; we become aware of as many versts between us and them as there are between a wandering Tartar and a Chinese town. |
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| 29 | 1860 |
Thoreau, Henry David. Journal (1860) The river reposes in the midst of a broad brilliant yellow valley amid green fields and hills and woods, as if, like the Nanking or Yang-ho (or what-not), it flowed through an Oriental Chinese meadow where yellow is the imperial color. These several colors are as it were daubed on – as on china ware – or as distinct & simple as a child's painted. Said there was a tree by the road side on the farm of the late Wm read in West Action – which nobody thereabouts knew the name of – but he had been south - & knew it to be a China-berry tree planted by a robin – for they are very fond of its fruit. |
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| 30 | 1862 |
Thoreau, Henry David. Wild apples [ID D29694]. The apple-tree belongs chiefly to the northern temperate zone. Loudon says, that "It grows spontaneously in ever part of Europe except the frigid zone, and throughout Western Asia, China and Japan." |
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| 31 | 1863 |
Thoreau, Henry David. Life without principle [ID D29695]. What are nations ? Tartars, and Huns, and Chinamen ! |
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| 32 | 1926 |
Zheng, Zhenduo. Meiguo wen xue [ID D29708]. Zheng mentioned Henry David Thoreau in particular and quoted his Walden and the essay Civil disobedience to examine carefully his ideas appraising him as 'one of solitude and self-reliance ' while affirming that 'Thoreau belonged to those of the radical and revolutionary '. |
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| 33 | 1929 |
Zeng, Xubai. Meiguo wen xue ABC [ID D29706]. Zeng devoted a whole chapter to Henry David Thoreau and noticed the author's protest against American politics of his day and his act of resistance to civil authority but he did not call him 'an absolute anarchist'. According to Zeng, Thoreau is essentially as self-restrained man of individualism. What he practiced in life are no less than exercises in a political art of self-formation in which we can observe fully Thoreau's pursuit of self-culture and aims of life. |
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| 34 | 1929 |
Zeng, Xubai. Meiguo wen xue ABC [ID D29706]. Zeng regarded the birth of Walt Whitman as 'one of the glorious pages in the history of American literature' and believed the poet 'wove his whole life into an excellent poem'. Zeng devoted a whole chapter to Henry David Thoreau and noticed the author's protest against American politics of his day and his act of resistance to civil authority but he did not call him 'an absolute anarchist'. According to Zeng, Thoreau is essentially as self-restrained man of individualism. What he practiced in life are no less than exercises in a political art of self-formation in which we can observe fully Thoreau's pursuit of self-culture and aims of life. "American critics usually hold that Hawthorne represents Puritanism in his works. Personally, I do not agree with this idea because Puritanism cannot produce but destroy arts. The reason that arts came into being in New England is nothing but the fact that Puritanism began to decline there. We can find after a thorough examination of Nathaniel Hawthorne's works that he has completely broken away from Puritanism. His works are purely artistic, immune from social problems such as Abolition and reform movements at the time. His purpose is not to elucidate morality, but artistically represent souls." |
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| 35 | 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. |
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| 36 | 1949 |
