Trans Type EN 9
On the Translation Strategies of Lun Yu from the Perspective of Fusion of Horizons – A Contrastive Study of two translations of Ku Hung-ming and Xu Yuanchong
视域融合视角下看《论语》英译的翻译策略—以辜鸿铭和许渊冲的英译本为例
邝艳丽 Kuang Yanli, Hunan Normal University, China
Abstract
Lun Yu, one of Chinese classics, records behavior and thoughts of Confucius and his disciples. Lun Yu, intensively reflecting Chinese Confusianism, plays a significant role in Chinese culture. Dating from 1809, there are about sixty translations of Lun Yu during the two hundred years. This paper will study the two English versions of Lun Yu by Ku Hung-ming and Xu Yuanchong from the the theory of Horizon Fusion proposed by Hans-Georg Gadamer, mainly the core conceptual words in Lun Yu. Besides, the paper will explore the translation strategies adopted by the two translators from different visions such as the horozons of the original text, the translator and the target culture. The better translation of core conceptual words will come to a conclusion through the contrastive analysis. Written by --Kuang Yanli (talk) 01:32, 9 December 2021 (UTC)
Keywords
Fusion of horizons; Ku Hongming; Lun Yu; Xu Yuanchong
摘要
《论语》是中国经典著作之一，记录了孔子及弟子的言行与思想，集中地反映了中国儒家思想，该著作在中国文化发展进程中起着举足轻重的作用。 《论语》的英译始于1809年，迄今约200年间，共产生了约六十个《论语》全译本或节译本。本文将从伽达默尔的视域融合理论为视角来探究《论语》的两个英译本—辜鸿铭和许渊冲的英译本。主要以《论语》的关键核心词为研究对象，从原文视域、译者视域和目的语文化视域这三个视域，探究不同视域融合视角下译者所采用的翻译策略，通过分析对比，得出《论语》的核心关键词的更适宜的英译。Written by --Kuang Yanli (talk) 01:34, 9 December 2021 (UTC)
关键词
视域融合 辜鸿铭 论语 许渊冲
Introduction
Lun Yu, as a carrier of Confucianism, has profound influence on the culture all over the world. Confucianism has largely influenced the development of European philosophy, which provide new theoretical basis for European Enlightenment in the eighteenth century (Li & Ma, 2016: 112-116). In Voltaire’s opinion, the discovery of Chinese culture is important to the process of European society, just as what what has been discovered by Vasco da Dagama and Magellan to the nature (Bao, 2001: 62-67). With the continuing development of China in the recent years, China exerts more and more significant influence on the world. In the meanwhile, more and more people would like to learn Chinese language and cultures. When it comes to Chinese culture, all the people, Chinese and foreigners, nearly think of Confucianism, which is generally regarded as the important components of Chinese traditional culture, as well as the mainstream of the spirit of national modern culture. Moreover, Confucianism is intensively embodied in the ancient work called Lun Yu, which records the behaviors and thoughts of Confucius and his disciples mainly in the form of dialogues. Lun Yu involves so many aspects such as politics, education and so on. The wide and profound influence of Confucianism on the world attributes the success to the development of translations of Lun Yu by Chinese or foreign translators.
Lun Yu is a classic work. The reason why classics remains classics is that it can be translated and re-translated. The language itself of Lun Yu is difficult to be understood, and what are reflected by Lun Yu such as history, thoughts, culture and culture is also hard to be understood. Therefore, translators in different times produce different translations of Lun Yu due to different constrictions of subjective or objective factors. Derrida, holding the point of hermeneutics, considers that the understanding of works is open and that the understanding of text by the readers is always unfinished and uncertain for reading is the process of creation. Lun Yu, acclaimed as one of the leading classics in the course of Chinese literature’s development, is always given new life by the scholars. Therefore, every translation version of classics deserves to be studiedin the different times. Moreover, the employment of fusion of horizons may not only be a reference for English translation of ancient Chinese classics, but also be beneficial foe the spread of traditional culture.
This paper chooses two English translation versions of Lun Yu, one by Ku Hung-ming, the other one by Xu Yuanchong. The paper mainly makes a contrastive study of different translation strategies adopted by the two translators from the perspective of fusion of horizons. In order to make an in-depth study, the thesis will focus on the analysis of the translation of core conceptual words of Lun Yu, and aim to present a more appropriate translation to both fully express the content of Chinese culture and make western readers easier to understand.
