2 Literature Review

2。1 Current Research on Lin Yutang’s Translation

Comparatively speaking, domestic studies on Lin Yutang are far from being sufficient because of some historic reasons。 Before 1979, Lin’s name was seldom mentioned。 It was until the year of 1979 that studies on Lin Yutang were carried out。 Moreover, most academic papers or comments concentrate on Lin’s mentality, cultural option, or literary style, with only a few on translations。 

Scholars studying on Lin Yutang’s translation mainly focus on two aspects: Lin Yutang’s translation theory and his translation works。

Scholars like Lang Jiangtao, Wang Jin (2003), Song Haocheng, Wang Lijun(2004) , Yang Liu(2004) analyzed Lin Yutang’s translation theory。 Lin used to write many articles about translation。 According to these articles, scholars studied his theory such as three requirements for translators: (1) a complete understanding of the language and contents of the original text;(2) so good a command of the Chinese language that smooth and expressive texts can be written;(3) enough training on translation to hold proper opinions on the standards and techniques of translation。 Ding Lijun, Yutin(2012) explored Lin Yutang’s untranslatability。 Lin Yutang approved of the statement made by Italian aesthetician Croce that “Real works are untranslatable。” In his opinion, the author’s thought had been harmoniously combined with the words in the text。 Once the ties with the words were lost, the shell of spirit should be lost as well。 Many scholars like Yang Liu(2004), Dong Yan(2006) notice Lin’s another important translation theory aesthetic quality。 

Besides Lin Yutang’s translation theory, many scholars analyze LinYutang’s translation works such as Six Chapters of a Floating Life, The Wisdom of Confucius and The Wisdom of Taoism。 Liu Xu, Chen Yanpin(2002), Dong Hui(2002),Liu Linlin(2012) analyzed Lin’s translation Six Chapters of a Floating Life by Shen Fu in Ming Dynasty from different perspective and explored Lin’s translation strategies。 It can been see that most scholars attach great importance to Six Chapters of a Floating Life, while few people notice Lin’s another important translation works The Wisdom of Confucius。来*自-优=尔,论:文+网www.youerw.com

2。2 Current Research on Lin Yutang’s Ideas

To highlight Lin Yutang’s life, a couplet of his own writing works best, ”One mind seeks the learning of ancients and moderns; Two legs straddle the culture of East and West”(两脚踏中西文化，一心评宇宙文章)。 Lin’s success in translation is closely connected with his unique ideas in treating traditional culture and western culture。 Different from his contemporaries, Lin’s success comes from his in-depth understanding of both English and Chinese cultures and his “Two legs straddle the culture of East and West” culture concept, which enables him to become distinct from a conservative who advocates for opposition to everything foreign and a scholar worshiping everything foreign。 Therefore, Lin Yutang’s ideas are very complicated and are waiting for scholars to explore。

Lin Yutang’s vision of females are studied by scholars like Dong Hong(2002),Wang Zhaosheng(2003) who analyze two important females Yao Mulan and Chen Yun in detail。 Chen Xuanbo(2002), Zhang Yun(2005) conduct research on Lin’s view of Buddhism, Tan Jixi(2004),Chen Yulan(2007) on Lin’s concept of humor。 Scholars who cover Lin’s view of Confucius and Confucianism are Xin Juanni, Su Lianghao(2008), Li Wenjun(2001) and etc。 Xin Juanni, Sunlianghao(2008) analyzes the  figure of  Confucius。 In Lin Yutang’s works, Confucius is not a saint but a human full of wisdom and emotions。 Li Wenjun(2001) endeavors to explore Lin’s view of Confucius from Lin’s living life and cultural background, literary writing and translation。 Lin Yutang describes Confucius as a humanitarian enlightenment。 The prominent characters of Confucius are his kindness, true disposition and humor。 What’s more, Lin Yutang re-interpreted “ren”, which become one of the core ideas of Lin’s view of Confucius。 Lin Yutang believes that “benevolent” should be a state of mind, an ideal that the Chinese nation has never ceased to pursue and a place where human nature develops to the extreme。  从《史记孔子世家》翻译看林语堂的孔子观和儒家思想(3):http://www.youerw.com/yingyu/lunwen_83624.html