[Thoreau, Henry David]. Hua'erteng. Suoluo zhu ; Xu Chi yi. [ID D29712]. Xu Chi about his experience of translation : 'I have drawn inspiration largely from Thoreau while translating his Walden. The experience is really gratifying, for I have absorbed not only his ideas but also his way of writing. I owe him a great debt. That's why I am often regarded as the right translator of Thoreau. |
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| 37 | 1978 |
Dong, Hengxun. Meiguo wen xue jian shi [ID D29603]. The editors maintained that Henry David Thoreau played a progressive role emphasizing individual resistance to civil government while neglecting the power of the masses. |
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| 38 | 1986 |
Hai Zi about Henry David Thoreau. Thoreau expresses his deep concerns about life and being in his writing. "I have been inspired by his ideas which have become my life long pursuit and ideal objective for poetic writing. Critics have valued this highly maintaining that turning to life and being marks a new beginning of Chinese poetry". |
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| 39 | 1986 |
Wei, An. From Life on earth [ID D29714]. Thomas Moran : In 1986, the poet Hai Zi introduced Wei An to Henry David Thoreau's Walden; inspired by the book. Wei An turned from poetry to prose in the style of Thoreau's observations. In the winter of 1986, Wei An read Xu Chi's translation of Walden, and the book changed his life. He discovered what he called Thoreau's "free, unrestrained, simple and open" organic style, and began composing in prose that, like Thoreau's, was poetic. He said the middle way fit him. As an American, I have an impulse to regard him as a naturalist, but his work resists this. For Wei An, the essence of Thoreau was not a "return to nature" but rather the "completion of man." Having grown up in the age of irony, I sometimes find it difficult to translate the unguarded expression of emotion and the direct discussion of truth, beauty, and goodness that are Wei An's idioms. His work reminds me, however, that our engagement with nature must necessarily be both romantic and scientific, and that the two cannot—or at least should not—be separated. |
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| 40 | 1988 |
He, Huaihong. Suoluo he ta de hu [ID D30711]. He Huaihong's reading of Walden by Thoreau arousing the Chinese interest in Thoreau's ecological thought, appraising Henry David Thoreau's retreat and insightful reflection upon nature and human conduct. |
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| 41 | 1989 | Death of Hai Zi. He was lying on the path of a train near Shanhaiguan and with him a bag with a Bible, Walden by Henry David Thoreau and a book of selected stories by Joseph Conrad. |
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| 42 | 1990 |
Chang, Yaoxin. Meiguo wen xue jian shi [ID D29709]. Chang Yaoxin devoted a lengthy chapter to Henry David Thoreau and set his eye on Thoreau's citation from Mencius [Walden, Spring]. He calls Walden a work of convergence which accommodates streams of various ideas and a milestone in the history of American culture. |
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| 43 | 1998 |
Wei, An. Wo yu Suoluo [ID D29769]. Wei An admits that it is Henry David Thoreau's Walden that has made him turn to prose from poetry : "I can still recall vividly my excitement at my first reading of the book. My love of the book has been far unparalleled and I almost feel like giving up my poetry writing." |
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| 44 | 2000-2002 |