Overview on the Theory of Fusion of Horizons
Fusion of Hrizons
Hans-Georg Gadamer is the greatest thinker in 20th century when his academic work Truth and Method was published. The publishment brought about widespread attention in the world and helped him reach the immortal status in the field of philosophy. Actually, the theory used in this paper is originated from Truth and Method. “Horizon” was first proposed by Edmund Husserl, a great German philosopher. For the concept of “Horizon”, Husserl believed that “everything worldly giving is given under the horizon. Finally, everything given by the world itself has the horizon of the world, and it is only for this reason that it is realized as the world.” (Wei, 2013: 134-136)
It can be seen that “Horizon” in Husserl’s eye is related to consciousness. Husserl’s “Horizon” includes two ones, internal horizon and external horizon. Internal horizon refers to what previous knowledge people have grasped or not. External horizon refers to grasp or experience of another open horizon when people have internal horizon. Martin Heidegger, from the respective of Ontology, believed that “Horizon” is something real which has been known by human and exists previously. This becomes precondition of our understanding. Inspired by Martin Heidegger and Edmund Husserl, Hans-Georg Gadamer affirmed the importance of “Horizon”. In his Hermeneutic, “Horizon” refers to the process of understanding from a specific standpoint. And “Fusion of Horizons” means that the process of understanding in nature is open without fixed pattern and answer. “Fusion of Horizon is not onlly diachronic, but also synchronic. History and present, object and subject, self and other, all form an infinite unified entirety. (Wei, 2013: 134-136 )
Gadamer thinks that, both the translator and the object which is explained by the translator have their own horizons. The object-- history, classics, personal life, philosophy or work of art—has its own historical horizons. When we understand historical classical works, philosophy or certain culture with the horizons given by the history, the conflict of two different horizons and historical background will inevitably happen. Translation neither demands the translator to totally give up his own horizon in order to get into the text’s horizons, nor allows the interpreter simply includes the text into his own horizons. Translator, starting from his original horizons, ceaselessly test his own “prejudice” and open his own horizons, in the contact with the object which is interpreted by the interpreter, then two different horizons forming a new horizon. This process is called “fusion of horizons”. The reason why it is possible to interpret historical text is the fusion of horizons of the readers and writers of the original text.
Fusion of Horizons in translation study
In the view of Hans-Georg Gadamer, any understandings is carried out in the stream of history for any interpreter and reader lives in the history in his or her own way. Historicity is the basic fact of human existence. People’s historical particularity and limitations cannot be eliminated and avoided. Both subject and object exist in historicity. History determines that people cannot get rid of historicity. Such question faced by Hermeneutics is not what we carry out but what caused on us by something beyond our willing and behavior. In the research of translation Gadamer’s “Fusion of Horizons” can be borrowed and reformed into views or perspective available to the translation study. (Li, 2020:50-63)
To achieve such a horizon, means that we learn to see something beyond its restricted horizon. However, the reason why we do this is for watching the things in a more correct angle and in a bigger unity, rather than for avoid seeing it.(Gadamer, H. G. 2004: 304) We need to study translation from a higher point and in a more overall angle. Only in this way can we “full see” the parts of the integrity, which is the enlightenment brought by “fusion of horizons”. The precondition of translation is that the translator and the original text have the common horizons. If the translator does not know medicine, he cannot interpret some books about medicine, and vice versa. The translator need to understand the original text’s meanings at first, which means that he will get into the horizon of the original text, and overcome the difference to form a new horizon. This is the first fusion of horizons. The second one is that the translator gets into the horizons of the target readers. Then the third fusion of horizons, the final interpretation of the translator, is the fusion of the two texts after the first two fusions. (Gadamer, 2004: 304)
During the process of translation, the horizons are produced in the history rather than in isolation. In the fusion of horizons, the past and the present, the subject and the object, form a unity. Everything exists in the point of history, and all the interpretation cannot be finished for good. The original text itself is historical. The language, content, thoughts and etc. in it are marked by characteristics of the times. The translator is also historical. He will be influenced by his identity, status and tradition. There does not exist “perfectness” and “standard” in the translation. It will vary with different historical period. So the study of translation also goes on. (Gadamer, 2004: 304)
