sinologists

"In 2012, the Chinese sociologist Sūn Lìpíng (b. 1955) suggested the PRC [People's Republic of China] faced four possible paths. One was return to Mao-style egalitarian populism, reducing inequality and corruption but risking the violence and irrationality of the Mao era. Another was to deepen the reforms – further privatizing the economy regardless of increased inequality. The third was to maintain the status quo. The fourth was to pursue reform while applying notions of fairness, justice, and universal values."

"Jao’s work assumes a deep understanding of Chinese history, literature, and archaeology that few have. But the reward is great. His essays explore the beliefs, practices, and artifacts of Chinese spiritual traditions from prehistory to the emergence of Daoism and Buddhism, always looking for unexpected connections or overlooked details."

"What will this Europe be for the Orient in the future? A band of swindlers and oppressors, without honor, without shame!"

"...the anachronistic conception that Greece and Rome alone should be considered sources of culture for us, and that therefore they must remain for all time the focal point of historical-philological research. [Classicists] still practice that orthodox philology, which claims and possesses an influence, which it has not for a long time deserved, [and] that intolerant onesidedness which only accords the oriental sciences a hearing in so far as they are related to the history and culture of Greece, but otherwise are blind and want to be blind to the enormous field of Asian knowledge, which has brought us into contact with the modern world. [They are still beholden to] that real “unworldliness” in the scholarly sense, which takes no part in the widened historical conceptions of our day. Those are the forces with which Orientalistik has always had to struggle, and which today too block Sinology’s path, ... And added to this is another fact, that one ought to think, should offer [Sinology] a leg up, but actually because of the weirdness of our academic [canons of] scientificness hinders it; and that is its vital connection with the present. If Sinology only had to do exclusively with a long finished, ruined and then re-excavated culture, then perhaps there would be a possibility of finding grace in the eyes of the philological right-thinkers. .."

"In the high plateau of eastern Iran, in the oases of Serindia, in the arid wastes of Tibet, Mongolia, and Manchuria, in the ancient civilized lands of China and Japan, in the lands of the primitive Mons and Khmers and other tribes of India-China, in the countries of the Malaya-Polynesians, in Indonesia and Malay, India left the indelible impress of her high culture, not only upon religion, but also upon art, and literature, in a word, all the higher things of spirit..."

"There is an obstinate prejudice thanks to which India is constantly represented as having lived, as it were, hermetically sealed up in its age-old civilization, apart from the rest of Asia. Nothing could be more exaggerated. During the first eight centuries of our era, so far as religion and art are concerned, central Asia was a sort of Indian colony. It is often forgotten that in the early Middle Ages there existed a ‘Greater India,’ a vast Indian empire. A man coming from the Ganges or the Deccan to Southeast Asia felt as much at home there as in his own native land. In those days the Indian Ocean really deserved its name."

"Whether he be surrounded or not by the flamming aureole of the Tiruvasi (Pabhamandala) - the circle of the world which he both fills and oversteps - the King of the Dance is all rhythm and exaltation. The tambourine, which he sounds with one of his right hands, draws all creatures into this rhytmic motion and they dance in his company. The conventionalized locks of flying hair and the blown scarfs tell of the speed of this universal movement, which crystallizes matter and reduces it to powder in turn. One of his left hands holds the fire, which animates and devours the worlds in this cosmic whirl. One of the God's feet is crushing a Titan, for "this dance is danced upon the bodies of the dead", yet one of the right hands is making a gesture of reassurance (abhayamudra), so true it is that, seen from the cosmic point of view ... the very cruelty of this universal determinism is kindly, as the generative principle of the future. And, indeed, on more than one of our bronzes the King of the Dance wears a broad smile. He smiles at death and at life, at pain and at joy, alike, or rather, his smile is death and life, both joy and pain ... From this lofty point of view, in fact, all things fall mto their place, finding their explanation and logical compulsion. Here art is the faithful interpreter of a philosophical concept. The plastic beauty of the rhythm is no more than the expression of an ideal rhythm. The very multiplicity of arms, puzzling as it may seem at first sight, is subject in tum to an inward law, each pair remaining a model of elegance in itself, so that the whole being of the Nataraja thrills with a magnificent harmony in his terrible joy. And as though to stress the point that the dance of the divine actor is indeed a sport, (lila) - the sport of life and death, the sport of creation and destruction, at once infinite and purposeless - the first of the left hands hangs limply from the arm in the careless gesture of the gajahasta (hand as the elephant's trunk). And lastly, as we look at the back view of the statue, are not the steadiness of these shoulders which uphold world, and the majesty of this Jove-like torso, as it were a symbol of the stability and immutability of substance, while the gyration of the legs in its dizzy speed would seem to symbolize the vortex of phenomena."