Xin bian Meiguo wen xue shi [ID D 30668]. Kapitel über Henry David Thoreau : The main trajectory of approaching Thoreau reveals the following : Comparative approaches have been made into the Chinese elements in the formation of Thoreau's notion of civilization and views of nature. In Wang Shouren's article he argues that Thoreau's advocacy of simplicity is attributed in part to the influence of Confucianism. He quotes widely from Walden and compares it with The Analects reiterating that the philosophy of Confucius played an important role in shaping Thoreau's life, thought and expression. |
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| 45 | 2001 |
Cheng, Hong. Xun gui huang ye [ID D29710]. Cheng analyzes Henry David Thoreau's call of the wild, highlighting the significance of his return to nature and his farsighted ecocentric concerns. |
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| 46 | 2002 |
Su, Xiangui. Suoluo de zi ran si xiang ji qi sheng tai lun li yi yun [ID D30713]. Su argues that Henry David Thoreau strived for a balance between civilization and wilderness generating sparkling ideas full of ecocentric elements that appeal to the ecological and ethical concerns of contemporary Chinese critics. |
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| 47 | 2003 |
Ge, Hongbing. Sha chuang [ID D29713]. Ge Hongbing acknowledges his indeptedness to Henry David Thoreau. He explains the origin of the novel's title affirming that it originates from Walden. In the title page he quotes from Walden the lines : 'Time is but the stream I go a-fishing in. I drink at it ; but while I drink I see the sandy bottom and detect how shallow it is. Its thin current slides away, but eternity remains.' |
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| 48 | 2004 |
Yang, Jincai. Suoluo de dun shi yu rushi shi qing huai [ID D30717]. About Thoreau's views of democracy and personal challenge to society, holding that Thoreau's writings despite their didactic features foresee his far sighted political thought, non-violence besides his unique individual consciousness. Thoreau, the incarnation of wood spirit, is not passive but an activist of political thought. |
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| 49 | 2005 |
Yang, Jincai ; Pu, Lixin. Suoluo de ge ren zhu yi li xiang yu ge ren de dao de liang xin [ID D30718]. About Thoreau's moral and ethical concerns, that Thoreau strived for an ideal man and cultivated the relations of human beings to nature, to each other, and to themselves, offering an indispensable part of American thought. |
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| 50 | 2006 |
Zhu, Xinfu. Meiguo wen xue zhong de sheng tai si xiang yan jiu [ID D29711]. Detailed study of American literature from an ecocritical perspective in which Henry David Thoreau's eco-concerned thoughts are fairly approached. |
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Bibliography (50)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1843 |
The Dial : a magazine for literature, philosophy, and religion. Ed. by Ralph Waldo Emerson, Margaret Fuller, George Ripley. Vol. 3, no 3 (April), no 4 (Oct.). (Boston, Mass. : E.P. Peabody, 1843). [Henry David Thoreau edited in the absence of Ralph Waldo Emerson the issue Ethical scriptures]. Enthält : Ethical scriptures : sayings of Confucius. Ethical scriptures : Chinese four books. http://books.google.ch/books?id=P3sAAAAAYAAJ&printsec=frontcover&hl=de#v=onepage&q&f=false. http://books.google.ch/books?hl=de&id=VnsAAAAAYAAJ&q=taou#v=snippet&q=taou&f=false. |
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| 2 | 1849 | Thoreau, Henry David. A week on the Concord and Merrimack rivers. (Boston : James Monroe, 1849). [Enthält Eintragungen über China]. http://ia600400.us.archive.org/19/items/weekonconcordm00thor/weekonconcordm00thor.pdf | Publication / THD2 |
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| 3 | 1849 |
Thoreau, Henry David. Civil disobedience. (Waiheke Island : Floating Press, 1849). = Resistance to Civil Government. [Enthält eine Erwähnung Chinas]. http://thoreau.eserver.org/civil2.html. |
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| 4 | 1854 |