Overview on the Translations of Lun Yu
The history of translations of Lun Yu
Lun Yu is as important to Chinese is the Bible is to Westerners. So Lun Yu’s translation is hot in western countries. Lun Yu, whose translation can be traced back as early as the end of 16th century, has been translated by lots of missionary, sinologist, philosopher, litterateur and other scholars. There have been more than 40 translation versions of Lun Yu so far. Its English translation started from 1809 when the British missionary named Joshua Marshman published the first English translation of Lun Yu. In 1861 James Legge’s The Confucian Analects became the mark of the English translation of Lun Yu. A Companion for Chinese Translators makes comments on the translation version that James Legge can roughly understand the meaning of the original text and that his enormous notes can show his serious and careful attitude to the translation of our Chinese classics. (Wang, 2003: 39-43)
In 1898, Ku Hong-ming’s translation of Lun Yu was published in Shanghai. The reason why he retranslated Lun Yu is that he was not content with James Legge’s. Ku Hong-ming use the strategy of foreignization, trying to translate Lun Yu in the same way an educated British express his thoughts. And Ku thought the Chinese proper nouns should be omitted and some European writers’ saying in order to remove the feeling of strangeness of British readers. In 1938, Arthur Waley’s version of Lun Yu was published. Waley wrote long-winded introduction for the translation, which was accompanied by detailed notes for readers and was followed by the footnotes for in-depth discussion on the text. Cui Yonglu thought that Waley’s translation, retaining the original text’s meaning and culture and paying attention to the detail, is beneficial to scholars. In 1998, Roger Ames’ translation of Lun Yu was published. His retranslation, which is based on a philosophical perspective, exerted great influence in the world of translation at home and abroad. In 2005, Xu Yuanchong’s Thus Spoke the Master was published. The book’s title borrowed the name of well-known philosophical translation called Thus Spoke Zarathustra, which shows Chinese translators’ creative spirits. In addition, there are still so many translators, such as Ezra Pound, James Ware, Din Cheuk Lau, Lin Yu tang and so on. (Wang, 2003: 39-43)
Different angles of the study on the translations of Lun Yu
In the nearly 30 years, the study of Lun Yu’s translation has become hot in the translation studies. Scholars have made lot of studies of Lun Yu’s translation from different angles and theories. From the linguistic point of view, scholars focus on the equivalence of lexicon, syntax, text and style. Professor Liu Chongde wrote “A research into Waley’s English version of The Analects—And some comments on its English versions by Legge and D. C. Lau”. Professor Liu summarized the language features and style of the two translations by Waley and Legge. Besides, he compared James Legge’s version and D. C. Lau’s, and made a conclusion that the former one preferred the written English, complicated sentences and archaic words which were quite similar to the style of the original, while the latter one preferred using spoken English and simple sentences.(Liu, 2001:15-17)
From the cultural point of view, Yao Shun in Southwest Jiaotong University did “On English translation of Confucius notions from the perspective of Skopos theory—A case study on Legge’s and Waley’s Translation of Lun Yu”. Yao concluded that translation cannot be measured only by the equivalence with the source text, other elements such as translators’ purposes and expectation of target readers should be taken allowance for and that amongst these factors, the intention of the target text ranks the first.(Yao, 2014: 42-43)
From the sociological point of view, Zhang Xin in Jiangnan University did “A study on Xu Yuanchong’s English Translation of Lun Yu from the Sociological Perspective of Bourdieu”. Zhang draw some tentative conclusions. Firstly, the original text must be valuable and unique with an international reputation to facilitate its dissemination in the world. Secondly, translators should pay full attention to the readability and acceptability of target readers to meet their anticipation. Thirdly, the success of a work is the combination of various social factors.(Zhang, 2020:80-89)
The Translation of Lun Yu from Fusion of Horizons
Horizon of the original text
Classical Chinese, hardly used today and unfamiliar to the present people, is featured by being short yet difficult, being concise yet profound. For example, “吾日三省吾身（《学而》）”.In the sentence, “三” , a typical classical Chinese, means many times, which is totally different from the present meaning, number three. “吾”, also a typical classical Chinese meaning “I”, is rarely seen in the present passages, and is replaced by the “我”. Lun Yu’s style is different from others because it does not only include the records of Confucius sayings, but also dialogues between Confucius and his disciples. The language is colloquial and usually a general idea is stated but bot discussed in detail. Though with the colloquial language, it bears rich meanings for each word, with which, Confucianism is clearly and truly expressed. Besides, the frequency of empty words is considerably high among less than 16,000 characters in Lun Yu. For example, “也”, “乎”, “哉” and so on. (Yao, 2014:42-43)