"Universal art has succeeded in few materialization of the Divine as powerful and also as balanced. ... the greatest representation of the pantheistic god created by the hands of man.... Never have the overflowing sap of life, the pride of force superior to everything, the secret intoxication of the inner god of things been so serenely expressed.""The three countenances of the one being are here harmonized without a trace of effort. There are few material representations of the divine principle at once as powerful and as well balanced as this in the art of the whole world. Nay, more, here we have undoubtedly the grandest representation of the pantheistic God ever made by the hand of man .. .Indeed, never have the exuberant vigor of life, the tumult of universal joy expressing itself in ordered harmony, the pride of a power superior to any other, and the secret exaltation of the divinity immanent in all things found such serenely expressed.""

"The teaching of the great Indian thinkers could spiritually enrich the European soul. In the course of its history, the European civilization has lost most of its spiritual values. It can no longer recover them though it still realizes their necessity. For the best of men cannot exist simply on the ideal of "efficiency of work" in the American way. In the condition III which the West finds itself, it is easier for us to go and search for truths in the India, than to come back to the few values we have left in the course of the development of our civilization."

"Over time, China’s emergence as the world’s leading economy and power will become an undeniable reality. The big question is whether the rest of the world will prove as pragmatic as China. Most of China’s neighbors have already adapted to its pragmatism. As a result, East Asia is likely to remain calm, even as several bilateral issues and tensions simmer away under the surface."

"What is truly shocking is the lack of historical knowledge of many major American strategic thinkers. They don’t seem to understand that the unipolar moment the US enjoyed for the last 30 years was an aberration. We are now returning to a multipolar world, which will be a much richer world. However, it does mean that the United States will have to learn to play a much more intelligent game globally."

"I think when future historians look back, they’ll be puzzled by the Western expectation that a country like China, with 4,000 years of political history, could be changed by a country like the US, with a history of fewer than 250 years. The assumption that the rest of the world will, over time, become just like the West is arrogant."

"Imposing sanctions may feel good. But if they are actually to do good, we must refine how they are used."

"Yet, in geopolitics we must always do two things simultaneously. We must moralise. And we must analyse. Since geopolitics is a cruel game and follows the cold and ruthless logic of power, we must be cold, dispassionate and hard-headed in our analysis. The only iron law of geopolitics is that it punishes those who are naive and ignore its cold logic."

"I think that it is good for the world that China is being more of a Wolf Warrior. There is a greater danger of China remaining quiet, which would lead to its people and its leaders becoming angrier and angrier. My big message for the West is that when China emerges as the number one economy, we want to avoid it becoming an angry dragon. On the other hand, the West is shooting itself in the foot by insulting China, for example when Trump and Pompeo lectured them and launched sanctions. Beijing doesn’t believe that the West is doing all this grandstanding about China from a moral position. Instead, what they think is that when China was weak it was kicked around by the West, but now the country is strong the Western governments have decided to care about human rights there. Thus, many in China think it is a cynical ploy by the West. We must get used to the fact that China is different now, and is actually bigger than the US in terms of its GDP PPP [purchasing power parity]. As such, China cannot be expected to behave as it did in the past."

"In short, the three chair countries, India, Indonesia and the US, face very different challenges in 2023. But if they all succeed, the world will be a far better place next year. Let’s hope that they all succeed in scoring some goals. The World Cup of diplomacy at the end will leave little doubt that it was far more significant than the World Cup of soccer."

"I don’t want the West to fail, I want it to succeed. A weak and divided West is bad for the world. I am not anti-Western or anti-American. I just find that there are better ways to deal with Asia and China. The West has to realize that if history makes a turn, you cannot continue to go straight."