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. |
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| 5 | 1859 |
Thoreau, Henry David. A plea for Captain John Brown : lecture read to the citizens of Concord, Mass., Oct. 30 (1859). Fifth lecture of the Fraternity Course, Boston, Nov. 1 (1859). [Enthält eine Eintragung über China]. http://thoreau.eserver.org/plea1.html. |
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| 6 | 1862 |
Thoreau, Henry David. Wild apples. (Boston : Ticknor and Fields, 1862). [Enthält eine Eintragung über China]. http://www.online-literature.com/thoreau/1312/. |
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| 7 | 1863 |
Thoreau, Henry David. Life without principle. In : Atlantic monthly ; vol. 12, no 72 (Oct. 1863). [Enthält eine Eintragung über China]. http://thoreau.eserver.org/life2.html. |
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| 8 | 1865 |
Thoreau, Henry David. Letters to various persons. (Boston : Ticknor and Fields, 1865). [Enthält Eintragungen über China]. http://ia600504.us.archive.org/2/items/lettersvarpersons00thorrich/lettersvarpersons00thorrich.pdf. |
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| 9 | 1881 |
Thoreau, Henry David. Early spring in Massachusetts : from the Journals of Henry David Thoreau. (Boston, Houghton, Mifflin and Co., 1881). [Enthält Eintragungen über China]. http://www.kouroo.info/kouroo/transclusions/18/80S/81/1881_EarlySpringInMassachusetts.pdf. |
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| 10 | 1892 |
Thoreau, Henry David. Autumn : from the journal of Henry David Thoreau. (Boston : H. Mifflin and Co., 1892). [Enthält Eintragungen über China]. http://archive.org/details/autumnfromjourn00blakgoog. |
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| 11 | 1894 |
Thoreau, Henry David. Journal. The writings of Henry D. Thoreau : Online journal transcripts. http://thoreau.library.ucsb.edu/writings_journals.html. A reader's journal : the Journal of Thoreau. http://www.doyletics.com/arj/tjr06rvw.htm. |
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| 12 | 1949 |
[Thoreau, Henry David]. Hua'erteng. Suoluo zhu ; Xu Chi yi. (Shanghai : Chen guang chu ban gons si, 1949). (Chen guang shi jie wen xue cong shu). Übersetzung von Thoreau, Henry David. Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 華爾騰 |
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| 13 | 1956 |
Thoreau, Henry David. Correspondence (1856). http://www.walden.org/documents/file/Library/Thoreau/writings/correspondence/Correspondence/1856.pdf. |
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| 14 | 1964 |
[Thoreau, Henry David]. Hu bin san ji. Suoluo zhu ; Wu Mingshi yi. (Xianggang : Jin ri shi jie she, 1964). (Meiguo wen ku). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD37 | |
| 15 | 1965 |
[Thoreau, Henry David]. Hu bin san ji : Hua'erteng. Suoluo zhuang ; Huang Jianping yi. (Taibei : Zheng wen chu ban she, 1965). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 : 華爾騰 |
Publication / THD30 | |
| 16 | 1968 |
[Thoreau, Henry David]. Hua'erteng. Suoluo zhu ; Liang Guoqian bian zhu. (Taibei : Yuan dong, 1968). (Shi jie wen xue quan ji ; 97). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 華爾騰 |
Publication / THD42 | |
| 17 | 1971 |
[Thoreau, Henry David]. Hu bin san ji : hua er teng. Suoluo zhu ; Li Lanzhi yi. (Taibei : Zheng wen, 1971). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 : 華爾騰 |
Publication / THD35 | |
| 18 | 1973 |
[Thoreau, Henry David]. Hu bin san ji. Suoluo zhu ; Yang Renkang yi. (Tainan : Zhong he, 1973). (Shi jie wen xue ming zhu). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD39 | |
| 19 | 1976 |
[Thoreau, Henry David]. Bu fu cong lun. Suoluo zhuan ; Tu Qinqing yi. (Taibei : Wu zhou, 1976). (Du zhe wen ku ; 8). Übersetzung von Thoreau, Henry David. Civil disobedience. (Waiheke Island : Floating Press, 1849). 不服從論 |