Horizon of the translator
Ku Hung-ming (1857-1928) is not only a famous literary figure in modern China, but also a great translator. He became an influential scholar at the turn of the 20th century because of his works that advocated Confucianism. Ku’s traslated works, including Lun Yu and Zhong Yong, played a significant role in spreading traditional Chinese culture to the western world. Ku, well-versed in both Chinese and Western cultures, has a good command of nine languages such as English, French, Germany and so on. He is the first one was proficient in Western science and language in the late Qing Dynasty. Special background of growth and education makes his thoughts combine advantages between Chinese and Western cultures. He tried to translate Lun Yu as a work written by a educated English man in order to promote Chinese traditional culture to spread in Western countries. At the meanwhile, he added his thinking and understanding of Confucianism in order to express the truth and spirit of Confucian classics and Chinese belief system. In order to make Western readers accept to the most extent the Confucian culture, Ku adopted some special methods, such as using extreme translation strategy of Domestication to translate Chinese special expression; borrowing the expression in Western literature to translate some words; applying the strategy of combination of omission and addition.(Niu, 2021: 89-90)
When translating Lun Yu, Ku did not use literal translation for formal equivalence, but adopted free translation for dynamic equivalence between the original text and the target text, so that the translation can get closer to Western readers. Western readers are not familiar with Confucian core words whose total equivalence can not be found in the Wesern culture. Ku did not translate the core words according to the literal meaning, but according to his deep understanding of Confucian classics he adopted flexible methods to translate the words in different situation. Besides, in order to make the translation of Lun Yu more readable to Western readers, Ku adopted the stratedy of domestication to interprete Confucian thoughts in Western way of mind. On the one hand, Ku used Western terms to translate those Confucian concept words which is difficult to Western readers. For example, he translates “天” as “God”. On the other hand, he quoted those well-known writers and thinkers who are familiar to Western readers, such as Johann Wolfgang von Goethe, Ralph Waldo Emersonand so on. Ku tries to make the content and form of the translation to accord with the way of thinking and cognitive structure of Western people. (Niu, 2021: 89-90)
Xu Yuanchong, professor in Peking University, has been devoting himself in Literature translation study. He accomplished numerous classical translations and proposed many translation theories. He makes contribution to the development of Chinese traditional career.In 1921, Xu Yuanchong was born in Jiangxi Province in China. Since he was a child, Xu Yuanchong had been deeply influenced by his families. His mother was well educated and his uncle worked as a translator. All of these inspired his passion of enjoying literature and going after beauty, as we can see the three-beauty-concept-concept proposed in his later books. His uncle succeeded in translating the play called Wang Baochuan into English, which caused a sensation when it was performed in England. Later on the British dramatist George Bernard Shaw interviewed his uncle, which inspired the great interests of Xu Yuanchong in learning English well. In 1938, he was admitted to the Foreign Languages Department of National Southwest United University with the seventh place. In 1939, he translated the book “别丢掉” written by Lin Huiyin at the first time in order to express his love for a girl. Then he fell in love with translation ever after. Although suffering a lot, he still insisted to be himself. Xu made a great contribution to the development of Chinese translation. Xu introduces the three-beauty-concept to translation theory. The theory of three beauty advocates that a translation should be as beautiful as the original in sense, in sound and in font. These three aspects call also be respectively called Beauty of Sense, Beauty of Sound, and Beauty of Form. Beauty of Sense, emphasizing the deeper meaning, is of the first-rate importance. Beauty of Sound, emphasizing rhyme and rhythm, is of the second-importance. Beauty of Form, emphasizing length, is of the third-rate importance. All of these have great influence on his translation. (Li, 2004: 83-84)
Horizon of the target language culture The purpose of translation is to be read by the target readers. However, the target individual is different. They differ from historical background, education, knowledge, and so on. Some foreign readers read Lun Yu just for broaden his vision and know Chinese culture, some study the translation just for doing academic researches. The ages of target readers also influence the translation. Some young readers with less knowledge need translation which can be easily understood. For those aged readers the sophisticated translations are needed. (Niu, 2021: 89-90)