"Submarines are stealthy, but trade is stealthier. Both generate security—the former by deterrence, the latter by interdependence. But the kind of security created by trade lasts longer."

"This temptation to be a free rider on American geopolitical pressure on China is understandable. It looks like an easy option, with no visible costs. However, any objective audit of the pros and cons of becoming an ally, implicitly or explicitly, of the US will show that in doing so, India would have forsaken an even bigger geopolitical opportunity to become a truly independent third pole in the global order. And the world is crying out for an independent third pole to turn to."

"This is why we should develop a new norm in international relations: leaders of major countries should automatically and unhesitatingly meet each other face-to-face when they are in the same city. Such face-to-face meetings are not that critical when relations are good. But they are critical, if not essential, when relations are bad."

"I consider myself a friend of America and a friend of China. And I see these two countries rushing towards a complete head-on collision from which both will suffer. I believe that if the United States could put the well-being of 330 million people in America as the number one priority; and if China puts the well-being of 1.4 billion people in China as the number one priority; then both America and China can achieve the goal of improving the well-being of their people by working together, rather than working against each other."

"One cardinal mistake no small state should make is to put all its eggs into one basket, even a basket as strong as the US. Despite its huge influence, Israel cannot change the shifting geopolitical tides. America’s power has peaked: its economy will not shrink in absolute terms but it will shrink irresistibly in relative terms. This would have happened naturally but gradually. But the continuing economic crises in the US will hasten the decline in America’s influence. Shrinking budgets will cut defence and aid expenditures. A crippled economic giant with no rockets to launch its astronauts into outer space will lose its “mystique”. Countries will no longer hesitate to vote against American preferences."

"As you know, the 18th and 19th century competition between the great powers was always seen as a zero sum game — either you are number one, or I’m number one. We should be beyond that. We now live in a small, interdependent world where, apar from taking care of our own people, our number one priority should be protecting our planet, which is in peril."

"Yes, geopolitics is a cruel business. It has been cruel for over 2,000 years. The African states know well—as do other developing countries—that as the US-China geopolitical contest gains momentum in the coming de- cade, they will have to make painful choices. Since they don’t want to take sides and be forced to give up some options, they will be looking for an independent pole to light a third way for them. It will be much easier for them to resist pressure from the US and China and take the middle road if a credible independent pole has set a precedent that they can point to."

"A handful of scholars try for the more ambitious option, viz. identifying a common origin of Chinese and IE, a kind of “Sino-European” stage in linguistic development from which Chinese and IE went their separate ways. Pulleyblank (1993:106-107) upholds “the possibility of a genetic connection between Sino-Tibetan and Indo-European” all while admitting that it is “inconsistent with a European or Anatolian homeland for the Indo-Europeans but it is much less so with the Kurgan theory”, esp. considering that the Kurgan (“grave-hill”) culture of the steppe “was not the result of local evolution in that region but had its source in an intrusion from an earlier culture farther east”. But his and other tentative hypotheses of a deep kinship of Chinese with Indo-European, as also with North-Caucasian and Austronesian, have been refuted in sufficient measure by Vovin (1997) and will not detain us here. Of course at a time depth of Nostratic or whichever prehistoric kinship, many connections can be thought up, but to the same extent, geographical movements of populations may have taken place over the same millennia. Therefore, even plausible or proven linguistic connections at such time-depth cannot decide the geographical land of origin that interests us here."

"Edwin Pulleyblank claims to have reconstructed a number of rather abstract similarities in the phonetics and morphology of PIE and Sino-Tibetan. Though he fails to back this structural similarity up with any (even a single) lexical similarity, he confidently dismisses as a “prejudice” the phenomenon that “for a variety of reasons, the possibility, of a genetic relationship between these two language families strikes most people as inherently most improbable.” He believes that “there is no compelling reason from the point of view of either linguistics or archaeology to rule out the possibility of a genetic connection between Sino-Tibetan and Indo-European. Such a connection is certainly inconsistent with a European or Anatolian homeland for the Indo-Europeans but it is much less so with the Kurgan theory”, esp. considering that the Kurgan culture “was not the result of local evolution in that region but had its source in an intrusion from an earlier culture farther east”. This is of course very interesting, (and it deserves being repeated that the Kurgan culture came from farther east), but: “It will be necessary to demonstrate the existence of a considerable number of cognates linked by regular sound correspondences. To do so in a way that will convince the doubters on both sides of the equation will be a formidable task.”"