Publication / THD25 | |
| 20 | 1976 |
[Thoreau, Henry David]. Ren sheng yu zi ran. Suoluo zhu ; Chu Qing yi. (Taizhong : Lan deng wen hua, 1976). (Lan deng yi cong ; 1). [Übersetzung ausgewählter Texte von Thoreau]. [Enthält] : Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). Übersetzung von Thoreau, Henry David. Life without principle. In : Atlantic monthly ; vol. 12, no 72 (1863). 人生與自然 |
Publication / THD47 | |
| 21 | 1976 |
[Thoreau, Henry David]. Suoluo ri ji. Suoluo zhuan ; Bote [Eliot Porter] she ying ; Jing Xiang yi. (Taibei : Lin bai, 1976). Übersetzung von Thoreau, Henry David. In wildness is the preservation of the world : from Henry David Thoreau. Selections & photos by Eliot Porter ; introd. by Joseph Wood Krutch. (San Francisco : Sierre Club, 1962). (Sierre Club exhibit format series ; 4). 梭罗日记 |
Publication / THD59 | |
| 22 | 1977 |
[Thoreau, Henry David]. Suoluo san wen jing xuan ji. Suoluo zhuan ; Hu Chuqing yi. (Taibei : Yuan cheng, 1977). (Yuan cheng tu shu ; 59). [Übersetzung ausgewählter Prosa-Werke von Henry David Thoreau]. 梭羅散文精選集 |
Publication / THD60 | |
| 23 | 1984 |
[Thoreau, Henry David]. Hu bin san ji. Suoluo yuan zhu. (Tainan : Da xia, 1984). (Shi jie wen xue ming zhu). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖滨散记 |
Publication / THD29 |
|
| 24 | 1984 |
[Thoreau, Henry David]. Hu bin san ji : Hua'erteng hu pan. Suoluo zhu ; Kong Fanyun yi. (Taibei : Zhi wen chu ban she, 1984). (Xin chao shi jie ming zhu ; 15). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 : 華爾騰湖畔 |
Publication / THD36 | |
| 25 | 1987 |
[Thoreau, Henry David]. Hu bin san ji. Suoluo ; Li da chu ban she bian yi bu. (Tainan : Li da fa xing, 1987). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD28 |
|
| 26 | 1987 |
[Thoreau, Henry David]. Hu bin san ji. Hengli Dawei Suoluo zhu ; Kang Leyi yi. (Taibei : Jin feng chu ban you xian gong si, 1987). (495 xi lie ; 71). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD33 | |
| 27 | 1988 |
[Thoreau, Henry David]. Hua'erteng : hu bin san ji. Suoluo zhu ; Meng Xiangsen yi. (Taibei : Yuan jing chu ban Tainan shi, 1988). (Shi jie wen xue quan ji ; 26). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 華爾騰 : 湖濱散記 |
Publication / THD43 | |
| 28 | 1989 |
[Thoreau, Henry David]. Hu bin san ji. Suoluo yuan zhu ; Tang Yumei zhu bian. (Tainan : Wen guo shu ju, 1989). (Shi jie wen xue ming zhu ; 61). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD40 | |
| 29 | 1990 |
[Thoreau, Henry David]. Hu bin san ji. (Taibei : Yuan zi, 1990). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD38 |
|
| 30 | 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 |
|
| 31 | 1992 |
[Whitman, Walt ; Thoreau, Henry David ; Lawrence, D.H.]. You xian sheng huo sui bi. Huiteman ; Suoluo ; Laolunsi ; Peng Guoliang xuan bian. (Guiyang : Gui zhou ren min chu ban she, 1992). [Übersetzung von Essays von Whitman, Thoreau, Lawrence]. 悠闲生活随笔 |
Publication / Law4 | |
| 32 | 1995 |
[Thoreau, Henry David]. Zhong zi de xin yang. Hengli Soluo yuan zhu ; Jin Hengbiao, Yang Yongyu fan yi. (Taibei : Da shu wen hua shi ye gu feng you xian gong si, 1995). (Zi ran wen xue xi lie ; 5). Übersetzung von Thoreau, Henry David]. Faith in a seed : the dispersion of seeds, and other late natural history writings. Ed. by Bradley P. Dean. (Washington, D.C. : Island Press, Shearwater Books, 1993). [First publication of Thoreau's last MS]. (1860). 種子的信仰 |
Publication / THD62 | |
| 33 | 1996 |
[Thoreau, Henry David]. Lin zhong sheng huo. Xiangli Daiwei Suoluo zhu ; La'erfu Andesite [Ralph K. Andrist] gai xie ; Luo Shaoqian, Wang Zunzhong yi. (Beijing : Beijing shi fan da xue chu ban she, 1996). (Meiguo ying yu xi lie jie ti du wu). Übersetzung von Thoreau, Henry David. Walden ; or Life in the woods. Adapted by Ralph K. Andrist. (Washington, D.C. : English Language Programs Division, Burau of Educational and Cultural Affairs, 1985). (American literary classics). 林中生活 |