Contrastive Analysis
Description of key conceptual words
Lun Yu’s English translation started from 1809 when the British missionary named Joshua Marshman published the first English translation of Lun Yu. Since that many other scholars have thrown themselves in the wave of translation of Lun Yu. The scholars at home and abroad attempt to know more about the Chinese society, language, and Chinese culture through Lun Yu. However, in order to really understand and interpret Lun Yu, we must be clear about the meaning of the core conceptual words in Lun Yu. Whether the translation of the core conceptual words is right or not has something to do with whether the readers abroad can understand the real meaning of the classics Lun Yu. The translation of core conceptual words is so critical that has drawn many scholars’ attention. However, in the present situation of translation, one core conceptual word has so many Chinese translation, and some translation is not very accurate, which will cause trouble for foreigner readers to understand the original meaning and its cultural meaning. For those core words concerning Chinese culture, if wrongly translated, will not cause foreigners’ misunderstanding Chinese traditional culture, but also influence the improvement of national cultural soft power. Thus, the discussion of the translation of Lun Yu, especially that of the core words, is very important to the circles of translation and culture. There are lots of core conceptual words in Lun Yu, but This thesis will mainly discuss the five core words: “ren”, “li”, and “junzi”. “Ren” is the supreme state of moral ideal advocated by Confucius, and the spirit and centre of Confucian theory. Xu Shen in the Eastern Han Dynasty made an explanation of the word “ren” in “Shuo-wen chieh-tzu”. He thought “ren” is combined by “ren”(man) and “er”(number 2), and that “ren” does not express the quantitative relation but the interpersonal relationship, more accurately the interpersonal relationship close to friendship. (Xu Shen 2013: 1458) According to The Notes of Lun Yu by Yang Bojun, “ren” appears 109 times in Lun Yu . (Yang, 2009)
“Li” is another important concept in Lun Yu after “ren”. According to The Notes of Lun Yu by Yang Bojun, “li” appears 74 times. Obviously, “li” is one of main ideas repeated by Confucius. Its connotation has become one of the objects the scholars of every dynasty attempt to study and understand since the Lun Yu came out. Both “ren” and “li” work as the centre of Confucianism. They complement and perfect each other. Just as the saying in Lun Yu, “To Subdue Oneself and Return to the Proprieties is Perfect Virtue”. “Li” refers to external behavior, while “ren” refers to internal morality. “Li” is a general term the rules and regulation according to the moral demanding. “Li” can restrict personal behavior, improve interpersonal relationship and help building a harmony and orderly society. However, Confucius does not give an accurate explanation of “li”, but its meanings can be analyzed from the concrete sentences concerning “li”. (Yang, 2009: 23)
“Junzi”, first found in The Book of Songs, was roughly referred to noble man. Thereafter, “junzi” was widely used in many ancient classics such as The Book of Changes, Shangshu and so on. Based on the original meaning “the noble man”, “junzi”’s meaning was extended and expanded. In Lun Yu, the word “junzi” got extended meaning of morality. The core conceptual word “junzi” mainly placed emphasis on moral deeds, then developed into the important cultural icon in Confucianism. According to The Notes of Lun Yu by Yang Bojun, “junzi” appears 107 times in Lun Yu .(Yang, 2009: 11)
Different translations of key conceptual words
Different translators will have different translation. The thesis will compare the different translation of the core conceptual words in Lun Yu, one translation from Xu Yuanchong, the other one from Roger T. Ames. The comparison will start with the sentence concerning core words. “Ren” has rich meanings. Its translation will to the certain degree influence the understanding of Lun Yu and Chinese traditional culture. For example: 子曰：“巧言令色，鲜矣仁！”《学而》 Ku: Confucius remarked, “With plausible speech and fine manners will seldom be found moral character.” Xu: A good man, said the Master, would rarely say what he does not believe, or pretend to appear better than he is. From the translation above, it is seen that Ku adopts free translation, and the English sentence is in formal grammer and syntax which accords with Western readers’ language habits. While Xu’s translation is not in the form of direct speech and he changes the order of the target text and use the parenthesis so as to conform to the habits of target language readers. It can be easily seen that Ku did not use literal translation for formal equivalence, but adopted free translation for dynamic equivalence between the original text and the target text, so that the translation can get closer to Western readers. And Xu employs free translation to make target readers better understand the meanings. For the translation of “ren”, Ku translated it into “moral character”. He thought “ren” is refers to all the morality, and that “ren” is the highest realm of life. The translation “moral character” is more in line with Western language habits. While Xu interpreted it into “a good person”, of which “good” has broad meanings just like “ren” which is a kind of moral category of extremely broad meanings in ancient China. By comparison, “mental character” is better translation for “ren”. (Yang, 2009: 23; Ku, 2011; Xu, 2013:18)