"Like every old civilisation still represented on this globe, India has been, and is, increasingly, in spite of appearances, returning to its original sources... It is from the depths of that old civilisation that India is most likely to draw the strength needed to adapt itself to the modern world."

"The enthusiasm for Indian culture was widespread. Amaury de Riencourt in his The Soul of India tells us that philosophers like Schelling, Fichte, Hegel, Schopenhauer and Schleiermacher, poets such as Goethe, Schillar, Novalis, Tieck and Brentano, historians like Herder and Schlegel, all acclaimed the discovery of Indian culture with cries of ecstasy: "India, the home of universal religion, the cradle of the noblest human race, of all literature, of all philosophies and metaphysics." And he adds that "this enthusiasm was not confined to Germany. The entire Romantic movement in the West put Indian culture on a lofty pedestal which the preceding Classical Movement had reserved for Greece and Rome.""

"The boundless riches of the Hindu faith, its universal appeal, its tolerance, the profundity of Hindu philosophy and its enduring roots among the Indian people all this made India a poor soil for West-Christian sowing."

"Flowers fade and fly, and flying fill the sky; Their bloom departs, their perfume gone, yet who stands pitying by? ... Oh, let me sadly bury them beside these steps to-night! ... Farewell, dear flowers, for ever now, thus buried as 'twas best, I have not yet divined when I with you shall sink to rest. I who can bury flowers like this a laughing-stock shall be; I cannot say in days to come what hands shall bury me. See how when spring begins to fail each opening floweret fades; So too there is a time of age and death for beauteous maids; And when the fleeting spring is gone, and days of beauty o'er, Flowers fall, and lovely maidens die, and both are known no more."

"It was on his return journey that Pao-yü's father heard of the success and disappearance of his son. Torn by conflicting emotions he hurried on, in his haste to reach home and aid in unravelling the secret of Pao-yü's hiding-place. One moonlight night, his boat lay anchored alongside the shore, which a storm of the previous day had wrapped in a mantle of snow. He was sitting writing at a table, when suddenly, through the half-open door, advancing towards him over the bow of the boat, his silhouette sharply defined against the surrounding snow, he saw the figure of a shaven-headed Buddhist priest. The priest knelt down, and struck his head four times upon the ground, and then, without a word, turned back to join two other priests who were awaiting him. The three vanished as imperceptibly as they had come; before, indeed, the astonished father was able to realise that he had been, for the last time, face to face with Pao-yü!"

"It would be obviously unfair to describe the Chinese people as wanting in humour simply because they are tickled by jests which leave us comparatively unmoved. Few of our own most amusing stories will stand conversion into Chinese terms."

"During the four hundred years of Han supremacy the march of civilization went steadily forward. Paper and ink were invented, and also the camel's-hair brush, both of which gave a great impetus to the arts of writing and painting."

"[The Tao-Tê-Ching] is interesting as a collection of many genuine utterances of Lao Tzŭ, sandwiched however between thick wads of padding from which little meaning can be extracted except by enthusiasts who curiously enough disagree absolutely among themselves."

"A Chinese poem is at best a hard nut to crack."

"It must however always be borne in mind that translators are but traitors at the best, and that translations may be moonlight and water while the originals are sunlight and wine."

"Dear Land of Flowers, forgive me!—that I took These snatches from thy glittering wealth of song, And twisted to the uses of a book Strains that to alien harps can ne'er belong.Thy gems shine purer in their native bed Concealed, beyond the pry of vulgar eyes; And there, through labyrinths of language led, The patient student grasps the glowing prize.Yet many, in their race toward other goals, May joy to feel, albeit at second-hand, Some far faint heart-throb of poetic souls Whose breath makes incense in the Flowery Land."

"In the Daily Telegraph, 28 July 2012, John Minford, a professor of Chinese literature, published an article under the provocative headline '[China's Story of the Stone:] the Best Book You've Never Heard Of'. ... It was significant that a few weeks after Minford's article, the Nobel Committee awarded the 2012 Prize for Literature to Mo Yan."