Publication / THD46 | |
| 34 | 1996 |
[Thoreau, Henry David]. Suoluo ji. Luobote Saimi bian ; Chen Kai yi. Vol. 1-2. (Beijing : San lian shu dian, 1996). (Meiguo wen ku). 梭罗集 [Enthält] : Zai kang ke de yu mei li ma ke he shang yi zhou. Übersetzung von Thoreau, Henry David. A week on the Concord and Merrimack rivers. (Boston : James Monroe, 1849). 在康科德与梅里马克河上一周 Wa'erdenghu. Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 瓦尔登湖 Mianyin sen lin. Übersetzung von Thoreau, Henry David. The Maine woods. (Boston : Ticknor and Fields., 1864). 缅因森林 Ke de jiao. Cape Cod. (Boston : Ticknor and Fields., 1865). 科德角 |
Publication / THD48 | |
| 35 | 1996 |
[Thoreau, Henry David]. Wa er deng hu.Suolujo ; Liu Fei yi. (Shijiazhuang : Hua shan wen yi chu ban she, 1996). (Waiguo you ji shu cong). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 瓦尔登湖 |
Publication / THD53 | |
| 36 | 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 |
|
| 37 | 1997 |
[Thoreau, Henry David]. Dong ri man bu. Suoluo ; Xia Ji'an yi. (Taibei : Hong fan shu dian you xian gong si, 1997). (Shi jie wen xue da shi sui shen du ; 12). Übersetzung von Thoreau, Henry David]. A winter walk. In : Dial ; vol. 4, no. 2 (Oct. 1843). 冬日漫步 |
Publication / THD26 | |
| 38 | 1998 |
[Thoreau, Henry David]. Hu bin san ji. Hengli Suoluo zhu ; Chen Bocang yi. (Taibei : Gao bao guo ji, 1998). (Wen xue xin xiang xi lie ; 1). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD27 | |
| 39 | 1998 |
[Thoreau, Henry David]. Hu bin san ji. Suoluo zhu ; Wang Guanglin yi. (Beijing : Zuo jia chu ban she, 1998). (Wen hao ming zuo fang). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖滨散记 |
Publication / THD31 | |
| 40 | 1998 |
[Thoreau, Henry David]. Hu bin san ji. Hengli Dawei Suoluo zhu ; Li Shuzhen bian yi. (Taibei : Jiu yi chu ban she, 1998). (Zhen cang wen ku ; 7). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 湖濱散記 |
Publication / THD32 | |
| 41 | 1999 |
[Thoreau, Henry David]. Suoluo he an zhou ji. Hengli Suoluo ; Zheng Shufen yi. (Taibei : Lan ping zi chu ban, 1999). (Shan hu hai Suoluo san shu ; 3). Übersetzung von Thoreau, Henry David. A week on the Concord and Merrimack rivers. (Boston : James Monroe, 1849). 梭羅河岸週記 |
Publication / THD51 | |
| 42 | 1999 |
[Thoreau, Henry David]. Suoluo, ka de hai xia. Hengli Suoluo zuo ; Lan ping zi wen hua bian yi xiao zu bian yi. (Taibei : Lan ping zi wen hua chu ban Taibei xian zhong he shi, 1999). (Shan hu hai, Suoluo san shu ; 1). Übersetzung von Thoreau, Henry David. Cape Cod. (Boston : Ticknor and Fields., 1865). 梭羅卡德海峽 |
Publication / THD57 |
|
| 43 | 1999 |
[Thoreau, Henry David]. Suoluo Mianyin sen lin. Hengli Suoluo zhu ; Lan ping zi wen hua bian yi xiao zu bian yi. (Taibei : Lan ping zi wen hua chu ban, 1999). (Shan hu hai suo luo san shu ; 2). Übersetzung von Thoreau, Henry David. The Maine woods. (Boston : Ticknor and Fields., 1864). 梭羅.緬因森林 |
Publication / THD58 |
|
| 44 | 1999 |
[Thoreau, Henry David]. Suoluo, xin ling san bu. Suoluo zuo ; Lan ping zi wen hua bian yi xiao zu bian yi. (Taibei : Lan ping zi wen hua chu ban, 1999). (Xin ling san bu ; 1). Übersetzung von Thoreau, Henry David. Walking. (Waiheke Island : Floating Press, 1861). 梭羅.心靈散步 |
Publication / THD61 |
|
| 45 | 2000 |
[Thoreau, Henry David]. Kan hai : Suoluo xue yu hai jia. Hengli Suoluo zhu ; Huang Zhengrong yi. (Taibei : Lan ping zi chu ban xin dian shi, 2000). (Xin ling hua yuan ; 7). Übersetzung von Thoreau, Henry David. Cape Cod. (Boston : Ticknor and Fields., 1865). 看海 : 梭羅鱈魚海岬 |
Publication / THD45 | |
| 46 | 2000 |
[Thoreau, Henry David]. Shan, hu, hai. Suoluo zhu. (Beijing : Zhongguo dui wai fan yi chu ban gong si, 2000). (Wen xue xin xiang xi lie). Übersetzung von Thoreau, Henry David. The Maine woods. (Boston : Ticknor and Fields., 1864). 山湖海 |