“Li” is generally thought to have three main meanings. The first one is worshiping the God. The second one refers to a ceremony held to show respect or solemnity. The third one refers to the social and moral norms of the aristocratic hierarchy in slave society of feudal society. For example, 道之以道，齐之以礼，有耻且格 。（《为政》） Ku: If, on the other hand, in government you depend upon the moral sentiment, and maintain order by encouragung education and good manners, the people will have a sense of shame for wrong – doing and, moreover, wil emulate what is good. Xu: If they are led by virtue and order is kept by the rites, they would be conscientious and act in agreement with what is right. Generally, “li” is rendered as “rites,” “customs,” “propriety,” “ritual,” “moral,” “rules of proper behavior,” and “worship.” However, Ku did not literally translated “li” but to fully understand its original meaning in such concrete situation to translated it into “education and good manners”. While Xu translated it into “rites”. In the Oxford dictionary, “rite” means a ceremony performed by a particular group, often for religious purpose. In Spring and Autumn and Warring States periods of China, the social order was in chaos. Actually, “rite” is a proper word full of Chinese speciality, which is really hard for Western readers to understand. Therefore, Ku’s translation “education and good manners” is better one. It not only convey Confucian thoughts but also make it readable to Western readers. (Ku, 2011; Xu, 2013:18)
“Junzi” is Confucian ideal character standard. Then what is “junzi”? In Confucian point of view, “junzi” should be erudite, which is an important standard of being “junzi”. First and the most, “junzi” should be a benevolent man. In addition, “junzi” and “xiaoren” form contrast. For example, 人不知，而不愠，不亦君子乎？（《学而》） Ku: But he is truly a wise and good man who fees no discomposure even when he is not noticed of men. Xu: Is he not an intelligentleman, who is careless alike of being known or unknown? According to Oxford dictionary, the term “exemplary” refers to providing a good example for people to copy. Ku adopted free translation to interprete one word “junzi” into several words “wide and good man”, which is easy for Western peple to understand what “junzi” is. It can be seen that Ku had a thoroungh understanding of Confucian thoughts as well as well-versed in English. While, Xu translated it into “intelligentleman”, which cannot be found in dictionaries. It is a new word created by Xu. “Interlligentleman” is combined by “intelligent” and “gentleman”. In the Oxford dictionary, the term “intelligent” means good at learning, understanding and thinking in a logical way about things. “gentleman” refers to a man who is polite and well educated and who has excellent manners and always behaves well. “Intelligentlemen” seemly attempt to achieve formal equivalence with “junzi”. However, it is unfamiliar to Wetern readers. So Ku’s translation “a wise and goood man”. (Ku, 2011; Xu, 2013:18)
Conclusion
In this paper, we have talked over two translation versions of Lun Yu written by Ku Hung-ming and Xu Yuanchong, especially the core conceptual words in Lun Yu. In the matter of fact, both of them had good command of Chinese and western cultures. But their interpretation of Lun Yu were quite different from each other. Here we use Gadamer’s “fusion of horizons” to explain why they had different understandings of Lun Yu. Understanding is regarded as the fusion of horizons between translator and the text in the hermeneutics, however, besides, the target readers should also be taken into consideration. Thus, in the paper, the horizons of the original text, two translators and target readers are expounded in detail. Under the contrast between the two translation versions, we could find out that Ku Hung-ming’s translation is better one which can more convey the meaning of original text and can be easier for the readers of the target culture from the perspective of the fusion of horizons.
However, this paper could not give an in-depth research on the transaltion of Lun Yu because of the author’s limited knowledge and not thorough understanding of the theory of “fusion of horizons”. In addition, Confucianism has got more and more important influence on the world in the recent years. However, the study of translation of Lun Yu has not gone far enough. Though lots of scholars have achieved a lot in the field, there is still much work to do in the future. Written by --Kuang Yanli (talk) 16:07, 8 December 2021 (UTC)
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