"One of the foremost cultural intermediaries of our day."

"We must never lose sight of the deep and indestructible connections between translation/literature and life. If what we write is to have a chance of living on the page, then we must also live, we must observe life, we must experience and learn to transmute that experience. Translators no less than creative writers."

"As translators, we must be courageous, free and passionate about what we are doing. We must constantly strive to enrich our own cultural and linguistic repertoire. We must read, we must write. We must be prepared to rethink, to revise, to rewrite, constantly. We must have endless time and patience. Deadlines are there to be ignored, to be kept alive. Above all we must play with words, ideas and feelings. Delight in them. We must never lose sight of the playfulness and creative licence that are the lifeblood of art and literature, and hence of translation."

"There, up on deck, standing in the very entrance to his cabin and silhouetted dimly against the snow, was the figure of a man with shaven head and bare feet, wrapped in a large cape made of crimson felt. The figure knelt down and bowed to Jia Zheng, who did not recognize the features and hurried out on deck, intending to raise him up and ask him his name. The man bowed four times, and now stood upright, pressing his palms together in monkish greeting. Jia Zheng was about to reciprocate with a respectful bow of the head when he looked into the man's eyes and with a sudden shock recognized him as Bao-yu. 'Are you not my son?' he asked. The man was silent and an expression that seemed to contain both joy and sorrow played on his face. Jia Zheng asked again: 'If you are Bao-yu, why are you dressed like this? And what brings you to this place?' Before Bao-yu could reply two other men appeared on the deck, a Buddhist monk and a Taoist, and holding him between them they said: 'Come, your earthly karma is complete. Tarry no longer.' The three of them mounted the bank and strode off into the snow. Jia Zheng went chasing after them along the slippery track, but although he could spy them ahead of him, somehow they always remained just out of reach."

"The Art of War is about how to take advantage of your neighbours, how to destroy people, how to succeed at the expense of other people."

"[The Stone]'s an absolutely magical work. ... It's about everything, so much detail, and yet the bigger picture is so inspiring. It's about that extraordinary cross connection between human feelings and the ability to see through human feelings – kan po hong chen（看破紅塵). But even though you kan po hong chen, you still have strong feelings. That's what so special about The Stone. It captures that. For me that's what I read about. Every time you read, you find more depth, more detail. ... The author communicates – for lack of a better word, what I would just call – love. It's a love for humanity."

"Love is one of the great mysteries of life. There is nothing more sacred, nothing more mysterious, nothing more powerful. I come back to that – great literature is nearly always full of love, in a very broad sense. ... You come out of the book with a warm feeling."

"China's greatest work of literature, the 18th-century novel Dream of the Red Chamber, ... is still virtually unknown in the English-speaking world. In its native land, The Story of the Stone, as the book is also known – Stone for short – enjoys a unique status, comparable to the plays of Shakespeare. Apart from its literary merits, Chinese readers recommend it as the best starting point for any understanding of Chinese psychology, culture and society."

"When reading, writing and translating, it is important to have a way of keeping track of what you have absorbed and learned, so that you can build on it and acquire richer resources for the future. When reading, read actively and critically. Jot down interesting expressions, forceful adjectives, little turns of phrase, that strike you as effective, as things you might one day be able to use yourself—in both languages."

"A translator has divided loyalties. He has a duty to his author, a duty to his reader and a duty to the text. The three are by no means identical and are often hard to reconcile."

"Many of the symbols, word-plays and secret patterns with which the novel abounds seem to be used out of sheer ebullience, as though the author was playing some sort of game with himself and did not much care whether he was observed or not. Chinese devotees of the novel often continue to read and reread it throughout their lives and to discover more of these little private jokes each time they read it."

"The idea that the worldling's 'reality' is illusion and that life itself is a dream from which we shall eventually awake is of course a Buddhist one; but in Xueqin's hands it becomes a poetical means of demonstrating that his characters are both creatures of his imagination and at the same time the real companions of his golden youth. To that extent it can be thought of as a literary device rather than as a deeply held philosophy, though it is really both."