Publication / THD49 |
|
| 47 | 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 |
|
| 48 | 2000 |
Thoreau, Henry David. Yue du : xiang xiang yu zhi shi de wang guo. Suoluo deng wen ; Tang Ze yi xie. (Taibei : Ge lin wen hua chu ban, 2000). Übersetzung von Thoreau, Henry David. Reading. In : Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 閱讀想像與知識的王國 |
Publication / THD63 | |
| 49 | 2013 | Was Thoreau a Chinaman ? : Thoreau and China : http://www.kouroo.info/kouroo/HenryThoreau/HDTandChina.pdf. | Publication / THD17 |
|
| 50 | 2013 |
[Thoreau, Henry David]. Hua tan. Chen Ciyun yi. (Taibei : Guo li bian yi guan, 1994). (Bu yi shi jie ming zhu). Übersetzung von Thoreau, Henry David. Walden ; or, Life in the woods. (Boston : Ticknor and Fields, 1854). 華潭 |
Publication / THD41 |
Secondary Literature (32)
| # | Year | Bibliographical Data | Type / Abbreviation | Linked Data |
|---|---|---|---|---|
| 1 | 1929 |
Zeng, Xubai. Meiguo wen xue ABC. (Shanghai : ABC cong chu she, 1929). (ABC cong shu). [Geschichte der amerikanischen Literatur]. [Enthält Mark Twain, Henry David Thoreau, Walt Whitman, James Fenimore Cooper]. 美國文學 |
Publication / Zengx2 |
|
| 2 | 1932 | Christy, Arthur. The Orient in American transcendentalism : a study of Emerson, Thoreau, and Alcott. (New York, N.Y. : Columbia University Press, 1932). | Publication / THD16 | |
| 3 | 1941 |
[Dreiser, Theodore]. Suoluo. Delaisai ; Bai Shi. (Yongan : Gai jin chu ban she, 1941). (Shi jie ta si xiang jia cong shu ; 3). Übersetzung von Dreiser, Theodore. The living thoughts of Thoreau. Presented by Theodore Dreiser. (London : Cassell, 1939). (The living thoughts library ; 6). 梭羅 |
Publication / THD66 | |
| 4 | 1961 | Cady, Lyman V. Thoreau's quotations from the Confucian books in Walden. In : American literature ; vol. 33, no 1 (March 1961). | Publication / THD11 |
|
| 5 | 1972 |
Ch'en, David T.Y. Thoreau and Taoism. In : American transcendentalism web. In : Narashimhaiah, C.D. Asian response to American literature. (Delhi : Vikas, 1972). http://transcendentalism-legacy.tamu.edu/roots/hdt-tao.html. |
Publication / THD15 |
|
| 6 | 1974 | Jeske, Jeffrey M. Walden and the Confucian Four books. In : American transcendental quarterly ; vol. 24, suppl. 1 (1974). [Betr. Henry David Thoreau]. | Publication / THD12 |
|
| 7 | 1976 |
Shi jie ming ren xie gei mu qin di xin. Suoluo deng zhuan ; Wang Hongren yi. (Taibei : Zhong hua ri bao, 1976). (Zhong hua ri bao jia zhong cong shu ; 25). [ Briefe an die Mutter, Sammlung berühmter westlicher Autoren. Enthält : Henry David Thoreau, Mark Twain]. 世界名人寫給母親的信 |
Publication / THD50 | |
| 8 | 1978 |
Dong, Hengxun. Meiguo wen xue jian shi. Dong Hengxun [et al.] bian zhu. Vol. 1-2. (Beijing : Ren min wen xue chu ban she, 1978 / 1986). [A concise history of American literature ; enthält ein Kapitel über Mark Twain, Walt Whitman, William Faulkner, John Steinbeck ; Erwähnung von Henry David Thoreau, Harriet Beecher Stowe, Herman Melville]. 美国文学简史 |
Publication / DongH1 | |
| 9 | 1981 |
De, Lisi. Suoluo. De Lisi zhu ; Ceng Yongli yi. (Taibei : Meng ren, 1981). (Ming ren weir en zhuan ji quan ji ; 78). [Abhandlung über Henry David Thoreau]. 梭羅 |
Publication / THD65 | |
| 10 | 1982 |
[Derleth, August William]. Suoluo. Delisi zuo zhe ; Liang Shiqiu zhu bian ; Zeng Yongli yi zhe. (Taibei : Ming ren chu ban shi ye gu fen you xian gong si, 1982). (Ming ren wei ren zhuan ji quan ji ; 52). Übersetzung von Derleth, August William. Concord rebel : a life of Henry D. Thoreau. (New York, N.Y. : Avon Books, 1962). 梭羅 |
Publication / LiaS25 | |
| 11 | 1982 |
Meng, Xiangsen. Hua'erteng. (Taibei : Yuan jing, 1982). [Abhandlung über Walden von Henry David Thoreau]. 湖濱散記 : 華爾騰 |
Publication / THD67 | |
| 12 | 1982 |
Liang, Shiqiu. Sugeladi Suoluo. (Taibei : Ming ren, 1982). (Ming ren wei ren zhuan ji quan ji ; 32). [Abhandlung über Huiteman = Walt Whitman, Tuo'ersitai = Leo Tolstoy, Suoluo = Henry David Thoreau]. 蘇格拉底.盧梭.羅素 |
Publication / Tol266 | |
| 13 | 1985 | Chang, Yao-hsin. Chinese influence in Emerson, Thoreau, and Pound. (Ann Arbor, Mich. : University Microfilms International, 1984). | Publication / Pou103 | |
| 14 | 1988 | Chen, Chang-fang. Thoreau’s orientalism : Chinese thought in Walden. In : Tamkang review ; vol. 18, nos 1-4 (1987-1988). | Publication / THD34 |
|
| 15 | 1988 |
He, Huaihong. Suoluo he ta de hu. In : Du shu ; vol. 5 (1988). [Thoreau and his Walden]. 梭罗和他的湖 |
Publication / THD72 |
|
| 16 | 1991 |
Chen, Zhangfang. Suoluo yu Zhongguo. (Taibei : San min, 1991). (San min cong kan ; 13). [Henry David Thoreau and China]. 梭羅與中國 |
Publication / THD64 | |
| 17 | 1997 |
He, Huaihong. Shi guang Suoluo. In : Du shu ; vol. 3 (1997). [Things that concern Thoreau]. 事关梭罗 |
Publication / THD75 |
|
| 18 | 1998 |
Wei, An. Wo yu Suoluo. In : Shi jie wen xue ; vol. 5 (1998). [Thoreau and I]. 我与梭罗 |
Publication / THD71 |
|
| 19 | 2000 |
[Myerson, Joel]. Hengli Dawei Suoluo. Myerson bian. (Shanghai : Shanghai wai yu jiao yu chu ban she, 2000). (Jian qiao wen xue zhi nan). Übersetzung von Myerson, Joel. The Cambridge companion to Henry David Thoreau. (Cambridge : Cambridge University Press, 1995). 亨利戴维梭罗 |
Publication / THD68 | |
| 20 | 2002 |
Su, Xiangui. Suoluo de zi ran si xiang ji qi sheng tai lun li yi yun. In : Beijing da xue xue bao ; vol. 2 (2002). [Thoreau's thought of nature and its implications for ecological ethics]. 梭罗的自然思想及其生态伦理意蕴 |
Publication / THD73 |
|
| 21 | 2003 |
Cao, Yajun. Te li du xing : zai Zhongguo xian dai yu jing zhong jie shou Suoluo. In : Shenzhen da xue xue bao ; vol. 5 (2003). [A life with principle : understanding Thoreau in the context of China's modernity]. 特立独行 : 在中国现代语境中接受梭罗 |
Publication / THD74 |
|
| 22 | 2004 |
Cheng, Aimin. Thoreau's Walden in the Global Community. In : The Concord Saunterer (2004). http://www.thoreausociety.org/__activities/cs/global/ChengAiminHuangYou.pdf. |
Publication / THD54 |
|
| 23 | 2004 |
Yang, Jincai. Suoluo de dun shi yu rushi shi qing huai. In : Nanjing she hui ke xue ; vol. 12 (2004). [Henry David Thoreau's social withdrawal and political concerns] 梭罗的遁世与入世情怀 |
Publication / THD77 |
|
| 24 | 2005 |
Yang, Jincai ; Pu, Lixin. Suoluo de ge ren zhu yi li xiang yu ge ren de dao de liang xin. In : Nanjing shi fan da xue shi xue bao ; vol. 5 (2005). [Thoreau's ideal individualism and moral construction]. 梭罗的个人主义理想与个人的道德良心 |
Publication / THO78 |
|
| 25 | 2007 | Scott, David. Rewalking Thoreau and Asia : 'Light from the East' for 'a very Yankee sort of Oriental'. In : Philosophy East & West ; vol. 57, no 1 (2007). | Publication / THD44 |
|
| 26 | 2008 | Fox, Alan. Guarding what is essential : critiques of material culture in Thoreauand Yang Zhu.In : Philosophy East & West ; vol. 58, no 3 (2008). | Publication / THDF69 | |
| 27 | 2009 |
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. |
Publication / THD13 |
|
| 28 | 2009 |
Dollar, J. Gerald. In wildness is the preservation of China : Henry Thoreau, Gao Xingjian, and Jiang Rong. In : Neohelicon, 36, no. 2 (2009). http://link.springer.com/content/pdf/10.1007%2Fs11059-009-0010-8.pdf. |
Publication / THD52 | |
| 29 | 2009 |
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. |
Publication / THD70 |
|
| 30 | 2013 | Henry David Thoreau online : the works and life of Henry D. Thoreau : http://www.thoreau-online.org/. | Publication / THD1 |
|
| 31 | 2013 | Was Thoreau a Chinaman ? : Thoreau and China : http://www.kouroo.info/kouroo/HenryThoreau/HDTandChina.pdf. | Publication / THD17 |
|
| 32 | 2997 |
Cheng, Aimin. Lun wa er deng hu de sheng tai xue yi yi : ji nian "Wa te deng hu". In : Wai yu yan jiu ; vol. 4 (2007). [On the ecological significance of Walden by Thoreau]. 论瓦尔登湖的生态学意义——纪念《瓦尔登湖》 |
Publication / THD76 |
|